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19 results for "priestly"
1. Hebrew Bible, Genesis, 1.1-2.3, 5, 11, 16, 16.01, 16.02, 16.03, 16.05, 16.06, 16.08, 16.09, 16.10, 16.11, 16.12, 17, 17.1, 17.01, 17.2, 17.3, 17.4, 17.5, 17.6, 17.7, 17.8, 17.9, 17.10, 17.11, 17.12, 17.13, 17.14, 17.15, 17.16, 17.17, 17.18, 17.19, 17.20, 17.21, 17.22, 17.23, 17.24, 17.25, 17.26, 17.27, 18, 19, 20, 20.12, 21, 21.1, 21.2, 21.3, 21.4, 21.04, 21.09, 25.12, 34, 34.15, 34.16, 34.31, 13485 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Thiessen (2011), Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity, 30, 32, 34, 37, 38, 72
17.13. "הִמּוֹל יִמּוֹל יְלִיד בֵּיתְךָ וּמִקְנַת כַּסְפֶּךָ וְהָיְתָה בְרִיתִי בִּבְשַׂרְכֶם לִבְרִית עוֹלָם׃", 17.13. "He that is born in thy house, and he that is bought with thy money, must needs be circumcised; and My covet shall be in your flesh for an everlasting covet.",
2. Hebrew Bible, Numbers, 9.3, 9.13, 28.2, 35.15 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Thiessen (2011), Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity, 36, 62
9.3. "בְּאַרְבָּעָה עָשָׂר־יוֹם בַּחֹדֶשׁ הַזֶּה בֵּין הָעֲרְבַּיִם תַּעֲשׂוּ אֹתוֹ בְּמוֹעֲדוֹ כְּכָל־חֻקֹּתָיו וּכְכָל־מִשְׁפָּטָיו תַּעֲשׂוּ אֹתוֹ׃", 9.13. "וְהָאִישׁ אֲשֶׁר־הוּא טָהוֹר וּבְדֶרֶךְ לֹא־הָיָה וְחָדַל לַעֲשׂוֹת הַפֶּסַח וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעַמֶּיהָ כִּי קָרְבַּן יְהוָה לֹא הִקְרִיב בְּמֹעֲדוֹ חֶטְאוֹ יִשָּׂא הָאִישׁ הַהוּא׃", 28.2. "וּמִנְחָתָם סֹלֶת בְּלוּלָה בַשָּׁמֶן שְׁלֹשָׁה עֶשְׂרֹנִים לַפָּר וּשְׁנֵי עֶשְׂרֹנִים לָאַיִל תַּעֲשׂוּ׃", 28.2. "צַו אֶת־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אֶת־קָרְבָּנִי לַחְמִי לְאִשַּׁי רֵיחַ נִיחֹחִי תִּשְׁמְרוּ לְהַקְרִיב לִי בְּמוֹעֲדוֹ׃", 35.15. "לִבְנֵי יִשְׂרָאֵל וְלַגֵּר וְלַתּוֹשָׁב בְּתוֹכָם תִּהְיֶינָה שֵׁשׁ־הֶעָרִים הָאֵלֶּה לְמִקְלָט לָנוּס שָׁמָּה כָּל־מַכֵּה־נֶפֶשׁ בִּשְׁגָגָה׃", 9.3. "In the fourteenth day of this month, at dusk, ye shall keep it in its appointed season; according to all the statutes of it, and according to all the ordices thereof, shall ye keep it.’", 9.13. "But the man that is clean, and is not on a journey, and forbeareth to keep the passover, that soul shall be cut off from his people; because he brought not the offering of the LORD in its appointed season, that man shall bear his sin.", 28.2. "Command the children of Israel, and say unto them: My food which is presented unto Me for offerings made by fire, of a sweet savour unto Me, shall ye observe to offer unto Me in its due season.", 35.15. "For the children of Israel, and for the stranger and for the settler among them, shall these six cities be for refuge, that every one that killeth any person through error may flee thither.",
3. Hebrew Bible, Leviticus, 12.3, 18.20-18.28, 19.8, 23.29, 23.42, 24.22 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Thiessen (2011), Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity, 36, 62
12.3. "וּבַיּוֹם הַשְּׁמִינִי יִמּוֹל בְּשַׂר עָרְלָתוֹ׃", 18.21. "וּמִזַּרְעֲךָ לֹא־תִתֵּן לְהַעֲבִיר לַמֹּלֶךְ וְלֹא תְחַלֵּל אֶת־שֵׁם אֱלֹהֶיךָ אֲנִי יְהוָה׃", 18.22. "וְאֶת־זָכָר לֹא תִשְׁכַּב מִשְׁכְּבֵי אִשָּׁה תּוֹעֵבָה הִוא׃", 18.23. "וּבְכָל־בְּהֵמָה לֹא־תִתֵּן שְׁכָבְתְּךָ לְטָמְאָה־בָהּ וְאִשָּׁה לֹא־תַעֲמֹד לִפְנֵי בְהֵמָה לְרִבְעָהּ תֶּבֶל הוּא׃", 18.24. "אַל־תִּטַּמְּאוּ בְּכָל־אֵלֶּה כִּי בְכָל־אֵלֶּה נִטְמְאוּ הַגּוֹיִם אֲשֶׁר־אֲנִי מְשַׁלֵּחַ מִפְּנֵיכֶם׃", 18.25. "וַתִּטְמָא הָאָרֶץ וָאֶפְקֹד עֲוֺנָהּ עָלֶיהָ וַתָּקִא הָאָרֶץ אֶת־יֹשְׁבֶיהָ׃", 18.26. "וּשְׁמַרְתֶּם אַתֶּם אֶת־חֻקֹּתַי וְאֶת־מִשְׁפָּטַי וְלֹא תַעֲשׂוּ מִכֹּל הַתּוֹעֵבֹת הָאֵלֶּה הָאֶזְרָח וְהַגֵּר הַגָּר בְּתוֹכְכֶם׃", 18.27. "כִּי אֶת־כָּל־הַתּוֹעֵבֹת הָאֵל עָשׂוּ אַנְשֵׁי־הָאָרֶץ אֲשֶׁר לִפְנֵיכֶם וַתִּטְמָא הָאָרֶץ׃", 18.28. "וְלֹא־תָקִיא הָאָרֶץ אֶתְכֶם בְּטַמַּאֲכֶם אֹתָהּ כַּאֲשֶׁר קָאָה אֶת־הַגּוֹי אֲשֶׁר לִפְנֵיכֶם׃", 19.8. "וְאֹכְלָיו עֲוֺנוֹ יִשָּׂא כִּי־אֶת־קֹדֶשׁ יְהוָה חִלֵּל וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעַמֶּיהָ׃", 23.29. "כִּי כָל־הַנֶּפֶשׁ אֲשֶׁר לֹא־תְעֻנֶּה בְּעֶצֶם הַיּוֹם הַזֶּה וְנִכְרְתָה מֵעַמֶּיהָ׃", 23.42. "בַּסֻּכֹּת תֵּשְׁבוּ שִׁבְעַת יָמִים כָּל־הָאֶזְרָח בְּיִשְׂרָאֵל יֵשְׁבוּ בַּסֻּכֹּת׃", 24.22. "מִשְׁפַּט אֶחָד יִהְיֶה לָכֶם כַּגֵּר כָּאֶזְרָח יִהְיֶה כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם׃", 12.3. "And in the eighth day the flesh of his foreskin shall be circumcised.", 18.20. "And thou shalt not lie carnally with thy neighbour’s wife, to defile thyself with her.", 18.21. "And thou shalt not give any of thy seed to set them apart to Molech, neither shalt thou profane the name of thy God: I am the LORD.", 18.22. "Thou shalt not lie with mankind, as with womankind; it is abomination.", 18.23. "And thou shalt not lie with any beast to defile thyself therewith; neither shall any woman stand before a beast, to lie down thereto; it is perversion.", 18.24. "Defile not ye yourselves in any of these things; for in all these the nations are defiled, which I cast out from before you.", 18.25. "And the land was defiled, therefore I did visit the iniquity thereof upon it, and the land vomited out her inhabitants.", 18.26. "Ye therefore shall keep My statutes and Mine ordices, and shall not do any of these abominations; neither the home-born, nor the stranger that sojourneth among you—", 18.27. "for all these abominations have the men of the land done, that were before you, and the land is defiled—", 18.28. "that the land vomit not you out also, when ye defile it, as it vomited out the nation that was before you.", 19.8. "But every one that eateth it shall bear his iniquity, because he hath profaned the holy thing of the LORD; and that soul shall be cut off from his people.", 23.29. "For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from his people.", 23.42. "Ye shall dwell in booths seven days; all that are home-born in Israel shall dwell in booths;", 24.22. "Ye shall have one manner of law, as well for the stranger, as for the home-born; for I am the LORD your God.’",
4. Hebrew Bible, Exodus, 12.15, 12.19, 12.43-12.49, 31.14 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •priestly writer Found in books: Thiessen (2011), Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity, 12, 36, 62, 63
12.15. "שִׁבְעַת יָמִים מַצּוֹת תֹּאכֵלוּ אַךְ בַּיּוֹם הָרִאשׁוֹן תַּשְׁבִּיתוּ שְּׂאֹר מִבָּתֵּיכֶם כִּי כָּל־אֹכֵל חָמֵץ וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִיִּשְׂרָאֵל מִיּוֹם הָרִאשֹׁן עַד־יוֹם הַשְּׁבִעִי׃", 12.19. "שִׁבְעַת יָמִים שְׂאֹר לֹא יִמָּצֵא בְּבָתֵּיכֶם כִּי כָּל־אֹכֵל מַחְמֶצֶת וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעֲדַת יִשְׂרָאֵל בַּגֵּר וּבְאֶזְרַח הָאָרֶץ׃", 12.43. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה וְאַהֲרֹן זֹאת חֻקַּת הַפָּסַח כָּל־בֶּן־נֵכָר לֹא־יֹאכַל בּוֹ׃", 12.44. "וְכָל־עֶבֶד אִישׁ מִקְנַת־כָּסֶף וּמַלְתָּה אֹתוֹ אָז יֹאכַל בּוֹ׃", 12.45. "תּוֹשָׁב וְשָׂכִיר לֹא־יֹאכַל־בּוֹ׃", 12.46. "בְּבַיִת אֶחָד יֵאָכֵל לֹא־תוֹצִיא מִן־הַבַּיִת מִן־הַבָּשָׂר חוּצָה וְעֶצֶם לֹא תִשְׁבְּרוּ־בוֹ׃", 12.47. "כָּל־עֲדַת יִשְׂרָאֵל יַעֲשׂוּ אֹתוֹ׃", 12.48. "וְכִי־יָגוּר אִתְּךָ גֵּר וְעָשָׂה פֶסַח לַיהוָה הִמּוֹל לוֹ כָל־זָכָר וְאָז יִקְרַב לַעֲשֹׂתוֹ וְהָיָה כְּאֶזְרַח הָאָרֶץ וְכָל־עָרֵל לֹא־יֹאכַל בּוֹ׃", 12.49. "תּוֹרָה אַחַת יִהְיֶה לָאֶזְרָח וְלַגֵּר הַגָּר בְּתוֹכְכֶם׃", 31.14. "וּשְׁמַרְתֶּם אֶת־הַשַּׁבָּת כִּי קֹדֶשׁ הִוא לָכֶם מְחַלְלֶיהָ מוֹת יוּמָת כִּי כָּל־הָעֹשֶׂה בָהּ מְלָאכָה וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִקֶּרֶב עַמֶּיהָ׃", 12.15. "Seven days shall ye eat unleavened bread; howbeit the first day ye shall put away leaven out of your houses; for whosoever eateth leavened bread from the first day until the seventh day, that soul shall be cut off from Israel.", 12.19. "Seven days shall there be no leaven found in your houses; for whosoever eateth that which is leavened, that soul shall be cut off from the congregation of Israel, whether he be a sojourner, or one that is born in the land.", 12.43. "And the LORD said unto Moses and Aaron: ‘This is the ordice of the passover: there shall no alien eat thereof;", 12.44. "but every man’s servant that is bought for money, when thou hast circumcised him, then shall he eat thereof.", 12.45. "A sojourner and a hired servant shall not eat thereof.", 12.46. "In one house shall it be eaten; thou shalt not carry forth aught of the flesh abroad out of the house; neither shall ye break a bone thereof.", 12.47. "All the congregation of Israel shall keep it.", 12.48. "And when a stranger shall sojourn with thee, and will keep the passover to the LORD, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land; but no uncircumcised person shall eat thereof.", 12.49. "One law shall be to him that is homeborn, and unto the stranger that sojourneth among you.’", 31.14. "Ye shall keep the sabbath therefore, for it is holy unto you; every one that profaneth it shall surely be put to death; for whosoever doeth any work therein, that soul shall be cut off from among his people.",
5. Hebrew Bible, Deuteronomy, 32.8-32.9 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •priestly writer Found in books: Thiessen (2011), Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity, 77
32.8. "בְּהַנְחֵל עֶלְיוֹן גּוֹיִם בְּהַפְרִידוֹ בְּנֵי אָדָם יַצֵּב גְּבֻלֹת עַמִּים לְמִסְפַּר בְּנֵי יִשְׂרָאֵל׃", 32.9. "כִּי חֵלֶק יְהֹוָה עַמּוֹ יַעֲקֹב חֶבֶל נַחֲלָתוֹ׃", 32.8. "When the Most High gave to the nations their inheritance, when He separated the children of men, He set the borders of the peoples according to the number of the children of Israel.", 32.9. "For the portion of the LORD is His people, Jacob the lot of His inheritance.",
6. Hebrew Bible, Joshua, 5.2-5.9 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •priestly writer Found in books: Thiessen (2011), Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity, 55
5.2. "בָּעֵת הַהִיא אָמַר יְהוָה אֶל־יְהוֹשֻׁעַ עֲשֵׂה לְךָ חַרְבוֹת צֻרִים וְשׁוּב מֹל אֶת־בְּנֵי־יִשְׂרָאֵל שֵׁנִית׃", 5.3. "וַיַּעַשׂ־לוֹ יְהוֹשֻׁעַ חַרְבוֹת צֻרִים וַיָּמָל אֶת־בְּנֵי יִשְׂרָאֵל אֶל־גִּבְעַת הָעֲרָלוֹת׃", 5.4. "וְזֶה הַדָּבָר אֲשֶׁר־מָל יְהוֹשֻׁעַ כָּל־הָעָם הַיֹּצֵא מִמִּצְרַיִם הַזְּכָרִים כֹּל אַנְשֵׁי הַמִּלְחָמָה מֵתוּ בַמִּדְבָּר בַּדֶּרֶךְ בְּצֵאתָם מִמִּצְרָיִם׃", 5.5. "כִּי־מֻלִים הָיוּ כָּל־הָעָם הַיֹּצְאִים וְכָל־הָעָם הַיִּלֹּדִים בַּמִּדְבָּר בַּדֶּרֶךְ בְּצֵאתָם מִמִּצְרַיִם לֹא־מָלוּ׃", 5.6. "כִּי אַרְבָּעִים שָׁנָה הָלְכוּ בְנֵי־יִשְׂרָאֵל בַּמִּדְבָּר עַד־תֹּם כָּל־הַגּוֹי אַנְשֵׁי הַמִּלְחָמָה הַיֹּצְאִים מִמִּצְרַיִם אֲשֶׁר לֹא־שָׁמְעוּ בְּקוֹל יְהוָה אֲשֶׁר נִשְׁבַּע יְהוָה לָהֶם לְבִלְתִּי הַרְאוֹתָם אֶת־הָאָרֶץ אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבוֹתָם לָתֶת לָנוּ אֶרֶץ זָבַת חָלָב וּדְבָשׁ׃", 5.7. "וְאֶת־בְּנֵיהֶם הֵקִים תַּחְתָּם אֹתָם מָל יְהוֹשֻׁעַ כִּי־עֲרֵלִים הָיוּ כִּי לֹא־מָלוּ אוֹתָם בַּדָּרֶךְ׃", 5.8. "וַיְהִי כַּאֲשֶׁר־תַּמּוּ כָל־הַגּוֹי לְהִמּוֹל וַיֵּשְׁבוּ תַחְתָּם בַּמַּחֲנֶה עַד חֲיוֹתָם׃", 5.9. "וַיֹּאמֶר יְהוָה אֶל־יְהוֹשֻׁעַ הַיּוֹם גַּלּוֹתִי אֶת־חֶרְפַּת מִצְרַיִם מֵעֲלֵיכֶם וַיִּקְרָא שֵׁם הַמָּקוֹם הַהוּא גִּלְגָּל עַד הַיּוֹם הַזֶּה׃", 5.2. "At that time the LORD said unto Joshua: ‘Make thee knives of flint, and circumcise again the children of Israel the second time.’", 5.3. "And Joshua made him knives of flint, and circumcised the children of Israel at Gibeath-ha-araloth.", 5.4. "And this is the cause why Joshua did circumcise: all the people that came forth out of Egypt, that were males, even all the men of war, died in the wilderness by the way, after they came forth out of Egypt.", 5.5. "For all the people that came out were circumcised; but all the people that were born in the wilderness by the way as they came forth out of Egypt, had not been circumcised.", 5.6. "For the children of Israel walked forty years in the wilderness, till all the nation, even the men of war that came forth out of Egypt, were consumed, because they hearkened not unto the voice of the LORD; unto whom the LORD swore that He would not let them see the land which the LORD swore unto their fathers that He would give us, a land flowing with milk and honey.", 5.7. "And He raised up their children in their stead; them did Joshua circumcise; for they were uncircumcised, because they had not been circumcised by the way.", 5.8. "And it came to pass, when all the nation were circumcised, every one of them, that they abode in their places in the camp, till they were whole.", 5.9. "And the LORD said unto Joshua: ‘This day have I rolled away the reproach of Egypt from off you.’ Wherefore the name of that place was called Gilgal, unto this day.",
7. Hebrew Bible, Jeremiah, 9.24-9.25 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •priestly writer Found in books: Thiessen (2011), Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity, 12, 55, 63
9.24. "הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וּפָקַדְתִּי עַל־כָּל־מוּל בְּעָרְלָה׃", 9.25. "עַל־מִצְרַיִם וְעַל־יְהוּדָה וְעַל־אֱדוֹם וְעַל־בְּנֵי עַמּוֹן וְעַל־מוֹאָב וְעַל כָּל־קְצוּצֵי פֵאָה הַיֹּשְׁבִים בַּמִּדְבָּר כִּי כָל־הַגּוֹיִם עֲרֵלִים וְכָל־בֵּית יִשְׂרָאֵל עַרְלֵי־לֵב׃", 9.24. "Behold, the days come, saith the LORD, that I will punish all them that are circumcised in their uncircumcision:", 9.25. "Egypt, and Judah, and Edom, and the children of Ammon, and Moab, and all that have the corners of their hair polled, that dwell in the wilderness; For all the nations are uncircumcised, But all the house of Israel are uncircumcised in the heart.",
8. Hebrew Bible, 1 Samuel, 18 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •priestly writer Found in books: Thiessen (2011), Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity, 12
9. Hebrew Bible, 2 Kings, 17 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •priestly writer Found in books: Thiessen (2011), Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity, 55
10. Hebrew Bible, Ezekiel, 28.1, 32.17-32.32, 44.6-44.9 (6th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Thiessen (2011), Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity, 63
28.1. "מוֹתֵי עֲרֵלִים תָּמוּת בְּיַד־זָרִים כִּי אֲנִי דִבַּרְתִּי נְאֻם אֲדֹנָי יְהוִה׃", 28.1. "וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃", 32.17. "וַיְהִי בִּשְׁתֵּי עֶשְׂרֵה שָׁנָה בַּחֲמִשָּׁה עָשָׂר לַחֹדֶשׁ הָיָה דְבַר־יְהוָה אֵלַי לֵאמֹר׃", 32.18. "בֶּן־אָדָם נְהֵה עַל־הֲמוֹן מִצְרַיִם וְהוֹרִדֵהוּ אוֹתָהּ וּבְנוֹת גּוֹיִם אַדִּרִם אֶל־אֶרֶץ תַּחְתִּיּוֹת אֶת־יוֹרְדֵי בוֹר׃", 32.19. "מִמִּי נָעָמְתָּ רְדָה וְהָשְׁכְּבָה אֶת־עֲרֵלִים׃", 32.21. "יְדַבְּרוּ־לוֹ אֵלֵי גִבּוֹרִים מִתּוֹךְ שְׁאוֹל אֶת־עֹזְרָיו יָרְדוּ שָׁכְבוּ הָעֲרֵלִים חַלְלֵי־חָרֶב׃", 32.22. "שָׁם אַשּׁוּר וְכָל־קְהָלָהּ סְבִיבוֹתָיו קִבְרֹתָיו כֻּלָּם חֲלָלִים הַנֹּפְלִים בֶּחָרֶב׃", 32.23. "אֲשֶׁר נִתְּנוּ קִבְרֹתֶיהָ בְּיַרְכְּתֵי־בוֹר וַיְהִי קְהָלָהּ סְבִיבוֹת קְבֻרָתָהּ כֻּלָּם חֲלָלִים נֹפְלִים בַּחֶרֶב אֲשֶׁר־נָתְנוּ חִתִּית בְּאֶרֶץ חַיִּים׃", 32.24. "שָׁם עֵילָם וְכָל־הֲמוֹנָהּ סְבִיבוֹת קְבֻרָתָהּ כֻּלָּם חֲלָלִים הַנֹּפְלִים בַּחֶרֶב אֲ‍שֶׁר־יָרְדוּ עֲרֵלִים אֶל־אֶרֶץ תַּחְתִּיּוֹת אֲשֶׁר נָתְנוּ חִתִּיתָם בְּאֶרֶץ חַיִּים וַיִּשְׂאוּ כְלִמָּתָם אֶת־יוֹרְדֵי בוֹר׃", 32.25. "בְּתוֹךְ חֲלָלִים נָתְנוּ מִשְׁכָּב לָהּ בְּכָל־הֲמוֹנָהּ סְבִיבוֹתָיו קִבְרֹתֶהָ כֻּלָּם עֲרֵלִים חַלְלֵי־חֶרֶב כִּי־נִתַּן חִתִּיתָם בְּאֶרֶץ חַיִּים וַיִּשְׂאוּ כְלִמָּתָם אֶת־יוֹרְדֵי בוֹר בְּתוֹךְ חֲלָלִים נִתָּן׃", 32.26. "שָׁם מֶשֶׁךְ תֻּבַל וְכָל־הֲמוֹנָהּ סְבִיבוֹתָיו קִבְרוֹתֶיהָ כֻּלָּם עֲרֵלִים מְחֻלְלֵי חֶרֶב כִּי־נָתְנוּ חִתִּיתָם בְּאֶרֶץ חַיִּים׃", 32.27. "וְלֹא יִשְׁכְּבוּ אֶת־גִּבּוֹרִים נֹפְלִים מֵעֲרֵלִים אֲשֶׁר יָרְדוּ־שְׁאוֹל בִּכְלֵי־מִלְחַמְתָּם וַיִּתְּנוּ אֶת־חַרְבוֹתָם תַּחַת רָאשֵׁיהֶם וַתְּהִי עֲוֺנֹתָם עַל־עַצְמוֹתָם כִּי־חִתִּית גִּבּוֹרִים בְּאֶרֶץ חַיִּים׃", 32.28. "וְאַתָּה בְּתוֹךְ עֲרֵלִים תִּשָּׁבַר וְתִשְׁכַּב אֶת־חַלְלֵי־חָרֶב׃", 32.29. "שָׁמָּה אֱדוֹם מְלָכֶיהָ וְכָל־נְשִׂיאֶיהָ אֲשֶׁר־נִתְּנוּ בִגְבוּרָתָם אֶת־חַלְלֵי־חָרֶב הֵמָּה אֶת־עֲרֵלִים יִשְׁכָּבוּ וְאֶת־יֹרְדֵי בוֹר׃", 32.31. "אוֹתָם יִרְאֶה פַרְעֹה וְנִחַם עַל־כָּל־המונה [הֲמוֹנוֹ] חַלְלֵי־חֶרֶב פַּרְעֹה וְכָל־חֵילוֹ נְאֻם אֲדֹנָי יְהוִה׃", 32.32. "כִּי־נָתַתִּי אֶת־חתיתו [חִתִּיתִי] בְּאֶרֶץ חַיִּים וְהֻשְׁכַּב בְּתוֹךְ עֲרֵלִים אֶת־חַלְלֵי־חֶרֶב פַּרְעֹה וְכָל־הֲמוֹנֹה נְאֻם אֲדֹנָי יְהוִה׃", 44.6. "וְאָמַרְתָּ אֶל־מֶרִי אֶל־בֵּית יִשְׂרָאֵל כֹּה אָמַר אֲדֹנָי יְהוִה רַב־לָכֶם מִכָּל־תּוֹעֲבוֹתֵיכֶם בֵּית יִשְׂרָאֵל׃", 44.7. "בַּהֲבִיאֲכֶם בְּנֵי־נֵכָר עַרְלֵי־לֵב וְעַרְלֵי בָשָׂר לִהְיוֹת בְּמִקְדָּשִׁי לְחַלְּלוֹ אֶת־בֵּיתִי בְּהַקְרִיבְכֶם אֶת־לַחְמִי חֵלֶב וָדָם וַיָּפֵרוּ אֶת־בְּרִיתִי אֶל כָּל־תּוֹעֲבוֹתֵיכֶם׃", 44.8. "וְלֹא שְׁמַרְתֶּם מִשְׁמֶרֶת קָדָשָׁי וַתְּשִׂימוּן לְשֹׁמְרֵי מִשְׁמַרְתִּי בְּמִקְדָּשִׁי לָכֶם׃", 44.9. "כֹּה־אָמַר אֲדֹנָי יְהוִה כָּל־בֶּן־נֵכָר עֶרֶל לֵב וְעֶרֶל בָּשָׂר לֹא יָבוֹא אֶל־מִקְדָּשִׁי לְכָל־בֶּן־נֵכָר אֲשֶׁר בְּתוֹךְ בְּנֵי יִשְׂרָאֵל׃", 28.1. "And the word of the LORD came unto me, saying:", 32.17. "It came to pass also in the twelfth year, in the fifteenth day of the month, that the word of the LORD came unto me, saying:", 32.18. "’Son of man, wail for the multitude of Egypt, and cast them down, even her, with the daughters of the mighty nations, unto the nether parts of the earth, with them that go down into the pit.", 32.19. "Whom dost thou pass in beauty? Go down, and be thou laid with the uncircumcised.", 32.20. "They shall fall in the midst of them that are slain by the sword; she is delivered to the sword; draw her down and all her multitudes.", 32.21. "The strong among the mighty shall speak of him out of the midst of the nether-world with them that helped him; they are gone down, they lie still, even the uncircumcised, slain by the sword.", 32.22. "Asshur is there and all her company; their graves are round about them; all of them slain, fallen by the sword;", 32.23. "whose graves are set in the uttermost parts of the pit, and her company is round about her grave; all of them slain, fallen by the sword, who caused terror in the land of the living.", 32.24. "There is Elam and all her multitude round about her grave; all of them slain, fallen by the sword, who are gone down uncircumcised into the nether parts of the earth, who caused their terror in the land of the living; yet have they borne their shame with them that go down to the pit.", 32.25. "They have set her a bed in the midst of the slain with all her multitude; her graves are round about them; all of them uncircumcised, slain by the sword; because their terror was caused in the land of the living, yet have they borne their shame with them that go down to the pit; they are put in the midst of them that are slain.", 32.26. "There is Meshech, Tubal, and all her multitude; her graves are round about them; all of them uncircumcised, slain by the sword; because they caused their terror in the land of the living.", 32.27. "And they that are inferior to the uncircumcised shall not lie with the mighty that are gone down to the nether-world with their weapons of war, whose swords are laid under their heads, and whose iniquities are upon their bones; because the terror of the mighty was in the land of the living.", 32.28. "But thou, in the midst of the uncircumcised shalt thou be broken and lie, even with them that are slain by the sword.", 32.29. "There is Edom, her kings and all her princes, who for all their might are laid with them that are slain by the sword; they shall lie with the uncircumcised, and with them that go down to the pit.", 32.30. "There are the princes of the north, all of them, and all the Zidonians, who are gone down with the slain, ashamed for all the terror which they caused by their might, and they lie uncircumcised with them that are slain by the sword, and bear their shame with them that go down to the pit.", 32.31. "These shall Pharaoh see, and shall be comforted over all his multitude; even Pharaoh and all his army, slain by the sword, saith the Lord GOD.", 32.32. "For I have put My terror in the land of the living; and he shall be laid in the midst of the uncircumcised, with them that are slain by the sword, even Pharaoh and all his multitude, saith the Lord GOD.’", 44.6. "And thou shalt say to the rebellious, even to the house of Israel: Thus saith the Lord GOD: O ye house of Israel, let it suffice you of all your abominations,", 44.7. "in that ye have brought in aliens, uncircumcised in heart and uncircumcised in flesh, to be in My sanctuary, to profane it, even My house, when ye offer My bread, the fat and the blood, and they have broken My covet, to add unto all your abominations.", 44.8. "And ye have not kept the charge of My holy things; but ye have set keepers of My charge in My sanctuary to please yourselves.", 44.9. "Thus saith the Lord GOD: No alien, uncircumcised in heart and uncircumcised in flesh, shall enter into My sanctuary, even any alien that is among the children of Israel.",
11. Dead Sea Scrolls, Community Rule, 1.13-1.15 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •priestly writer Found in books: Thiessen (2011), Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity, 77
12. Anon., Jubilees, 1.19-1.20, 1.23, 6.17-6.18, 15.1, 15.3, 15.11-15.14, 15.23-15.27, 15.30-15.32, 16.14, 16.17-16.18 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •nan Found in books: Thiessen (2011), Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity, 72, 76, 77
1.19. And they will forget all My law and all My commandments and all My judgments, and will go astray as to new moons, and sabbaths, and festivals, and jubilees, and ordices. 1.20. And after this they will turn to Me from amongst the Gentiles with all their heart and with all their soul and with all their strength, 1.23. and they will be for a blessing and not for a curse, and they will be the head and not the tail. 6.17. And this testimony is written concerning you that you should observe it continually, so that you should not eat on any day any blood of beasts or birds or cattle during all the days of the earth, 6.18. and the man who eateth the blood of beast or of cattle or of birds during all the days of the earth, he and his seed shall be rooted out of the land. 15.1. And in the fifth year of the fourth week of this jubilee, in the third month, in the middle of the month, Abram celebrated the feast of the first-fruits of the grain harvest. 15.3. And the Lord appeared to Abram, and said unto him: "I am God Almighty; approve thyself before Me and be thou perfect. And I will make My covet between 15.11. And the Lord said unto Abraham: "And as for thee, do thou keep My Covet, thou and thy seed after thee, 15.12. and circumcise ye every male among you, and circumcise your foreskins, and it will be a token of an eternal covet between Me and you. 15.13. And the child on the eighth day ye will circumcise, every male throughout your generations, him that is born in the house, or whom ye have bought with money from any stranger, whom ye have acquired 15.14. who is not of thy seed. br He that is born in thy house will surely be circumcised, and those whom thou hast bought with money will be circumcised, and My covet will be in your flesh for an eternal ordice. 15.23. And He left off speaking with him, and God went up from Abraham. 15.24. And Abraham did according as God had said unto him, and he took Ishmael his son, and all that were born in his house, and whom he had bought with his money, every male in his house, and circumcised the flesh of their foreskin. 15.25. And on the selfsame day was Abraham circumcised, and all the men of his house, (and those born in the house), and all those, whom he had bought with money from the children of the stranger, were circumcised with him. 15.26. This law is for all the generations for ever, 15.27. and there is no circumcision of the days, and no omission of one day out of the eight days; for it is an eternal ordice, ordained and written on the heavenly tables. 15.30. For all the angels of the presence and all the angels of sanctification have been so created from the day of their creation, and before the angels of the presence and the angels of sanctification He hath sanctified Israel, that they should be with Him and with His holy angels. 15.31. And do thou command the children of Israel and let them observe the sign of this covet for their generations as an eternal ordice, and they will not be rooted out of the land. 15.32. For the command is ordained for a covet, that they should observe it for ever among all the children of Israel. 16.14. And in this month Abraham moved from Hebron, and departed and dwelt between Kadesh and Shur in the mountains of Gerar. 16.17. And she bare a son in the third month, and in the middle of the month, at the time of which the Lord had spoken to Abraham, 16.18. on the festival of the first-fruits of the harvest, Isaac was born. br And Abraham circumcised his son on the eighth day:
13. Septuagint, Ecclesiasticus (Siracides), 17.17 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •priestly writer Found in books: Thiessen (2011), Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity, 77
17.17. He appointed a ruler for every nation,but Israel is the Lords own portion.
14. Josephus Flavius, Jewish Antiquities, 0.190278, 13.257-13.258, 20.44-20.45 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •priestly writer Found in books: Thiessen (2011), Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity, 55, 76, 113
13.257. Hyrcanus took also Dora and Marissa, cities of Idumea, and subdued all the Idumeans; and permitted them to stay in that country, if they would circumcise their genitals, and make use of the laws of the Jews; 13.258. and they were so desirous of living in the country of their forefathers, that they submitted to the use of circumcision, and of the rest of the Jewish ways of living; at which time therefore this befell them, that they were hereafter no other than Jews. 20.44. for as he entered into his palace to salute him, and found him reading the law of Moses, he said to him, “Thou dost not consider, O king! that thou unjustly breakest the principal of those laws, and art injurious to God himself, [by omitting to be circumcised]; for thou oughtest not only to read them, but chiefly to practice what they enjoin thee. 20.45. How long wilt thou continue uncircumcised? But if thou hast not yet read the law about circumcision, and dost not know how great impiety thou art guilty of by neglecting it, read it now.”
15. New Testament, Acts, 10.45, 15.1, 15.5, 21.18-21.26 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Thiessen (2011), Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity, 140
10.45. καὶ ἐξέστησαν οἱ ἐκ περιτομῆς πιστοὶ οἳ συνῆλθαν τῷ Πέτρῳ, ὅτι καὶ ἐπὶ τὰ ἔθνη ἡ δωρεὰ τοῦ πνεύματος τοῦ ἁγίου ἐκκέχυται· 15.1. ΚΑΙ ΤΙΝΕΣ ΚΑΤΕΛΘΟΝΤΕΣ ἀπὸ τῆς Ἰουδαίας ἐδίδασκον τοὺς ἀδελφοὺς ὅτι Ἐὰν μὴ lt*gtιτμηθῆτε τῷ ἔθει τῷ Μωυσέως, οὐ δύνασθε σωθῆναι. 15.5. Ἐξανέστησαν δέ τινες τῶν ἀπὸ τῆς αἱρέσεως τῶν Φαρισαίων πεπιστευκότες, λέγοντες ὅτι δεῖ περιτέμνειν αὐτοὺς παραγγέλλειν τε τηρεῖν τὸν νόμον Μωυσέως. 21.18. τῇ δὲ ἐπιούσῃ εἰσῄει ὁ Παῦλος σὺν ἡμῖν πρὸς Ἰάκωβον, πάντες τε παρεγένοντο οἱ πρεσβύτεροι. 21.19. καὶ ἀσπασάμενος αὐτοὺς ἐξηγεῖτο καθʼ ἓν ἕκαστον ὧν ἐποίησεν ὁ θεὸς ἐν τοῖς ἔθνεσιν διὰ τῆς διακονίας αὐτοῦ. 21.20. οἱ δὲ ἀκούσαντες ἐδόξαζον τὸν θεόν, εἶπάν τε αὐτῷ Θεωρεῖς, ἀδελφέ, πόσαι μυριάδες εἰσὶν ἐν τοῖς Ἰουδαίοις τῶν πεπιστευκότων, καὶ πάντες ζηλωταὶ τοῦ νόμου ὑπάρχουσιν· 21.21. κατηχήθησαν δὲ περὶ σοῦ ὅτι ἀποστασίαν διδάσκεις ἀπὸ Μωυσέως τοὺς κατὰ τὰ ἔθνη πάντας Ἰουδαίους, λέγων μὴ περιτέμνειν αὐτοὺς τὰ τέκνα μηδὲ τοῖς ἔθεσιν περιπατεῖν. 21.22. τί οὖν ἐστίν; πάντως ἀκούσονται ὅτι ἐλήλυθας. 21.23. τοῦτο οὖν ποίησον ὅ σοι λέγομεν· εἰσὶν ἡμῖν ἄνδρες τέσσαρες εὐχὴν ἔχοντες ἀφʼ ἑαυτῶν. 21.24. τούτους παραλαβὼν ἁγνίσθητι σὺν αὐτοῖς καὶ δαπάνησον ἐπʼ αὐτοῖς ἵνα ξυρήσονται τὴν κεφαλήν, καὶ γνώσονται πάντες ὅτι ὧν κατήχηνται περὶ σοῦ οὐδὲν ἔστιν, ἀλλὰ στοιχεῖς καὶ αὐτὸς φυλάσσων τὸν νόμον. 21.25. περὶ δὲ τῶν πεπιστευκότων ἐθνῶν ἡμεῖς ἀπεστείλαμεν κρίναντες φυλάσσεσθαι αὐτοὺς τό τε εἰδωλόθυτον καὶ αἷμα καὶ πνικτὸν καὶ πορνείαν. 21.26. τότε ὁ Παῦλος παραλαβὼν τοὺς ἄνδρας τῇ ἐχομένῃ ἡμέρᾳ σὺν αὐτοῖς ἁγνισθεὶς εἰσῄει εἰς τὸ ἱερόν, διαγγέλλων τὴν ἐκπλήρωσιν τῶν ἡμερῶν τοῦ ἁγνισμοῦ ἕως οὗ προσηνέχθη ὑπὲρ ἑνὸς ἑκάστου αὐτῶν ἡ προσφορά. 10.45. They of the circumcision who believed were amazed, as many as came with Peter, because the gift of the Holy Spirit was also poured out on the Gentiles. 15.1. Some men came down from Judea and taught the brothers, "Unless you are circumcised after the custom of Moses, you can't be saved." 15.5. But some of the sect of the Pharisees who believed rose up, saying, "It is necessary to circumcise them, and to charge them to keep the law of Moses." 21.18. The day following, Paul went in with us to James; and all the elders were present. 21.19. When he had greeted them, he reported one by one the things which God had worked among the Gentiles through his ministry. 21.20. They, when they heard it, glorified God. They said to him, "You see, brother, how many thousands there are among the Jews of those who have believed, and they are all zealous for the law. 21.21. They have been informed about you, that you teach all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children neither to walk after the customs. 21.22. What then? The assembly must certainly meet, for they will hear that you have come. 21.23. Therefore do what we tell you. We have four men who have a vow on them. 21.24. Take them, and purify yourself with them, and pay their expenses for them, that they may shave their heads. Then all will know that there is no truth in the things that they have been informed about you, but that you yourself also walk keeping the law. 21.25. But concerning the Gentiles who believe, we have written our decision that they should observe no such thing, except that they should keep themselves from food offered to idols, from blood, from strangled things, and from sexual immorality." 21.26. Then Paul took the men, and the next day, purified himself and went with them into the temple, declaring the fulfillment of the days of purification, until the offering was offered for every one of them.
16. Mishnah, Nedarim, 3.11 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •priestly writer Found in books: Thiessen (2011), Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity, 43
3.11. "קוֹנָם שֶׁאֵינִי נֶהֱנֶה לִבְנֵי נֹחַ, מֻתָּר בְּיִשְׂרָאֵל וְאָסוּר בְּאֻמּוֹת הָעוֹלָם. שֶׁאֵינִי נֶהֱנֶה לְזֶרַע אַבְרָהָם, אָסוּר בְּיִשְׂרָאֵל וּמֻתָּר בְּאֻמּוֹת הָעוֹלָם. שֶׁאֵינִי נֶהֱנֶה לְיִשְׂרָאֵל, לוֹקֵחַ בְּיוֹתֵר וּמוֹכֵר בְּפָחוֹת. שֶׁיִּשְׂרָאֵל נֶהֱנִין לִי, לוֹקֵחַ בְּפָחוֹת וּמוֹכֵר בְּיוֹתֵר, אִם שׁוֹמְעִין לוֹ. שֶׁאֵינִי נֶהֱנֶה לָהֶן וְהֵן לִי, יְהַנֶּה לַנָּכְרִים. קוֹנָם שֶׁאֵינִי נֶהֱנֶה לָעֲרֵלִים, מֻתָּר בְּעַרְלֵי יִשְׂרָאֵל וְאָסוּר בְּמוּלֵי הַגּוֹיִם. קוֹנָם שֶׁאֵינִי נֶהֱנֶה לַמּוּלִים, אָסוּר בְּעַרְלֵי יִשְׂרָאֵל וּמֻתָּר בְּמוּלֵי הַגּוֹיִם, שֶׁאֵין הָעָרְלָה קְרוּיָה אֶלָּא לְשֵׁם הַגּוֹיִם, שֶׁנֶּאֱמַר (ירמיה ט) כִּי כָל הַגּוֹיִם עֲרֵלִים וְכָל בֵּית יִשְׂרָאֵל עַרְלֵי לֵב, וְאוֹמֵר (שמואל א יז) וְהָיָה הַפְּלִשְׁתִּי הֶעָרֵל הַזֶּה, וְאוֹמֵר (שמואל ב א) פֶּן תִּשְׂמַחְנָה בְּנוֹת פְּלִשְׁתִּים, פֶּן תַּעֲלֹזְנָה בְּנוֹת הָעֲרֵלִים. רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר, מְאוּסָה עָרְלָה שֶׁנִּתְגַּנּוּ בָהּ הָרְשָׁעִים, שֶׁנֶּאֱמַר, כִּי כָל הַגּוֹיִם עֲרֵלִים. רַבִּי יִשְׁמָעֵאל אוֹמֵר, גְּדוֹלָה מִילָה שֶׁנִּכְרְתוּ עָלֶיהָ שְׁלֹשׁ עֶשְׂרֵה בְרִיתוֹת. רַבִּי יוֹסֵי אוֹמֵר, גְּדוֹלָה מִילָה, שֶׁדּוֹחָה אֶת הַשַּׁבָּת הַחֲמוּרָה. רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה אוֹמֵר, גְּדוֹלָה מִילָה, שֶׁלֹּא נִתְלָה לוֹ לְמֹשֶׁה הַצַדִּיק עָלֶיהָ מְלֹא שָׁעָה. רַבִּי נְחֶמְיָה אוֹמֵר, גְּדוֹלָה מִילָה, שֶׁדּוֹחָה אֶת הַנְּגָעִים. רַבִּי אוֹמֵר, גְּדוֹלָה מִילָה, שֶׁכָּל הַמִּצְוֹת שֶׁעָשָׂה אַבְרָהָם אָבִינוּ לֹא נִקְרָא שָׁלֵם, עַד שֶׁמָּל, שֶׁנֱּאֶמַר (בראשית יז), הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים. דָּבָר אַחֵר, גְּדוֹלָה מִילָה, שֶׁאִלְמָלֵא הִיא, לֹא בָרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עוֹלָמוֹ, שֶׁנֶּאֱמַר (ירמיה לג), כֹּה אָמַר ה' אִם לֹא בְרִיתִי יוֹמָם וָלָיְלָה, חֻקּוֹת שָׁמַיִם וָאָרֶץ לֹא שָׂמְתִּי: \n", 3.11. "[If one says,] “Konam that I do not benefit from the Children of Noah,” he may benefit from Israelites, and he is forbidden to benefit from the nations of the world. [If one says, “Konam] that I do not benefit from the seed of Abraham,” he is forbidden [to benefit] from Israelites, but permitted [to benefit] from the nations of the world. [If one says, “Konam] that I do not benefit from Israelites”, he may buy things from them for more [than their worth] and sell them for less. [If he says, “Konam] if Israelites benefit from me, he must buy from them for less and sell for more [than their worth], if they will listen to him. [If he says, “Konam] that I do not benefit from them, nor they from me”, he may benefit only from non-Jews. [If one says,] “Konam that I do not benefit from the uncircumcised”, he may benefit from uncircumcised Israelites but not from circumcised heathens”; [If one says, “Konam] that I do not benefit from the circumcised,” he is forbidden to benefit from uncircumcised Israelites but not from circumcised non-Jews, because “uncircumcised” is a term applicable only to non-Jews, as it says, “For all the nations are uncircumcised and all the house of Israel are uncircumcised in the heart” (Jeremiah 9:25). And it says, “And this uncircumcised Philistine shall be [as one of them]” (I Samuel 17:6). And it says, “Lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised exult” (II Samuel 1:20). Rabbi Eleazar ben Azariah says: The foreskin is loathsome, since it is a term of disgrace for the wicked, as it says, “For all the nations are uncircumcised”. Rabbi Ishmael says: Great is circumcision, since thirteen covets were made upon it. Rabbi Yose says: Great is circumcision, for it overrides the Sabbath. Rabbi Joshua ben Karha says: Great is circumcision for Moses’s punishment for neglecting it was not suspended even for one hour. Rabbi Nehemiah says: Great is circumcision, since it overrides the laws of leprosy. Rabbi says: Great is circumcision, for despite all of the commandments which Abraham fulfilled he was not designated complete until he circumcised himself, as it says, “Walk before me, and be complete” (Genesis 17:1). Another explanation: “Great is circumcision, for were it not for it, the Holy One, Blessed Be He, would not have created the world, as it says, “Were it not for my covet by day and night, I would not have appointed the ordices of heaven and earth” (Jeremiah 33:35).",
17. Anon., Genesis Rabba, 46.2 (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: nan
46.2. לַכֹּל זְמָן וְעֵת לְכָל חֵפֶץ תַּחַת הַשָּׁמָיִם (קהלת ג, א), זְמַן הָיָה לוֹ לְאַבְרָהָם אֵימָתַי שֶׁנִּתְּנָה לוֹ מִילָה, שֶׁנֶּאֱמַר (בראשית יז, כו): בְּעֶצֶם הַיּוֹם הַזֶּה נִמּוֹל אַבְרָהָם וְיִשְׁמָעֵאל בְּנוֹ. זְמַן הָיָה לָהֶם לְבָנָיו שֶׁנִּמּוֹלוּ שְׁתֵּי פְּעָמִים, אֶחָד בְּמִצְרַיִם וְאֶחָד בַּמִּדְבָּר, שֶׁנֶּאֱמַר (יהושע ה, ה): כִּי מֻלִּים הָיוּ כָּל הָעָם הַיֹּצְאִים וגו', וְיִמּוֹל בֶּן אַרְבָּעִים וּשְׁמֹנֶה שָׁנָה כְּשֶׁהִכִּיר אֶת בּוֹרְאוֹ, אֶלָּא שֶׁלֹא לִנְעֹל דֶּלֶת בִּפְנֵי הַגֵּרִים. וְאִם תֹּאמַר הָיָה לוֹ לִמּוֹל בֶּן שְׁמֹנִים וַחֲמִשָּׁה שָׁנָה, בְּשָׁעָה שֶׁנִּדְבַּר עִמּוֹ בֵּין הַבְּתָרִים. אֶלָּא כְּדֵי שֶׁיֵּצֵא יִצְחָק מִטִפָּה קְדוֹשָׁה. וְיִמּוֹל בֶּן שְׁמוֹנִים וְשִׁשָּׁה שָׁנִים בְּשָׁעָה שֶׁנּוֹלַד יִשְׁמָעֵאל. אָמַר רֵישׁ לָקִישׁ קִנָּמוֹן אֲנִי מַעֲמִיד בָּעוֹלָם, מַה קִּנָּמוֹן הַזֶּה כָּל זְמַן שֶׁאַתָּה מְזַבְּלוֹ וּמְעַדְרוֹ הוּא עוֹשֶׂה פֵּרוֹת, כָּךְ מִשֶּׁנִּצְרַר דָּמוֹ, מִשֶּׁבָּטַל יִצְרוֹ, מִשֶּׁבָּטְלָה תַּאֲוָתוֹ, מִשֶּׁנִּקְשַׁר דָּמוֹ, אָמַר אִם חֲבִיבָה הִיא הַמִּילָה מִפְּנֵי מָה לֹא נִתְּנָה לְאָדָם הָרִאשׁוֹן. 46.2. "And when Abram was ninety years old and nine, etc. It is written, To everything there is a season, and a time to every purpose under the heaven (Eccl. 3:1). There was a season when circumcision should be given to Abraham In the self same day was Abraham circumcised (Gen. 17:26); there was a season when his descendants were to neglect it as it is written, For all the people that came out were circumcised; but all the people that were born in the wilderness by the way as they came forth out of Egypt, had not been circumcised (Josh, 5:5). Why should he not have circumcised himself at the age of forty-eight, when he recognised his Creator? In order not to discourage proselytes. Then why not be circumcised at the age of eighty-five, when [God] spoke with him between the pieces? In order that Isaac might issue from a holy source. Then let him be circumcised at the age of eighty-six, when Ishmael was born? Said R. Simeon b. Lakish : [God said] : ' I will set up a cinnamon tree in the world: just as the cinnamon tree yields fruit as long as you manure and hoe around it, so [shall Abraham be] even when his blood runs sluggishly and his passions and desires have ceased.",
18. Babylonian Talmud, Avodah Zarah, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •priestly writer Found in books: Thiessen (2011), Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity, 43
27a. ברופא מומחה דכי אתא רב דימי א"ר יוחנן אם היה מומחה לרבים מותר,וסבר רבי יהודה כותי שפיר דמי והתניא ישראל מל את הכותי וכותי לא ימול ישראל מפני שמל לשם הר גרזים דברי רבי יהודה,אמר לו רבי יוסי וכי היכן מצינו מילה מן התורה לשמה אלא מל והולך עד שתצא נשמתו,אלא לעולם איפוך כדאפכינן מעיקרא ודקא קשיא דרבי יהודה אדר' יהודה ההיא דרבי יהודה הנשיא היא,דתניא רבי יהודה הנשיא אומר מנין למילה בעובד כוכבים שהיא פסולה ת"ל ואתה את בריתי תשמור,אמר רב חסדא מאי טעמא דרבי יהודה דכתיב לה' המול ורבי יוסי המול ימול,ואידך הכתיב לה' המול ההוא בפסח כתיב ואידך נמי הכתיב המול ימול דברה תורה כלשון בני אדם,איתמר מנין למילה בעובד כוכבים שהיא פסולה דרו בר פפא משמיה דרב אמר ואתה את בריתי תשמור ורבי יוחנן המול ימול,מאי בינייהו ערבי מהול וגבנוני מהול איכא בינייהו מאן דאמר המול ימול איכא ומ"ד את בריתי תשמור ליכא,ולמאן דאמר המול ימול איכא והתנן קונם שאני נהנה מן הערלים מותר בערלי ישראל ואסור במולי עובדי כוכבים אלמא אף על גב דמהילי כמאן דלא מהילי דמו,אלא איכא בינייהו ישראל שמתו אחיו מחמת מילה ולא מלוהו למ"ד ואתה את בריתי תשמור איכא למאן דאמר המול ימול ליכא,ולמ"ד המול ימול ליכא והתנן קונם שאני נהנה ממולים אסור בערלי ישראל ומותר במולי עובדי כוכבים אלמא אע"ג דלא מהילי כמאן דמהילי דמו,אלא איכא בינייהו אשה למ"ד ואתה את בריתי תשמור ליכא דאשה לאו בת מילה היא ולמ"ד המול ימול איכא דאשה כמאן דמהילא דמיא,ומי איכא למאן דאמר אשה לא והכתיב (שמות ד, כה) ותקח צפורה צר קרי ביה ותקח והכתיב ותכרות קרי ביה ותכרת דאמרה לאיניש אחרינא ועבד ואיבעית אימא אתיא איהי ואתחלה ואתא משה ואגמרה:, big strongמתני׳ /strong /big מתרפאין מהן ריפוי ממון אבל לא ריפוי נפשות ואין מסתפרין מהן בכל מקום דברי רבי מאיר וחכמים אומרים ברה"ר מותר אבל לא בינו לבינו:, big strongגמ׳ /strong /big מאי ריפוי ממון ומאי ריפוי נפשות אילימא ריפוי ממון בשכר ריפוי נפשות בחנם ליתני מתרפאין מהן בשכר אבל לא בחנם,אלא ריפוי ממון דבר שאין בו סכנה ריפוי נפשות דבר שיש בו סכנה והאמר רב יהודה אפילו ריבדא דכוסילתא לא מתסינן מינייהו,אלא ריפוי ממון בהמתו ריפוי נפשות גופיה והיינו דאמר רב יהודה אפילו ריבדא דכוסילתא לא מתסינן מינייהו,אמר רב חסדא אמר מר עוקבא אבל אם אמר לו סם פלוני יפה לו סם פלוני רע לו מותר 27a. We are dealing b with an expert physician, /b who will not risk his reputation by harming a child. This is similar to that which Rabbi Yoḥa said, b as when Rav Dimi came /b from Eretz Yisrael to Babylonia, he said that b Rabbi Yoḥa says: If /b the physician b was /b considered b a recognized expert, /b it is b permitted /b for one to be healed by him. When Rabbi Meir said that an Aramean may circumcise a Jewish boy, he was referring specifically to a doctor who is known for his expertise.,The latter clause of the i baraita /i states that Rabbi Yehuda maintains that a Samaritan may circumcise a Jewish infant. The Gemara asks: b And does Rabbi Yehuda /b actually b hold /b that it is b permitted /b for a Samaritan to perform circumcision? b But isn’t it taught /b in a i baraita /i : b A Jew may circumcise a Samaritan but a Samaritan may not /b be allowed to b circumcise a Jew, because he circumcises /b him b for the sake of Mount Gerizim; /b this is b the statement of Rabbi Yehuda. /b , b Rabbi Yosei said to him: And where do we find that /b the mitzva of b circumcision from the Torah /b must be performed b for the sake of /b fulfilling God’s will? b Rather, /b a Samaritan b may continue to circumcise /b Jews b until his soul leaves /b his body, i.e., until the Samaritan dies, and there is no room for concern. But Rabbi Yehuda explicitly states above that circumcision may not be performed by a Samaritan., b Rather, actually /b you should b reverse /b the opinions in the i baraita /i b as we reversed /b them b initially. And /b as for the b difficulty /b raised with regard to one statement b of Rabbi Yehuda against /b the other statement b of Rabbi Yehuda, that /b opinion, that a gentile may not perform circumcision, b is /b actually the opinion b of Rabbi Yehuda HaNasi. /b Conversely, the first i baraita /i , which is reversed and therefore cites Rabbi Yehuda as maintaining that an Aramean may perform circumcision, is referring to Rabbi Yehuda bar Ilai. Accordingly, the different opinions reflect a dispute between i tanna’im /i rather than a contradiction.,The Gemara cites a proof that according to the opinion of Rabbi Yehuda HaNasi a gentile is not qualified to perform circumcision. b As it is taught /b in a i baraita /i that b Rabbi Yehuda HaNasi says: From where /b is it derived with regard b to circumcision /b performed b by a gentile that /b it b is not valid? The verse states: /b “And God said to Abraham: b And as for you, you shall keep My covet, /b you, and your seed after you throughout their generations” (Genesis 17:9).,§ It was stated that according to the opinion of Rabbi Yehuda circumcision must be performed for the sake of fulfilling a mitzva, whereas Rabbi Yosei holds that no particular intention is necessary. The Gemara analyzes these opinions. b Rav Ḥisda said: What is the reasoning of Rabbi Yehuda? As it is written: /b “And when a stranger shall sojourn with thee, and will keep the Passover b to the Lord let /b all his males b be circumcised” /b (Exodus 12:48). It can be inferred from the verse that the males must be circumcised “to the Lord,” i.e., for the sake of fulfilling God’s will. The Gemara asks: b And /b what is the reasoning of b Rabbi Yosei? /b It is written: b “He must be circumcised [ i himmol yimmol /i ]” /b (Genesis 17:13). The usage of the doubled verb teaches that circumcision may be performed by anyone.,The Gemara asks: b And /b according to b the other /b Sage, i.e., Rabbi Yosei, b isn’t it written: “To the Lord let /b all his males b be circumcised,” /b which indicates that circumcision must be performed for the sake of fulfilling God’s will? The Gemara answers: b That is written with regard to Passover. /b According to Rabbi Yosei, the phrase “to the Lord” is referring to the previous mention of the Paschal offering, rather than to circumcision. Accordingly, the verse should be read: “Will keep Passover to the Lord.” The Gemara asks: b And /b according to b the other /b Sage, Rabbi Yehuda, b isn’t it also written: “He must be circumcised [ i himmol yimmol /i ],” /b indicating that circumcision may be performed by anyone? The Gemara answers: b The Torah spoke in the language of people, /b i.e., the doubled verb is the usual style of the Torah, which does not serve to teach a novel i halakha /i .,§ The Gemara continues discussing the issue of circumcisions performed by gentiles. b It was stated: From where /b is it derived with regard b to circumcision /b performed b by a gentile that /b it b is not valid? Daru bar Pappa says in the name of Rav: /b This is derived from a verse, as it is stated: And God said to Abraham: b “And as for you, you shall keep My covet, /b you, and your seed after you throughout their generations.” b And Rabbi Yoḥa /b says that it is derived from the verse: b “He must be circumcised [ i himmol yimmol /i ].” /b According to Rabbi Yoḥa, this verse teaches that a Jew must be circumcised by one who is already circumcised.,The Gemara asks: b What /b is the practical difference b between /b these two opinions? b There is /b a practical difference b between them /b with regard to b a circumcised Arab or a circumcised hill person [ i gavnuni /i ]. /b According to b the one who says /b that the i halakha /i that a Jewish infant may be circumcised only by one who has been circumcised himself is derived from the verse: b “He must be circumcised [ i himmol yimmol /i ],” there is /b reason to permit an Arab or i gavnuni /i to perform the circumcision, as they are circumcised. b And /b according to b the one who says /b that circumcision may not be performed by a gentile is derived from the phrase: b “You shall keep my covet,” there is no /b reason to permit an Arab or Gibeonite to perform circumcision.,The Gemara raises an objection: b And /b is it so, b according to the one who says /b it is derived from the verse: b “He must be circumcised [ i himmol yimmol /i ],” /b that a Jew may not be circumcised by a gentile, that b there is /b reason to permit a circumcised gentile to perform circumcision? b But didn’t we learn /b in a mishna ( i Nedarim /i 31b): With regard to one who vows: b Deriving benefit from those who are uncircumcised is i konam /i for me, /b he b is permitted /b to derive benefit b from uncircumcised Jews /b because they are not regarded as uncircumcised, b but he is prohibited /b from deriving benefit b from the uncircumcised of the nations of the world? Apparently, even though /b some gentiles b are circumcised, they are /b nevertheless b considered as those who are uncircumcised. /b , b Rather, there is /b a difference b between them /b with regard to b a Jew whose brothers died due to circumcision, and /b as a result, b they did not circumcise him. According to the one who says /b that the i halakha /i is derived from the verse: b “And as for you, you shall keep My covet,” there is /b reason to permit such a person to perform circumcision, as he is a Jew. b According to the one who says /b that the i halakha /i is derived from the phrase: b “He must be circumcised [ i himmol yimmol /i ],” there is no /b reason to permit this Jew to perform circumcision, as he is not circumcised himself.,The Gemara rejects this suggestion as well: b And /b is it so that b according to the one who says /b that the i halakha /i is derived from the verse: b “He must be circumcised [ i himmol yimmol /i ],” there is no /b reason to permit an uncircumcised Jew to perform circumcision? b But didn’t we learn /b in a mishna ( i Nedarim /i 31b): With regard to one who vows: b Deriving benefit from those who are circumcised /b is i konam /i b for me, he is prohibited /b from deriving benefit even b from uncircumcised Jews and /b he is b permitted /b to derive benefit b from the circumcised of the nations of the world. Apparently, even though /b some Jews b are not circumcised, they are /b nevertheless b considered as those who are circumcised. /b , b Rather, there is /b a difference b between /b these two opinions with regard to b a woman. According to the one who says /b that the i halakha /i is derived from the verse: b “And as for you, you shall keep My covet,” there is no /b reason to permit a woman to perform circumcision, b as a woman is not subject to /b the mitzva of b circumcision, /b and therefore she is not included in those who must keep God’s covet. b And according to the one who says /b that the i halakha /i is derived from the verse: b “He must be circumcised [ i himmol yimmol /i ],” there is /b reason to permit a woman to perform circumcision, b as a woman is considered as one who is /b naturally b circumcised. /b ,The Gemara raises a difficulty against this explanation: b And is there anyone who says /b that b a woman may not /b perform circumcision? b But isn’t it written: “Then Zipporah took [ i vattikkaḥ /i ] a flint /b and cut off the foreskin of her son” (Exodus 4:25). This verse explicitly states that a circumcision was performed by a woman. The Gemara answers that one should b read into /b the verse: b And she caused to be taken [ i vattakkaḥ /i ], /b i.e., she did not take a flint herself. b But isn’t it written: And she cut off [ i vattikhrot /i ]? Read into /b the verse: b And she caused to be cut off [ i vattakhret /i ], as she told another person /b to take a flint and cut off her son’s foreskin, b and he did /b so. The Gemara provides an alternative explanation: b And if you wish, say /b instead: b She came and began /b the act, b and Moses came and completed /b the circumcision., strong MISHNA: /strong The mishna discusses the issue of accepting certain professional services from a gentile. b One may be treated by /b gentiles, provided that it is b monetary treatment, but not personal treatment. And one may not have his hair cut by them anywhere, /b due to the danger that the gentile will kill him with the razor; this is b the statement of Rabbi Meir. And the Rabbis say: In the public thoroughfare, /b it is b permitted /b to have one’s hair cut by a gentile, b but not /b when the Jew and gentile are b alone together. /b , strong GEMARA: /strong b What /b is b monetary treatment, and what /b is b personal treatment? If we say /b that b monetary treatment /b is medical attention provided in exchange b for payment, /b whereas b personal treatment /b is medical attention provided b for free, /b then b let /b the mishna b teach: One may be treated by /b gentiles in exchange b for payment, but not for free. /b ,The Gemara suggests another explanation: b Rather, monetary treatment /b is referring to medical treatment for b a matter that poses no /b life-threatening b danger, /b whereas b personal treatment /b is referring to treatment for b a matter that does pose /b life-threatening b danger. /b The Gemara rejects this suggestion as well. b But doesn’t Rav Yehuda say: Even /b with regard to the wound of b a bloodletting incision [ i rivda dekhusilta /i ] we are not /b permitted to be b treated by /b gentiles. The wound left after bloodletting certainly does not pose life-threatening danger, and yet a Jew is prohibited from having it treated by a gentile., b Rather, monetary treatment /b is referring to medical treatment provided for b one’s animal, /b whereas b personal treatment /b is referring to treatment provided for b his /b own b body, and this is /b in accordance with b that /b which b Rav Yehuda says: Even /b with regard to the wound of b a bloodletting incision, we are not /b permitted to be b treated by them. /b , b Rav Ḥisda says /b that b Mar Ukva says: But if /b a gentile b said to him: Such and such a potion is beneficial for /b this ailment, or b such and such a potion is harmful for /b this ailment, it is b permitted /b to adhere to the gentile’s advice.
19. Origen, Against Celsus, 5.48 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •priestly writer Found in books: Thiessen (2011), Contesting Conversion: Genealogy, Circumcision, and Identity in Ancient Judaism and Christianity, 36
5.48. Although the Jews, then, pride themselves on circumcision, they will separate it not only from that of the Colchians and Egyptians, but also from that of the Arabian Ishmaelites; and yet the latter was derived from their ancestor Abraham, the father of Ishmael, who underwent the rite of circumcision along with his father. The Jews say that the circumcision performed on the eighth day is the principal circumcision, and that which is performed according to circumstances is different; and probably it was performed on account of the hostility of some angel towards the Jewish nation, who had the power to injure such of them as were not circumcised, but was powerless against those who had undergone the rite. This may be said to appear from what is written in the book of Exodus, where the angel before the circumcision of Eliezer was able to work against Moses, but could do nothing after his son was circumcised. And when Zipporah had learned this, she took a pebble and circumcised her child, and is recorded, according to the reading of the common copies, to have said, The blood of my child's circumcision is stayed, but according to the Hebrew text, A bloody husband are you to me. For she had known the story about a certain angel having power before the shedding of the blood, but who became powerless through the blood of circumcision. For which reason the words were addressed to Moses, A bloody husband are you to me. But these things, which appear rather of a curious nature, and not level to the comprehension of the multitude, I have ventured to treat at such length; and now I shall only add, as becomes a Christian, one thing more, and shall then pass on to what follows. For this angel might have had power, I think, over those of the people who were not circumcised, and generally over all who worshipped only the Creator; and this power lasted so long as Jesus had not assumed a human body. But when He had done this, and had undergone the rite of circumcision in His own person, all the power of the angel over those who practise the same worship, but are not circumcised, was abolished; for Jesus reduced it to nought by (the power of) His unspeakable divinity. And therefore His disciples are forbidden to circumcise themselves, and are reminded (by the apostle): If you be circumcised, Christ shall profit you nothing.