The Ancient Mediterranean Religions Index Database

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66 results for "reading"

1. Hebrew Bible, Numbers, 16.10, 16.15, 16.17 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 129, 130

16.15. וַיִּחַר לְמֹשֶׁה מְאֹד וַיֹּאמֶר אֶל־יְהוָה אַל־תֵּפֶן אֶל־מִנְחָתָם לֹא חֲמוֹר אֶחָד מֵהֶם נָשָׂאתִי וְלֹא הֲרֵעֹתִי אֶת־אַחַד מֵהֶם׃ 16.17. וּקְחוּ אִישׁ מַחְתָּתוֹ וּנְתַתֶּם עֲלֵיהֶם קְטֹרֶת וְהִקְרַבְתֶּם לִפְנֵי יְהוָה אִישׁ מַחְתָּתוֹ חֲמִשִּׁים וּמָאתַיִם מַחְתֹּת וְאַתָּה וְאַהֲרֹן אִישׁ מַחְתָּתוֹ׃

16.10. and that He hath brought thee near, and all thy brethren the sons of Levi with thee? and will ye seek the priesthood also? 16.15. And Moses was very wroth, and said unto the LORD: ‘Respect not thou their offering; I have not taken one ass from them, neither have I hurt one of them.’ 16.17. and take ye every man his fire-pan, and put incense upon them, and bring ye before the LORD every man his fire-pan, two hundred and fifty fire-pans; thou also, and Aaron, each his fire-pan.’

2. Hebrew Bible, Exodus, 19.6, 24.4, 24.5, 19.5, 24.6, 24.7, 24.8, 20.11, 12, 12.40, 4.20b, 24.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 133

19.6. וְאַתֶּם תִּהְיוּ־לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ אֵלֶּה הַדְּבָרִים אֲשֶׁר תְּדַבֵּר אֶל־בְּנֵי יִשְׂרָאֵל׃

19.6. and ye shall be unto Me a kingdom of priests, and a holy nation. These are the words which thou shalt speak unto the children of Israel.’

3. Hebrew Bible, Deuteronomy, 32.27, 33.17 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 123, 136

32.27. לוּלֵי כַּעַס אוֹיֵב אָגוּר פֶּן־יְנַכְּרוּ צָרֵימוֹ פֶּן־יֹאמְרוּ יָדֵינוּ רָמָה וְלֹא יְהוָה פָּעַל כָּל־זֹאת׃ 33.17. בְּכוֹר שׁוֹרוֹ הָדָר לוֹ וְקַרְנֵי רְאֵם קַרְנָיו בָּהֶם עַמִּים יְנַגַּח יַחְדָּו אַפְסֵי־אָרֶץ וְהֵם רִבְבוֹת אֶפְרַיִם וְהֵם אַלְפֵי מְנַשֶּׁה׃

32.27. Were it not that I dreaded the enemy’s provocation, Lest their adversaries should misdeem, Lest they should say: Our hand is exalted, And not the LORD hath wrought all this.’ 33.17. His firstling bullock, majesty is his; And his horns are the horns of the wild-ox; With them he shall gore the peoples all of them, even the ends of the earth; And they are the ten thousands of Ephraim, And they are the thousands of Manasseh.

4. Hebrew Bible, Job, 20.20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •variant readings Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 130

5. Hebrew Bible, Leviticus, 11.6, 23.24 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •variant readings Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 137, 177

11.6. וְאֶת־הָאַרְנֶבֶת כִּי־מַעֲלַת גֵּרָה הִוא וּפַרְסָה לֹא הִפְרִיסָה טְמֵאָה הִוא לָכֶם׃ 23.24. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר בַּחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ יִהְיֶה לָכֶם שַׁבָּתוֹן זִכְרוֹן תְּרוּעָה מִקְרָא־קֹדֶשׁ׃

11.6. And the hare, because she cheweth the cud but parteth not the hoof, she is unclean unto you 23.24. Speak unto the children of Israel, saying: In the seventh month, in the first day of the month, shall be a solemn rest unto you, a memorial proclaimed with the blast of horns, a holy convocation.

6. Hebrew Bible, Psalms, 39.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •variant readings Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 130

7. Hebrew Bible, Genesis, 2.2, 12.4, 15.13, 15.16, 16.3, 16.16, 17.24, 21.5, 21.26, 34.27, 37.19, 42.2, 47.9, 49.5-49.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 136; Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 115, 121, 122, 123, 126, 127, 128

2.2. וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיִּשְׁבֹּת בַּיּוֹם הַשְּׁבִיעִי מִכָּל־מְלַאכְתּוֹ אֲשֶׁר עָשָׂה׃ 2.2. וַיִּקְרָא הָאָדָם שֵׁמוֹת לְכָל־הַבְּהֵמָה וּלְעוֹף הַשָּׁמַיִם וּלְכֹל חַיַּת הַשָּׂדֶה וּלְאָדָם לֹא־מָצָא עֵזֶר כְּנֶגְדּוֹ׃ 12.4. וַיֵּלֶךְ אַבְרָם כַּאֲשֶׁר דִּבֶּר אֵלָיו יְהוָה וַיֵּלֶךְ אִתּוֹ לוֹט וְאַבְרָם בֶּן־חָמֵשׁ שָׁנִים וְשִׁבְעִים שָׁנָה בְּצֵאתוֹ מֵחָרָן׃ 15.13. וַיֹּאמֶר לְאַבְרָם יָדֹעַ תֵּדַע כִּי־גֵר יִהְיֶה זַרְעֲךָ בְּאֶרֶץ לֹא לָהֶם וַעֲבָדוּם וְעִנּוּ אֹתָם אַרְבַּע מֵאוֹת שָׁנָה׃ 15.16. וְדוֹר רְבִיעִי יָשׁוּבוּ הֵנָּה כִּי לֹא־שָׁלֵם עֲוֺן הָאֱמֹרִי עַד־הֵנָּה׃ 16.3. וַתִּקַּח שָׂרַי אֵשֶׁת־אַבְרָם אֶת־הָגָר הַמִּצְרִית שִׁפְחָתָהּ מִקֵּץ עֶשֶׂר שָׁנִים לְשֶׁבֶת אַבְרָם בְּאֶרֶץ כְּנָעַן וַתִּתֵּן אֹתָהּ לְאַבְרָם אִישָׁהּ לוֹ לְאִשָּׁה׃ 16.16. וְאַבְרָם בֶּן־שְׁמֹנִים שָׁנָה וְשֵׁשׁ שָׁנִים בְּלֶדֶת־הָגָר אֶת־יִשְׁמָעֵאל לְאַבְרָם׃ 17.24. וְאַבְרָהָם בֶּן־תִּשְׁעִים וָתֵשַׁע שָׁנָה בְּהִמֹּלוֹ בְּשַׂר עָרְלָתוֹ׃ 21.5. וְאַבְרָהָם בֶּן־מְאַת שָׁנָה בְּהִוָּלֶד לוֹ אֵת יִצְחָק בְּנוֹ׃ 21.26. וַיֹּאמֶר אֲבִימֶלֶךְ לֹא יָדַעְתִּי מִי עָשָׂה אֶת־הַדָּבָר הַזֶּה וְגַם־אַתָּה לֹא־הִגַּדְתָּ לִּי וְגַם אָנֹכִי לֹא שָׁמַעְתִּי בִּלְתִּי הַיּוֹם׃ 34.27. בְּנֵי יַעֲקֹב בָּאוּ עַל־הַחֲלָלִים וַיָּבֹזּוּ הָעִיר אֲשֶׁר טִמְּאוּ אֲחוֹתָם׃ 42.2. וְאֶת־אֲחִיכֶם הַקָּטֹן תָּבִיאוּ אֵלַי וְיֵאָמְנוּ דִבְרֵיכֶם וְלֹא תָמוּתוּ וַיַּעֲשׂוּ־כֵן׃ 42.2. וַיֹּאמֶר הִנֵּה שָׁמַעְתִּי כִּי יֶשׁ־שֶׁבֶר בְּמִצְרָיִם רְדוּ־שָׁמָּה וְשִׁבְרוּ־לָנוּ מִשָּׁם וְנִחְיֶה וְלֹא נָמוּת׃ 47.9. וַיֹּאמֶר יַעֲקֹב אֶל־פַּרְעֹה יְמֵי שְׁנֵי מְגוּרַי שְׁלֹשִׁים וּמְאַת שָׁנָה מְעַט וְרָעִים הָיוּ יְמֵי שְׁנֵי חַיַּי וְלֹא הִשִּׂיגוּ אֶת־יְמֵי שְׁנֵי חַיֵּי אֲבֹתַי בִּימֵי מְגוּרֵיהֶם׃ 49.5. שִׁמְעוֹן וְלֵוִי אַחִים כְּלֵי חָמָס מְכֵרֹתֵיהֶם׃ 49.6. בְּסֹדָם אַל־תָּבֹא נַפְשִׁי בִּקְהָלָם אַל־תֵּחַד כְּבֹדִי כִּי בְאַפָּם הָרְגוּ אִישׁ וּבִרְצֹנָם עִקְּרוּ־שׁוֹר׃ 49.7. אָרוּר אַפָּם כִּי עָז וְעֶבְרָתָם כִּי קָשָׁתָה אֲחַלְּקֵם בְּיַעֲקֹב וַאֲפִיצֵם בְּיִשְׂרָאֵל׃

2.2. And on the seventh day God finished His work which He had made; and He rested on the seventh day from all His work which He had made. 12.4. So Abram went, as the LORD had spoken unto him; and Lot went with him; and Abram was seventy and five years old when he departed out of Haran. 15.13. And He said unto Abram: ‘Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; 15.16. And in the fourth generation they shall come back hither; for the iniquity of the Amorite is not yet full.’ 16.3. And Sarai Abram’s wife took Hagar the Egyptian, her handmaid, after Abram had dwelt ten years in the land of Canaan, and gave her to Abram her husband to be his wife. 16.16. And Abram was fourscore and six years old, when Hagar bore Ishmael to Abram. 17.24. And Abraham was ninety years old and nine, when he was circumcised in the flesh of his foreskin. 21.5. And Abraham was a hundred years old, when his son Isaac was born unto him. 21.26. And Abimelech said: ‘I know not who hath done this thing; neither didst thou tell me, neither yet heard I of it, but to-day.’ 34.27. The sons of Jacob came upon the slain, and spoiled the city, because they had defiled their sister. 42.2. And he said: ‘Behold, I have heard that there is corn in Egypt. Get you down thither, and buy for us from thence; that we may live, and not die.’ 47.9. And Jacob said unto Pharaoh: ‘The days of the years of my sojournings are a hundred and thirty years; few and evil have been the days of the years of my life, and they have not attained unto the days of the years of the life of my fathers in the days of their sojournings.’ 49.5. Simeon and Levi are brethren; Weapons of violence their kinship. 49.6. Let my soul not come into their council; Unto their assembly let my glory not be not united; For in their anger they slew men, And in their self-will they houghed oxen. 49.7. Cursed be their anger, for it was fierce, And their wrath, for it was cruel; I will divide them in Jacob, And scatter them in Israel 10. and Obal, and Abimael, and Sheba;,and Hadoram, and Uzal, and Diklah;,And Mizraim begot Ludim, and Anamim, and Lehabim, and Naphtuhim,,And their dwelling was from Mesha, as thou goest toward Sephar, unto the mountain of the east.,of these were the isles of the nations divided in their lands, every one after his tongue, after their families, in their nations.,And the sons of Ham: Cush, and Mizraim, and Put, and Canaan.,These are the families of the sons of Noah, after their generations, in their nations; and of these were the nations divided in the earth after the flood.,And the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar.,He was a mighty hunter before the LORD; wherefore it is said: ‘Like Nimrod a mighty hunter before the LORD.’,and the Arvadite, and the Zemarite, and the Hamathite; and afterward were the families of the Canaanite spread abroad.,And Canaan begot Zidon his firstborn, and Heth;,and Pathrusim, and Casluhim—whence went forth the Philistines—and Caphtorim.,And Joktan begot Almodad, and Sheleph, and Hazarmaveth, and Jerah;,And unto Shem, the father of all the children of Eber, the elder brother of Japheth, to him also were children born.,These are the sons of Ham, after their families, after their tongues, in their lands, in their nations.,These are the sons of Shem, after their families, after their tongues, in their lands, after their nations.,and Resen between Nineveh and Calah—the same is the great city.,and the Hivite, and the Arkite, and the Sinite;,And the sons of Aram: Uz, and Hul, and Gether, and Mash.,And Cush begot Nimrod; he began to be a mighty one in the earth.,And the sons of Javan: Elishah, and Tarshish, Kittim, and Dodanim.,And Arpachshad begot Shelah; and Shelah begot Eber.,The sons of Shem: Elam, and Asshur, and Arpachshad, and Lud, and Aram.,And the border of the Canaanite was from Zidon, as thou goest toward Gerar, unto Gaza; as thou goest toward Sodom and Gomorrah and Admah and Zeboiim, unto Lasha.,And the sons of Gomer: Ashkenaz, and Riphath, and Togarmah.,Now these are the generations of the sons of Noah: Shem, Ham, and Japheth; and unto them were sons born after the flood.,The sons of Japheth: Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras.,And unto Eber were born two sons; the name of the one was Peleg; for in his days was the earth divided; and his brother’s name was Joktan.,And the sons of Cush: Seba, and Havilah, and Sabtah, and Raamah, and Sabteca; and the sons of Raamah: Sheba, and Dedan.,and Ophir, and Havilah, and Jobab; all these were the sons of Joktan.,Out of that land went forth Asshur, and builded Nineveh, and Rehoboth-ir, and Calah,,and the Jebusite, and the Amorite, and the Girgashite;

8. Hebrew Bible, Isaiah, 1.3, 7.14, 54.1, 54.8, 61.6 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bar Asher Siegal, Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud (2018) 30, 113; Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 133; Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 122, 165

1.3. יָדַע שׁוֹר קֹנֵהוּ וַחֲמוֹר אֵבוּס בְּעָלָיו יִשְׂרָאֵל לֹא יָדַע עַמִּי לֹא הִתְבּוֹנָן׃ 1.3. כִּי תִהְיוּ כְּאֵלָה נֹבֶלֶת עָלֶהָ וּכְגַנָּה אֲשֶׁר־מַיִם אֵין לָהּ׃ 7.14. לָכֵן יִתֵּן אֲדֹנָי הוּא לָכֶם אוֹת הִנֵּה הָעַלְמָה הָרָה וְיֹלֶדֶת בֵּן וְקָרָאת שְׁמוֹ עִמָּנוּ אֵל׃ 54.1. רָנִּי עֲקָרָה לֹא יָלָדָה פִּצְחִי רִנָּה וְצַהֲלִי לֹא־חָלָה כִּי־רַבִּים בְּנֵי־שׁוֹמֵמָה מִבְּנֵי בְעוּלָה אָמַר יְהוָה׃ 54.1. כִּי הֶהָרִים יָמוּשׁוּ וְהַגְּבָעוֹת תְּמוּטֶנָה וְחַסְדִּי מֵאִתֵּךְ לֹא־יָמוּשׁ וּבְרִית שְׁלוֹמִי לֹא תָמוּט אָמַר מְרַחֲמֵךְ יְהוָה׃ 54.8. בְּשֶׁצֶף קֶצֶף הִסְתַּרְתִּי פָנַי רֶגַע מִמֵּךְ וּבְחֶסֶד עוֹלָם רִחַמְתִּיךְ אָמַר גֹּאֲלֵךְ יְהוָה׃ 61.6. וְאַתֶּם כֹּהֲנֵי יְהוָה תִּקָּרֵאוּ מְשָׁרְתֵי אֱלֹהֵינוּ יֵאָמֵר לָכֶם חֵיל גּוֹיִם תֹּאכֵלוּ וּבִכְבוֹדָם תִּתְיַמָּרוּ׃

1.3. The ox knoweth his owner, And the ass his master’s crib; But Israel doth not know, My people doth not consider. 7.14. Therefore the Lord Himself shall give you a sign: behold, the young woman shall conceive, and bear a son, and shall call his name Immanuel. 54.1. Sing, O barren, thou that didst not bear, Break forth into singing, and cry aloud, thou that didst not travail; For more are the children of the desolate Than the children of the married wife, saith the LORD. 54.8. In a little wrath I hid My face from thee for a moment; But with everlasting kindness will I have compassion on thee, Saith the LORD thy Redeemer. 61.6. But ye shall be named the priests of the LORD, Men shall call you the ministers of our God; Ye shall eat the wealth of the nations, And in their splendour shall ye revel.

9. Hebrew Bible, Amos, 4.13 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •septuagint, variant readings in Found in books: Bar Asher Siegal, Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud (2018) 72, 73, 74, 80

4.13. כִּי הִנֵּה יוֹצֵר הָרִים וּבֹרֵא רוּחַ וּמַגִּיד לְאָדָם מַה־שֵּׂחוֹ עֹשֵׂה שַׁחַר עֵיפָה וְדֹרֵךְ עַל־בָּמֳתֵי אָרֶץ יְהוָה אֱלֹהֵי־צְבָאוֹת שְׁמוֹ׃

4.13. For, lo, He that formeth the mountains, and createth the wind, And declareth unto man what is his thought, That maketh the morning darkness, And treadeth upon the high places of the earth; The LORD, the God of hosts, is His name.

10. Hebrew Bible, 1 Samuel, 12.3 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •variant readings Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 129

12.3. הִנְנִי עֲנוּ בִי נֶגֶד יְהוָה וְנֶגֶד מְשִׁיחוֹ אֶת־שׁוֹר מִי לָקַחְתִּי וַחֲמוֹר מִי לָקַחְתִּי וְאֶת־מִי עָשַׁקְתִּי אֶת־מִי רַצּוֹתִי וּמִיַּד־מִי לָקַחְתִּי כֹפֶר וְאַעְלִים עֵינַי בּוֹ וְאָשִׁיב לָכֶם׃

12.3. Behold, here I am: answer me before the Lord, and before his anointed: whose ox have I taken? or whose ass have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received any bribe with which to blind my eyes? and I will restore it you.

11. Hebrew Bible, Jeremiah, 31.3 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •reading, variant Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 133

12. Hebrew Bible, Ezekiel, 37-40, 42-48, 41 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 146

41. o that there was the face of a man toward the palm-tree on the one side, and the face of a young lion toward the palm-tree on the other side; thus was it made through all the house round about.,The breadth of the outer wall which belonged to the side-chambers was five cubits; and so that which was left by the structure of the side-chambers that belonged to the house.,And he measured the length thereof, twenty cubits, and the breadth, twenty cubits, before the temple; and he said unto me: ‘This is the most holy place.’,And he measured the length of the building before the separate place which was at the back thereof, and the galleries thereof on the one side and on the other side, a hundred cubits. Now the temple, and the inner place, and the porches of the court,,Then went he inward, and measured each post of the entrance, two cubits; and the entrance, six cubits; and the breadth of the entrance, seven cubits.,And the temple and the sanctuary had two doors.,And it was made with cherubim and palm-trees; and a palm-tree was between cherub and cherub, and every cherub had two faces;,And the side-chambers were broader as they wound about higher and higher; for the winding about of the house went higher and higher round about the house; therefore the breadth of the house continued upward; and so one went up from the lowest row to the highest by the middle.,From the ground unto above the door were cherubim and palm-trees made; and so on the wall of the temple.,The altar, three cubits high, and the length thereof two cubits, was of wood, and so the corners thereof; the length thereof, and the walls thereof, were also of wood; and he said unto me: ‘This is the table that is before the LORD.’,As for the temple, the jambs were squared; and the face of the sanctuary had an appearance such as is the appearance.,And he measured the house, a hundred cubits long; and the separate place, and the building, with the walls thereof, a hundred cubits long;,And there were made on them, on the doors of the temple, cherubim and palm-trees, like as were made upon the walls; and there were thick beams of wood upon the face of the porch without.,Then he measured the wall of the house, six cubits; and the breadth of every side-chamber, four cubits, round about the house on every side.,And there were narrow windows and palm-trees on the one side and on the other side, on the sides of the porch; there were also the brackets of the house, and the thick beams.,the jambs, and the narrow windows, and the galleries, that they three had round about, over against the jambs there was a veneering of wood round about, and from the ground up to the windows; and the windows were covered;,And the breadth of the entrance was ten cubits; and the sides of the entrance were five cubits on the one side, and five cubits on the other side; and he measured the length thereof, forty cubits, and the breadth, twenty cubits.,I saw also that the house had a raised basement round about; the foundations of the side-chambers were a full reed of six cubits to the joining.,to the space above the door, even unto the inner house, and without, and on all the wall round about within and without, by measure.,And he brought me to athe temple, and measured the posts, six cubits broad on the one side, and six cubits broad on the other side, which was the breadth of the tent.,also the breadth of the face of the house and of the separate place toward the east, a hundred cubits.,And the doors had two leaves [apiece], two turning leaves; two leaves for the one door, and two leaves for the other.,And the building that was before the separate place at the side toward the west was seventy cubits broad; and the wall of the building was five cubits thick round about, and the length thereof ninety cubits.,And the doors of the side-chambers were toward the place that was left, one door toward the north, and another door toward the south; and the breadth of the place that was left was five cubits round about.,And the side-chambers were one over another, three and thirty times; and there were cornices in the wall which belonged to the house for the side-chambers round about, that they might have hold therein, and not have hold in the wall of the house.,And between the chambers was a breadth of twenty cubits round about the house on every side.

13. Hebrew Bible, Ecclesiastes, 12.12 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •variant readings Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 213

12.12. וְיֹתֵר מֵהֵמָּה בְּנִי הִזָּהֵר עֲשׂוֹת סְפָרִים הַרְבֵּה אֵין קֵץ וְלַהַג הַרְבֵּה יְגִעַת בָּשָׂר׃

12.12. And furthermore, my son, be admonished: of making many books there is no end; and much study is a weariness of the flesh.

14. Xenophon, On Household Management, 18.4 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •variant readings Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 125

15. Hebrew Bible, Ezra, 8.27 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •variant readings Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 130

16. Septuagint, Ecclesiasticus (Siracides), 5.11, 25.3 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •variant readings Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 206

25.3. You have gathered nothing in your youth;how then can you find anything in your old age?

17. Hebrew Bible, Daniel, 7.14, 7.18, 7.21, 7.27, 11.38 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •reading, variant •variant readings Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 136, 137; Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 130

7.14. וְלֵהּ יְהִיב שָׁלְטָן וִיקָר וּמַלְכוּ וְכֹל עַמְמַיָּא אֻמַיָּא וְלִשָּׁנַיָּא לֵהּ יִפְלְחוּן שָׁלְטָנֵהּ שָׁלְטָן עָלַם דִּי־לָא יֶעְדֵּה וּמַלְכוּתֵהּ דִּי־לָא תִתְחַבַּל׃ 7.18. וִיקַבְּלוּן מַלְכוּתָא קַדִּישֵׁי עֶלְיוֹנִין וְיַחְסְנוּן מַלְכוּתָא עַד־עָלְמָא וְעַד עָלַם עָלְמַיָּא׃ 7.21. חָזֵה הֲוֵית וְקַרְנָא דִכֵּן עָבְדָה קְרָב עִם־קַדִּישִׁין וְיָכְלָה לְהוֹן׃ 7.27. וּמַלְכוּתָה וְשָׁלְטָנָא וּרְבוּתָא דִּי מַלְכְוָת תְּחוֹת כָּל־שְׁמַיָּא יְהִיבַת לְעַם קַדִּישֵׁי עֶלְיוֹנִין מַלְכוּתֵהּ מַלְכוּת עָלַם וְכֹל שָׁלְטָנַיָּא לֵהּ יִפְלְחוּן וְיִשְׁתַּמְּעוּן׃ 11.38. וְלֶאֱלֹהַּ מָעֻזִּים עַל־כַּנּוֹ יְכַבֵּד וְלֶאֱלוֹהַּ אֲשֶׁר לֹא־יְדָעֻהוּ אֲבֹתָיו יְכַבֵּד בְּזָהָב וּבְכֶסֶף וּבְאֶבֶן יְקָרָה וּבַחֲמֻדוֹת׃

7.14. And there was given him dominion, And glory, and a kingdom, That all the peoples, nations, and languages Should serve him; His dominion is an everlasting dominion, which shall not pass away, And his kingdom that which shall not be destroyed. 7.18. But the saints of the Most High shall receive the kingdom, and possess the kingdom for ever, even for ever and ever.’ 7.21. I beheld, and the same horn made war with the saints, and prevailed against them; 7.27. And the kingdom and the dominion, and the greatness of the kingdoms under the whole heaven, shall be given to the people of the saints of the Most High; their kingdom is an everlasting kingdom, and all dominions shall serve and obey them.’ 11.38. But in his place shall he honour the god of strongholds; and a god whom his fathers knew not shall he honour with gold, and silver, and with precious stones, and costly things. . 3. They spoke and said to Nebuchadnezzar the king: ‘O king, live for ever!,Then was Nebuchadnezzar filled with fury, and the form of his visage was changed, against Shadrach, Meshach, and Abed-nego; he spoke, and commanded that they should heat the furnace seven times more than it was wont to be heated.,Then Nebuchadnezzar the king sent to gather together the satraps, the prefects, and the governors, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up.,How great are His signs! And how mighty are His wonders! His kingdom is an everlasting kingdom, And His dominion is from generation to generation.,‘Nebuchadnezzar the king, unto all peoples, nations, and languages, that dwell in all the earth; peace be multiplied unto you.,And these three men, Shadrach, Meshach, and Abed-nego, fell down bound into the midst of the burning fiery furnace.,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;,It hath seemed good unto me to declare the signs and wonders that God Most High hath wrought toward me.,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.,Then Nebuchadnezzar the king was alarmed, and rose up in haste; he spoke and said unto his ministers: ‘Did not we cast three men bound into the midst of the fire?’ They answered and said unto the king: ‘True, O king.’,Wherefore at that time certain Chaldeans came near, and brought accusation against the Jews.,Now if ye be ready that at what time ye hear the sound of the horn, pipe, harp, trigon, psaltery, and bagpipe, and all kinds of music, ye fall down and worship the image which I have made, well; but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is the god that shall deliver you out of my hands?’,Then the king promoted Shadrach, Meshach, and Abed-nego, in the province of Babylon.,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;,Therefore because the king’s commandment was peremptory, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abed-nego.,and whoso falleth not down and worshippeth shall be cast into the midst of a burning fiery furnace.,Shadrach, Meshach, and Abed-nego, answered and said to the king: ‘O Nebuchadnezzar, we have no need to answer thee in this matter.,And the herald cried aloud: ‘To you it is commanded, O peoples, nations, and languages,,Then Nebuchadnezzar came near to the mouth of the burning fiery furnace; he spoke and said: ‘Shadrach, Meshach, and Abed-nego, ye servants of God Most High, come forth, and come hither.’ Then Shadrach, Meshach, and Abed-nego, came forth out of the midst of the fire.,He answered and said: ‘Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the appearance of the fourth is like a son of the gods.’,Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, Meshach, and Abed-nego. Then were these men brought before the king.,If our God whom we serve is able to deliver us, He will deliver us from the burning fiery furnace, and out of thy hand, O king.,Therefore I make a decree, that every people, nation, and language, which speak any thing amiss against the God of Shadrach, Meshach, and Abed-nego, shall be cut in pieces, and their houses shall be made a dunghill; because there is no other god that is able to deliver after this sort.’,Nebuchadnezzar spoke and said: ‘Blessed be the God of Shadrach, Meshach, and Abed-nego, who hath sent His angel, and delivered His servants that trusted in Him, and have changed the king’s word, and have yielded their bodies, that they might not serve nor worship any god, except their own God.,Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits; he set it up in the plain of Dura, in the province of Babylon.,And he commanded certain mighty men that were in his army to bind Shadrach, Meshach, and Abed-nego, and to cast them into the burning fiery furnace.,and whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace.’,There are certain Jews whom thou hast appointed over the affairs of the province of Babylon, Shadrach, Meshach, and Abed-nego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up.’,Then these men were bound in their cloaks, their tunics, and their robes, and their other garments, and were cast into the midst of the burning fiery furnace.,Then the satraps, the prefects, and the governors, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, were gathered together unto the dedication of the image that Nebuchadnezzar the king had set up; and they stood before the image that Nebuchadnezzar had set up.,Nebuchadnezzar spoke and said unto them: ‘Is it true, O Shadrach, Meshach, and Abed-nego, that ye serve not my gods, nor worship the golden image which I have set up?,But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up.’,And the satraps, the prefects, and the governors, and the king’s ministers, being gathered together, saw these men, that the fire had no power upon their bodies, nor was the hair of their head singed, neither were their cloaks changed, nor had the smell of fire passed on them.

18. Philo of Alexandria, On The Confusion of Tongues, 50 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •variant readings Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 130

19. New Testament, Apocalypse, 1.5, 1.6, 1.7, 1.9, 1.13, 1.14, 1.15, 1.16, 1.17, 1.18, 1.19, 1.20, 2.7, 2.11, 2.17, 2.26, 2.27, 2.28, 3.5, 3.12, 3.21, 4, 5, 5.9, 5.10, 5.12, 5.13, 6.17, 7, 7.4, 7.5, 7.6, 7.7, 7.8, 7.9, 7.10, 7.11, 7.12, 7.13, 7.14, 7.15, 7.16, 7.17, 10.1-11.19, 10.11, 11.9, 11.15, 11.16, 11.17, 11.18, 11.19, 12.10, 12.11, 12.12, 13.7, 14.1, 14.2, 14.3, 14.4, 14.5, 14.6, 15.2, 15.3, 15.4, 17.15, 19.1, 19.2, 19.3, 19.4, 19.5, 19.6, 19.7, 19.8, 20, 20.4, 20.5, 20.6, 22.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 137, 146

7.13. Καὶ ἀπεκρίθη εἷς ἐκ τῶν πρεσβυτέρων λέγων μοι Οὗτοι οἱ περιβεβλημένοι τὰς στολὰς τὰς λευκὰς τίνες εἰσὶν καὶ πόθεν ἦλθον;

7.13. One of the elders answered, saying to me, "These who are arrayed in white robes, who are they, and where did they come from?"

20. Mishnah, Zevahim, 14.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •variant readings Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 137

14.4. עַד שֶׁלֹּא הוּקַם הַמִּשְׁכָּן, הָיוּ הַבָּמוֹת מֻתָּרוֹת, וַעֲבוֹדָה בַּבְּכוֹרוֹת. מִשֶּׁהוּקַם הַמִּשְׁכָּן, נֶאֶסְרוּ הַבָּמוֹת, וַעֲבוֹדָה בַּכֹּהֲנִים. קָדְשֵׁי קָדָשִׁים, נֶאֱכָלִים לִפְנִים מִן הַקְּלָעִים. קָדָשִׁים קַלִּים, בְּכָל מַחֲנֵה יִשְׂרָאֵל:

14.4. Before the Tabernacle was set up bamot (local altars) were permitted and the service was performed by the firstborn. After the Tabernacle was set up bamot were forbidden and the service was performed by priests. Most holy sacrifices were [then] eaten within the curtains, and lesser sacrifices [were eaten] anywhere in the camp of the Israelites.

21. Anon., Didache, 3.1-3.10, 4.1-4.14 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 237

22. New Testament, Matthew, 6.9-6.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •reading, variant Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 10

6.9. Οὕτως οὖν προσεύχεσθε ὑμεῖς Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς· Ἁγιασθήτω τὸ ὄνομά σου, 6.10. ἐλθάτω ἡ βασιλεία σου, γενηθήτω τὸ θέλημά σου, ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς· 6.11. Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον· 6.12. καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν· 6.13. καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ.

6.9. Pray like this: 'Our Father in heaven, may your name be kept holy. 6.10. Let your kingdom come. Let your will be done, as in heaven, so on earth. 6.11. Give us today our daily bread. 6.12. Forgive us our debts, as we also forgive our debtors. 6.13. Bring us not into temptation, but deliver us from the evil one. For yours is the kingdom, the power, and the glory forever. Amen.'

23. Ignatius, To The Ephesians, 4.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •reading, variant Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 176

4.2. And do ye, each and all, form yourselves into a chorus, that being harmonious in concord and taking the key note of God ye may in unison sing with one voice through Jesus Christ unto the Father, that He may both hear you and acknowledge you by your good deeds to be members of His Son. It is therefore profitable for you to be in blameless unity, that ye may also be partakers of God always.

24. Josephus Flavius, Against Apion, 1.35 (1st cent. CE - 1st cent. CE) Tagged with subjects: •variant readings Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 137

1.35. Οὐάρου μάλιστα δὲ καὶ ἐν τοῖς καθ' ἡμᾶς χρόνοις, οἱ περιλειπόμενοι τῶν ἱερέων καινὰ πάλιν ἐκ τῶν ἀρχαίων γραμμάτων συνίστανται καὶ δοκιμάζουσι τὰς ὑπολειφθείσας γυναῖκας. οὐ γὰρ ἐπὶ τὰς αἰχμαλώτους γενομένας προσίενται πολλάκις γεγονυιῶν

1.35. those priests that survive them compose new tables of genealogy out of the old records, and examine the circumstances of the women that remain; for still they do not admit of those that have been captives, as suspecting that they had conversation with some foreigners;

25. New Testament, Acts, 8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •reading, variant Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 10

8. , Saul was consenting to his death. A great persecution arose against the assembly which was in Jerusalem in that day. They were all scattered abroad throughout the regions of Judea and Samaria, except for the apostles. , Devout men buried Stephen, and lamented greatly over him. , But Saul ravaged the assembly, entering into every house, and dragged both men and women off to prison. , Therefore those who were scattered abroad went around preaching the word. , Philip went down to the city of Samaria, and proclaimed to them the Christ. , The multitudes listened with one accord to the things that were spoken by Philip, when they heard and saw the signs which he did. , For unclean spirits came out of many of those who had them. They came out, crying with a loud voice. Many who had been paralyzed and lame were healed. , There was great joy in that city. , But there was a certain man, Simon by name, who had used sorcery in the city before, and amazed the people of Samaria, making himself out to be some great one, , to whom they all listened, from the least to the greatest, saying, "This man is that great power of God.", They listened to him, because for a long time he had amazed them with his sorceries. , But when they believed Philip preaching good news concerning the Kingdom of God and the name of Jesus Christ, they were baptized, both men and women. , Simon himself also believed. Being baptized, he continued with Philip. Seeing signs and great miracles done, he was amazed. , Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them, , who, when they had come down, prayed for them, that they might receive the Holy Spirit; , for as yet he had fallen on none of them. They had only been baptized into the name of the Lord Jesus. , Then they laid their hands on them, and they received the Holy Spirit. , Now when Simon saw that the Holy Spirit was given through the laying on of the apostles' hands, he offered them money, , saying, "Give me also this power, that whoever I lay my hands on may receive the Holy Spirit.", But Peter said to him, "May your silver perish with you, because you thought you could obtain the gift of God with money! , You have neither part nor lot in this matter, for your heart isn't right before God. , Repent therefore of this, your wickedness, and ask God if perhaps the thought of your heart may be forgiven you. , For I see that you are in the gall of bitterness and in the bondage of iniquity.", Simon answered, "Pray for me to the Lord, that none of the things which you have spoken come on me.", They therefore, when they had testified and spoken the word of the Lord, returned to Jerusalem, and preached the gospel to many villages of the Samaritans. , 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.", 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. , He was returning and sitting in his chariot, and was reading the prophet Isaiah. , The Spirit said to Philip, "Go near, and join yourself to this chariot.", Philip ran to him, and heard him reading Isaiah the prophet, and said, "Do you understand what you are reading?", He said, "How can I, unless someone explains it to me?" He begged Philip to come up and sit with him. , Now the passage of the Scripture which he was reading was this, "He was led as a sheep to the slaughter. As a lamb before his shearer is silent, So he doesn't open his mouth. , In his humiliation, his judgment was taken away. Who will declare His generations? For his life is taken from the earth.", The eunuch answered Philip, "Please tell who the prophet is talking about: about himself, or about some other?", Philip opened his mouth, and beginning from this Scripture, preached to him Jesus. , As they went on the way, they came to some water, and the eunuch said, "Behold, here is water. What is keeping me from being baptized?", , He commanded the chariot to stand still, and they both went down into the water, both Philip and the eunuch, and he baptized him. , When they came up out of the water, the Spirit of the Lord caught Philip away, and the eunuch didn't see him any more, for he went on his way rejoicing. , But Philip was found at Azotus. Passing through, he preached the gospel to all the cities, until he came to Caesarea.

26. Mishnah, Avot, 5.12 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •variant readings Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 206

5.12. אַרְבַּע מִדּוֹת בַּתַּלְמִידִים. מַהֵר לִשְׁמֹעַ וּמַהֵר לְאַבֵּד, יָצָא שְׂכָרוֹ בְהֶפְסֵדוֹ. קָשֶׁה לִשְׁמֹעַ וְקָשֶׁה לְאַבֵּד, יָצָא הֶפְסֵדוֹ בִשְׂכָרוֹ. מַהֵר לִשְׁמֹעַ וְקָשֶׁה לְאַבֵּד, חָכָם. קָשֶׁה לִשְׁמֹעַ וּמַהֵר לְאַבֵּד, זֶה חֵלֶק רָע:

5.12. There are four types of disciples: Quick to comprehend, and quick to forget: his gain disappears in his loss; Slow to comprehend, and slow to forget: his loss disappears in his gain; Quick to comprehend, and slow to forget: he is a wise man; Slow to comprehend, and quick to forget, this is an evil portion.

27. Ps.-Philo, Biblical Antiquities, 2.204, 2.318, 7.134, 9.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •variant readings Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 127, 130

28. Anon., Leviticus Rabba, 9.9 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •variant readings Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 121

9.9. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי גָּדוֹל הַשָּׁלוֹם, שֶׁכָּל הַבְּרָכוֹת כְּלוּלוֹת בּוֹ, (תהלים כט, יא): ה' עֹז לְעַמּוֹ יִתֵּן ה' יְבָרֵךְ אֶת עַמּוֹ בַשָּׁלוֹם. חִזְקִיָּה אָמַר תַּרְתֵּי, חִזְקִיָּה אָמַר גָּדוֹל שָׁלוֹם שֶׁכָּל הַמִּצְווֹת כְּתִיב בְּהוּ (שמות כג, ד ה): כִּי תִרְאֶה, כִּי תִפְגַע, (דברים כב, ו): כִּי יִקָּרֵא, אִם בָּאת מִצְוָה לְיָדְךָ אַתָּה זָקוּק לַעֲשׂוֹתָהּ וְאִם לָאו אִי אַתָּה זָקוּק לַעֲשׂוֹתָהּ, בְּרַם הָכָא (תהלים לד, טו): בַּקֵּשׁ שָׁלוֹם וְרָדְפֵהוּ, בַּקְשֵׁהוּ לִמְקוֹמְךָ וְרָדְפֵהוּ לְמָקוֹם אַחֵר. חִזְקִיָּה אָמַר חוֹרֵי, גָּדוֹל הַשָּׁלוֹם שֶׁבְּכָל הַמַּסָּעוֹת כְּתִיב (במדבר לג, ה): וַיִּסְעוּ וַיַּחֲנוּ, נוֹסְעִים בְּמַחְלֹקֶת וְחוֹנִים בְּמַחְלֹקֶת, כֵּיוָן שֶׁבָּאוּ כֻלָּם לִפְנֵי הַר סִינַי נַעֲשׂוּ כֻּלָּם חֲנָיָה אַחַת, הֲדָא דִּכְתִיב (שמות יט, ב): וַיִּחַן שָׁם יִשְׂרָאֵל, וַיַּחֲנוּ שָׁם בְּנֵי יִשְׂרָאֵל אֵין כְּתִיב כָּאן אֶלָּא וַיִּחַן שָׁם יִשְׂרָאֵל, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי שָׁעָה שֶׁאֲנִי נוֹתֵן תּוֹרָה לְבָנָי. בַּר קַפָּרָא אָמַר תְּלַת, בַּר קַפָּרָא אָמַר גָּדוֹל שָׁלוֹם שֶׁדִּבְּרוּ הַכְּתוּבִים דִּבְרֵי בַּדָּאוּת בַּתּוֹרָה בִּשְׁבִיל לְהַטִּיל שָׁלוֹם בֵּין אַבְרָהָם לְשָׂרָה, הֲדָא הוּא דִכְתִיב (בראשית יח, יב): אַחֲרֵי בְלֹתִי הָיְתָה לִי עֶדְנָה וַאדֹנִי זָקֵן, אֲבָל לְאַבְרָהָם לֹא אָמַר כֵּן אֶלָּא (בראשית יח, יג): וַאֲנִי זָקַנְתִּי. בַּר קַפָּרָא אָמַר חוֹרֵי, גָּדוֹל שָׁלוֹם שֶׁדִּבְּרוּ הַכְּתוּבִים לָשׁוֹן בָּדוּי בַּנְּבִיאִים בִּשְׁבִיל לְהַטִּיל שָׁלוֹם בֵּין אִישׁ לְאִשְׁתּוֹ, שֶׁנֶּאֱמַר (שופטים יג, ג): הִנֵּה נָא אַתְּ עֲקָרָה וְלֹא יָלַדְתְּ וְהָרִית וְיָלַדְתְּ בֵּן, אֲבָל לְמָנוֹחַ לֹא אָמַר כֵּן אֶלָּא (שופטים יג, יג): מִכֹּל אֲשֶׁר אָמַרְתִּי אֶל הָאִשָּׁה תִּשָּׁמֵר, מִכָּל מָקוֹם סַמָּנִים הִיא צְרִיכָה. בַּר קַפָּרָא אָמַר חוֹרֵי גָּדוֹל שָׁלוֹם, מַה אִם הָעֶלְיוֹנִים שֶׁאֵין לָהֶם לֹא קִנְאָה וְלֹא שִׂנְאָה וְלֹא תַּחְרוּת וְלֹא מַצּוֹת וְרִיבוֹת וְלֹא מַחְלֹקֶת וְלֹא עַיִן רָעָה צְרִיכִין שָׁלוֹם, הֲדָא הוּא דִכְתִיב (איוב כה, ב): עֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו, הַתַּחְתּוֹנִים שֶׁיֵּשׁ בָּהֶם כָּל הַמִּדּוֹת הַלָּלוּ עַל אַחַת כַּמָּה וְכַמָּה. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל גָּדוֹל שָׁלוֹם שֶׁדִּבְּרוּ הַכְּתוּבִים לְשׁוֹן בַּדָּיוּת בַּתּוֹרָה לְהַטִּיל שָׁלוֹם בֵּין יוֹסֵף לְאֶחָיו, הֲדָא הוּא דִכְתִיב (בראשית נ, יז): כֹּה תֹאמְרוּן לְיוֹסֵף אָנָא שָׂא נָא, וְלֹא אַשְׁכְּחָן בְּיַעֲקֹב דְּפַקַד כְּלוּם, אָמַר רַבִּי יוֹסֵי הַגְּלִילִי גָּדוֹל שָׁלוֹם שֶׁאֲפִלּוּ בִּשְׁעַת מִלְחָמָה אֵין פּוֹתְחִין אֶלָּא בְּשָׁלוֹם, הֲדָא הוּא דִכְתִיב (דברים כ, י): כִּי תִקְרַב אֶל עִיר וגו', אָמַר רַבִּי יוּדָן בֶּן רַבִּי יוֹסֵי גָּדוֹל שָׁלוֹם שֶׁשְּׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא נִקְרָא שָׁלוֹם, הֲדָא הוּא דִכְתִיב (שופטים ו, כד): וַיִּקְרָא לוֹ ה' שָׁלוֹם. אָמַר רַבִּי תַּנְחוּם בַּר יוּדָן, מִכָּאן שֶׁאָסוּר לוֹ לְאָדָם לִשְׁאֹל בִּשְׁלוֹם חֲבֵרוֹ בְּמָקוֹם מְטֻנָּף. תָּנֵי רַבִּי יִשְׁמָעֵאל גָּדוֹל שָׁלוֹם שֶׁשֵּׁם הַגָּדוֹל שֶׁנִּכְתַּב בִּקְדֻשָּׁה אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יִמָּחֶה בַּמַּיִם כְּדֵי לְהַטִּיל שָׁלוֹם בֵּין אִישׁ לְאִשְׁתּוֹ. רַבִּי מֵאִיר הֲוָה יָתִיב וְדָרִישׁ בְּלֵילֵי שַׁבַּתָּא הֲוָה תַּמָּן חָדָא אִתְּתָא יַצִּיבָא וְשָׁמְעָה לֵיהּ תָּנְתָא מִדְרָשָׁא, אַמְתִּינַת עַד דִּיחֲסַל מִמִּדְרָשׁ, אָזְלָה לְבֵיתָהּ אַשְׁכְּחָא בּוּצִינָא טָפֵי, אֲמַר לָהּ בַּעְלָהּ אָן הֲוֵית, אָמְרָה לֵיהּ אֲנָא יָתִיבָא וְשָׁמְעָה קָלֵיהּ דָּרוֹשָׁה, אֲמַר לָהּ כֵּן וְכֵן לָא אִעַיַּלְתְּ לְהָכָא עַד דַּאֲזַלְתְּ וְרוֹקַת בְּאַנְפֵּי דָרוֹשָׁה, יְתִיבָא שַׁבַּתָּא קַמַּיְיתָא תִּנְיָנָא וּתְלִיתָא, אֲמָרִין לָהּ מְגֵירָתָא כַּדּוּ אַתּוּן צְהִיבִין, אֲתֵינָן עִמָּךְ לְגַבֵּי דָּרוֹשָׁה, כֵּיוָן דְּחָמֵי יַתְהוֹן רַבִּי מֵאִיר צָפָה בְּרוּחַ הַקֹּדֶשׁ, אֲמַר לְהוֹ אִית מִנְּכוֹן אִתְּתָא דְּחַכִּימָא לְמִלְחַשׁ בְּעֵינָא, אֲמָרִין לָהּ מְגֵירָתָא כַּדּוּ אַתְּ אָזְלַת וְרוֹקַת בְּאַנְפֵּיהּ וְתִשְׁרֵי לְבַעֲלִךְ, כֵּיוָן דְּיָתְבָא קַמֵּי אִידְחִילַת מִינֵיהּ, אֲמָרָה לֵיהּ רַבִּי לֵית אֲנָא חַכִּימָא לְמִילְחַשׁ עֵינָא, אֲמַר לָהּ אֲפִלּוּ הָכֵי רוֹקִי בְּאַנְפִּי שְׁבַע זִמְנִין וַאֲנָא מִינְשִׁים, עָבְדָה הָכִין. אֲמַר לָהּ אִיזִילִי אִמְרִי לְבַעֲלִיךָ אַתְּ אֲמַרְתְּ חָדָא זִימְנָא וַאֲנָא רָקֵית שְׁבַע זִימְנִין. אָמְרוּ לוֹ תַּלְמִידָיו רַבִּי כָּךְ מְבַזִּין אֶת הַתּוֹרָה, לָא הֲוָה לָךְ לְמֵימַר לְחַד מִינָן לְמִלְחַשׁ לָךְ, אֲמַר לְהוֹ לָא דַּיּוֹ לְמֵאִיר לִהְיוֹת שָׁוֶה לְקוֹנוֹ, דְּתָנֵי רַבִּי יִשְׁמָעֵאל גָּדוֹל שָׁלוֹם שֶׁשֵּׁם הַגָּדוֹל שֶׁנִּכְתַּב בִּקְדֻשָּׁה אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יִמָּחֶה עַל הַמַּיִם בִּשְׁבִיל לְהַטִּיל שָׁלוֹם בֵּין אִישׁ לְאִשְׁתּוֹ. אָמַר רַבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא גָּדוֹל שָׁלוֹם שֶׁכְּשֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עוֹלָמוֹ עָשָׂה שָׁלוֹם בֵּין הָעֶלְיוֹנִים לַתַּחְתּוֹנִים, בַּיּוֹם הָרִאשׁוֹן בָּרָא מִן הָעֶלְיוֹנִים וּמִן הַתַּחְתּוֹנִים, הֲדָא הוּא דִכְתִיב (בראשית א, א): בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ, בַּשֵּׁנִי בָּרָא מִן הָעֶלְיוֹנִים, הֲדָא הוּא דִכְתִיב (בראשית א, ו): וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ, בַּשְּׁלִישִׁי בָּרָא מִן הַתַּחְתּוֹנִים, (בראשית א, ט): וַיֹּאמֶר אֱלֹהִים יִקָּווּ הַמַּיִם, בָּרְבִיעִי מִן הָעֶלְיוֹנִים, (בראשית א, יד): יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם, בַּחֲמִישִׁי בָּרָא מִן הַתַּחְתּוֹנִים, (בראשית א, כ): וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם, בַּשִּׁשִּׁי בָּא לִבְראוֹת אָדָם, אָמַר אִם אֲנִי בּוֹרֵא אוֹתוֹ מִן הָעֶלְיוֹנִים הֲרֵי הָעֶלְיוֹנִים רַבִּים מִן הַתַּחְתּוֹנִים בְּרִיאָה אַחַת, אִם אֲנִי בּוֹרֵא אוֹתוֹ מִן הַתַּחְתּוֹנִים הֲרֵי הַתַּחְתּוֹנִים רַבִּים עַל הָעֶלְיוֹנִים בְּרִיאָה אַחַת, מֶה עָשָׂה בְּרָאוֹ מִן הָעֶלְיוֹנִים וּמִן הַתַּחְתּוֹנִים, הֲדָא הוּא דִכְתִיב (בראשית ב, ז): וַיִּיצֶר ה' אֱלֹהִים אֶת הָאָדָם עָפָר מִן הָאֲדָמָה מִן הַתַּחְתּוֹנִים, (בראשית ב, ז): וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים מִן הָעֶלְיוֹנִים, רַבִּי מָנֵי דִּשְׁאַב וְרַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי, גָּדוֹל שָׁלוֹם שֶׁכָּל הַבְּרָכוֹת וְטוֹבוֹת וְנֶחָמוֹת שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מְבִיאָן עַל יִשְׂרָאֵל, חוֹתְמִין בְּשָׁלוֹם, בִּקְרִיאַת שְׁמַע פּוֹרֵס סֻכַּת שָׁלוֹם, בַּתְּפִלָּה עוֹשֶׂה שָׁלוֹם, בְּבִרְכַּת כֹּהֲנִים (במדבר ו, כו): וְיָשֵׂם לְךָ שָׁלוֹם. וְאֵין לִי אֶלָּא בַּבְּרָכוֹת בַּקָּרְבָּנוֹת מִנַיִן, (ויקרא ז, לז): זֹאת הַתּוֹרָה לָעֹלָה לַמִּנְחָה וְלַחַטָּאת וְלָאָשָׁם וְלַמִּלּוּאִים וּלְזֶבַח הַשְּׁלָמִים. אֵין לִי אֶלָּא בַּכְּלָל, בַּפְּרָט מִנַּיִן, (ויקרא ו, ב): זֹאת תּוֹרַת הָעֹלָה, (ויקרא ו, ז): זֹאת תּוֹרַת הַמִּנְחָה, (ויקרא ו, יח): זֹאת תּוֹרַת הַחַטָּאת, (ויקרא ז, א): זֹאת תּוֹרַת הָאָשָׁם, (ויקרא ז, יא): זֹאת תּוֹרַת זֶבַח הַשְּׁלָמִים, וְאֵין לִי אֶלָּא בְּקָרְבְּנוֹת יָחִיד, בְּקָרְבְּנוֹת צִבּוּר מִנַּיִן, תַּלְמוּד לוֹמַר (במדבר כט, לט): אֵלֶּה תַּעֲשׂוּ לַה' בְּמוֹעֲדֵיכֶם, וּמְסַיֵּם בִּשְׁלָמִים. וְאֵין לִי אֶלָּא בָּעוֹלָם הַזֶּה בָּעוֹלָם הַבָּא מִנַּיִן, (ישעיה סו, יב): הִנְנִי נֹטֶה אֵלֶיהָ כְּנָהָר שָׁלוֹם. רַבָּנָן אָמְרוּ גָּדוֹל שָׁלוֹם שֶׁכְּשֶׁמֶּלֶךְ הַמָּשִׁיחַ בָּא אֵינוֹ פּוֹתֵחַ אֶלָּא בְּשָׁלוֹם, שֶׁנֶּאֱמַר (ישעיה נב, ז): מַה נָּאווּ עַל הֶהָרִים רַגְלֵי מְבַשֵּׂר מַשְׁמִיעַ שָׁלוֹם.

9.9. "Said Rabbi Shimon Bar Yochai: Peace is so great that all blessings are included in it (Ps. 29:11) “Hashem will give strength to His people, Hashem will bless His people with peace”. Hizkiah said two things. Hizkiah said: Peace is so great that all mitzvot are written [in the conditional form] (Exodus 23:4-5) “If you see” “If you encounter” (Deut. 22:6) “If you happen by” – if a mitzvah came to your hand, you are bound to do it. However, here (Ps. 34:15) “Seek peace and pursue it.” Seek – [this word applies] in your own place; pursue – [this word applies] in any other place. Hizkiah said gave another explanation: Peace is so great that about every travelling of the children of Israel it is written ‘and they travelled’ ‘and they encamped’ they travelled disputing [with each other] and encamped disputing. But when they arrived at Mount Sinai they did one single encampment, as it is written ‘and Israel encamped [verb in singular] there’ – it is not written ‘they encamped there’, rather, it is written ‘he encamped there.’ At the moment the Holy One of Blessing said ‘this is the moment I will give Torah to the children of Israel’",

29. Gellius, Attic Nights, 1.7.1, 9.14.6-9.14.7, 12.10.6, 13.21.16 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •variant readings, in ciceronian manuscripts Found in books: Bua, Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD (2019) 62

30. Anon., Targum Onqelos, ex. 24.11, ex. 24.5 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 137

31. Palestinian Talmud, Sukkah, 3.5 (53d) (2nd cent. CE - 5th cent. CE) Tagged with subjects: •variant readings Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 177

32. Palestinian Talmud, Shabbat, 6.1 (7d), 1.4 (3c) (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Bar Asher Siegal, Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud (2018) 106

33. Palestinian Talmud, Sanhedrin, 3.1 (42c), 2.4 (20c), 10.1 (28a) 190 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Bar Asher Siegal, Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud (2018) 106

34. Anon., Genesis Rabba, 63.3, 91.2, 98.6 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •variant readings Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 122, 127, 129

35. Irenaeus, Refutation of All Heresies, 3.21.1-3.21.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •variant readings Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 165

36. Anon., Sifre Numbers, 42 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •variant readings Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 121

42. " (Bamidbar 6:26) \"The L-rd lift His countece unto you\": when you stand in prayer), as it is written (in respect to the prayers of Abraham, Bereshit 19:21): \"Behold, I have lifted your countece.\" Now does this not follow a fortiori, viz.: If I have lifted the countece for Lot for the sake of Abraham, My beloved, shall I not do so for you, and for the sake of your fathers!", , " One verse states (Ibid. 3) \"Is there any number to His angelic hosts?\" and another (Daniel 7:10) \"A thousand thousands were serving Him, and myriad myriads were standing before Him.\" How are these two verses to be reconciled? Before they were exiled from their land — \"Is there any number to His angelic hosts?\" After they were exiled from their land — \"A thousand thousands were serving Him.\" As it were, the celestial retinue was diminished. Rebbi says in the name of Abba b. Yossi: One verse states: \"Is there any number to His angelic hosts?\" and another, \"A thousand thousands were serving Him.\" How are these two verses to be reconciled? \"A thousand thousands were serving Him\" — this is one host. And how many hosts are there? — \"Is there any number to His angelic hosts?\" One verse states (Psalms 147:4) \"He counts the number of the stars, (which implies that He calls each by name), and another (Isaiah 40:26) \"Raise your eyes on high and see who created these. He brings forth their legions by number; he calls to all of them by name,\" (which implies that He calls all of them as one). (How is this to be understood?) When the Holy One Blessed be He calls, all answer, something impossible for flesh and blood, to call two names at the same time. Similarly, (Shemot 20:1) \"And G-d spoke all of these things (in one utterance) saying, etc.\", and (Psalms 62:12) \"One thing has G-d spoken; these two have I heard,\" and (Jeremiah 23:29) \"Is My word not like fire, says the L-rd, and like a hammer shattering rock?\" Rebbi says in the name of Abba Yossi b. Dostai: One verse states \"He brings forth their legions by number, etc.\", and another \"He counts the number of the stars.\" How are these two verses to be reconciled? We are hereby taught there is no changing of the (essential) name there. The name that it is called by now is not the name that it will be called by later, (but its \"name\" is simply a function of its embassy.) And thus is it written (Judges 12:18) \"And the angel of the L-rd said to him: Why do you ask my name? It is hidden.\" I do not know what \"name\" I will be converted to (in the future). One verse states (II Samuel 24:24) \"And David bought the threshing floor and the cattle for fifty silver shekels,\" and another (I Chronicles 21:25) \"And David gave Arnon for the place gold shekels weighing six hundred.\" How are these two verses to be reconciled? For the place of the threshing floor, six hundred; for the place of the altar, fifty. Rebbi says, in the name of Abba Yossi b. Dostai: One verse states \"And David bought the threshing floor, etc.\" and another verse states \"And David gave Arnon for the place gold shekels weighing six hundred.\" How are these two verses to be reconciled? There were twelve tribes, and he took from each fifty shekels, six hundred shekels in all. R. Elazar says \"And David bought the threshing floor,\" as explained elsewhere. Where? \"And David gave Arnon for the place, etc.\" But the cattle for the burnt-offering and the threshing sledges and the cattle gear for the wood for fifty shekalim. One verse states (I Kings 5:6) \"And Solomon had forty thousand stables of horses for his chariots,\" and another, (II Chronicles 9:28) \"four thousand stables of horses.\" How are these two verses to be reconciled? Four thousand stables for forty thousand (horses). One verse states (Ibid. 4:5) \"Its capacity was three thousand bath measures,\" and another (I Kings 7:26) \"Its capacity was two thousand bath measures.\" How are these two verses to be reconciled? Two thousand in wet measure, which are three thousand in dry measure — whence the sages ruled: Forty sa'ah in wet measure is equal to two kor in dry measure.", , " One verse states \"The L-rd lift His countece unto you,\" and another, (Devarim 10:17) \"who does not lift the countece\" (i.e., who does not forgive) and who does not take a bribe.\" How are these two verses to be reconciled? When Israel do the L-rd's will — \"The L-rd lift His countece unto you\"; when they do not do the L-rd's will — \"who does not lift the countece.\" Variantly: Before the decree has been sealed — \"The L-rd lift His countece unto you\"; after the decree has been sealed — \"who does not lift the countece.\" One verse states (Psalms 65:3) \"O, heeder of prayer, to You does all flesh come,\" and another, (Eichah 3:44) \"You have covered Yourself with a cloud against the passing of prayer.\" How are these two verses to be reconciled? Before the decree has been sealed — \"heeder of prayer\"; after the decree has been sealed — \"You have covered Yourself with a cloud.\" One verse states (Psalms 145:18) \"Close is the L-rd to all who call upon Him, to all who call upon Him in truth,\" and another, (Ibid. 10:1) \"Why, O L-rd, do You stand afar?\" How are these two verses to be reconciled? Before the decree has been sealed\" — \"Close is the L-rd to all who call upon Him\"; after the decree has been sealed, He is \"afar.\" One verse states (Eichah 3:28) \"From the mouth of the Most High there shall not issue forth the evils and the good,\" and another, (Daniel 9:14) \"and the L-rd was anxious for the evil (to materialize).\" How are these two verses to be reconciled? Before the decree has been sealed — \"From the mouth of the Most High there shall not issue forth the evils and the good\"; after the decree has been sealed — \"and the L-rd was anxious for the evil.\" One verse states (Jeremiah 4:14) \"Wash your heart of evil, O Jerusalem, so that you be saved,\" and another, (Ibid. 2:22) \"Though you wash yourself with niter and add borax, your sin is an (indelible) stain before Me.\" How are these two verses to be reconciled? Before the decree has been sealed — \"Wash your heart of evil, O Jerusalem\"; after the decree has been sealed — \"Though you wash yourself with niter and add borax, your sin is an (indelible) stain before Me.\" One verse states (Ibid. 3:22) \"Return, you wayward sons,\" and another, (Ibid. 8:4) \"If they (wish to) return, He will not return\" (to accept them.) How are these two verses to be reconciled? Before the decree has been sealed — \"Return, you wayward sons\"; after the decree has been sealed — \"If they return, He will not return.\" One verse states (Isaiah 55:6) \"Seek the L-rd when He is found,\" and another, (Ezekiel 20:3) \"As I live (says the L-rd), will I be sought out for you?\" How are these two verses to be reconciled? Before the decree has been sealed — \"Seek the L-rd when He is found\"; after the decree has been sealed — \"Will I be sought out for you?\" One verse states (Ibid. 18:32) \"For I do not desire the death of the dead one,\" and another (I Samuel 2:25) \"… for the L-rd desired to kill them.\" How are these two verses to be reconciled? Before the decree has been sealed — \"For I do not desire the death of the dead one\"; after the decree has been sealed — \"for the L-rd desired to kill them.\" Variantly: One verse states \"The L-rd lift His countece unto you,\" and another (Devarim 40:17) \"who does not lift the countece.\" How are these two verses to be reconciled? \"The L-rd lift His countece\" — in this world; \"who does not lift the countece\" — in the world to come. Variantly: \"The L-rd lift His countece\" — (Let Him) remove His anger from you. \"and grant you peace\": peace in your coming in and peace in your going out and peace with all men. R. Chanina, the adjutant high-priest says: \"and grant you peace\" — in your house. R. Nathan says: This is the peace of the Davidic kingdom, of which it is written (Isaiah 9:6) (the king) \"who increases the goverce (of the L-rd), and his peace will be endless. Upon the throne of David and upon his kingdom\" (shall this peace be). Variantly: This is the peace of Torah, of which it is written (Psalms 29:11) \"The L-rd gives strength (Torah) to His people; the L-rd blesses His people with peace.\" Great is peace, the Holy One Blessed be He deviating from the truth for its sake in the instance of Sarah, who said \"I am old\" (see Bereshit 18:12-13). Great is peace, the angel deviating from the truth for its sake in the instance of Manoach for its sake (viz. Judges 13). Great is peace, the Name written in holiness being erased by the bitter waters (of the sotah) to make peace between a man and his wife. R. Elazar says: Great is peace, the prophets having exhorted all men for its sake. R. Shimon b Chalafta says: Great is peace, it being the only vessel which contains all of the blessings, it being written \"The L-rd gives strength to His people; the L-rd blesses His people with peace.\" R. Elazar Hakappar says: Great is peace, all of the blessings being sealed with peace, viz.: \"The L-rd bless you and keep you. The L-rd cause His countece to shine upon you and be gracious unto you. The L-rd lift His countece unto you and grant you peace.\" R. Elazar the son of R. Elazar Hakappar says: Great is peace, for even if the idolators live in peace, the Holy One, as it were, does not \"touch\" them, as it is written (Hoshea 4:17) \"Ephraim (Yisrael) has bound himself (in friendship to serve) idols — Let him be.\" But when they were divided amongst themselves, what is written of them? (Ibid. 10:2) \"Their hearts are divided — Now they will be laid waste!\" How great is peace! — How abhorrent is contention! Great is peace, for even in time of war, peace is needed, viz. (Devarim 20:10) \"If you draw near a city to do battle with it, then you shall call out to it for peace,\" (Ibid. 2:26) \"And I sent messengers from the desert of Kedemoth to Sichon, king of Moav, (with) words of peace,\" (Judges 11:12) \"And Yiftach sent messengers …\" What did he (the king of Ammon) say? (13) \"And now, return them (the lands you took from us) in peace.\" Great is peace, for even the dead need peace, as it is written (Bereshit 15:13) \"And you will come to your fathers in peace,\" and (Jeremiah 34:5) \"In peace will you die, and as the burnings of your fathers, etc.\" Great is peace, which is given to the penitent, as it is written (Isaiah 57:19) \"(I will) create (for him [the penitent a new]) expression of the lips:\" Shalom Shalom! (And both will be alike, both) the far (i.e., one who had served the L-rd from his youth) and the near (i.e., one who had sinned and had just repented), etc.\" Great is peace, which was given in the portion of the righteous, as it is written (Ibid. 2) \"Let him (the righteous one) come in peace (to the grave). Let them (the men of lovingkindness) rest (peacefully) where they lie.\" Great is peace, which was not given in the portion of the wicked, viz. (Ibid. 21) \"There is no peace, says the L-rd, for the wicked.\" Great is peace, which was given to the lovers of Torah, viz. (Psalms 119:165) \"Peace in abundance for the lovers of Your Torah.\" Great is peace, which was given to the humble, viz. (Ibid. 37:11) \"and the humble will inherit the land and rejoice in an abundance of peace.\" Great is peace, which was given to the learners of Torah, viz. (Isaiah 59:13) \"And all your children will be (as if) taught by the L-rd, and (there will be) an abundance of peace (among) your children.\" Great is peace, which is given to the doers of righteousness, viz. (Ibid. 32:7) \"And the reward of righteousness will be peace.\" Great is peace, for the name of the Holy One Blessed be He is \"Peace,\" viz. (Judges 6:24) \"and he called it (the altar) 'the L-rd is Peace.'\" R. Chanina, the adjutant high-priest says: Great is peace, which is over and against the entire creation, as it is written \"who makes peace … and creates all\" (viz. Isaiah 45:7). Great is peace, which is needed (even) by the celestial creations, viz. (Job 25:22) \"Goverce and fear is with Him: He makes peace in His heights.\" Now does this not follow a fortiori, viz.: If in a place where there is no enmity, or rivalry, or hatred, or hostility, peace is needed — how much more so, in a place where all of these obtain!", , " (to be understood as following \"how much more so, etc.\" [before the preceding paragraph]:) And thus is it written (Isaiah 23:4) \"Be ashamed, O Tziddon, for the sea has spoken, the fortress of the sea, saying: I have not labored, and I have not borne, and I have not raised youths or reared maidens.\" The sea hereby says: I, who do not fear — \"perhaps I will not labor, perhaps I will not bear sons and daughters, perhaps I will bury sons and daughters\" — What shall I say? \"Will you not fear Me, says the L-rd. Will you not tremble before Me, who have set sand as a bound to the sea, an eternal law, not to be broken\" — Now if I (the sea), with whom all of these trepidations do not obtain, do the will of my Master (and do not venture to break my bounds), how much more so you — \"Be ashamed, O Tziddon!\"",

37. Anon., Sifre Deuteronomy, 356, 160 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 137

160. (Devarim 17:18) "And it shall be when he shall sit on the throne of his kingdom": If he does all that is written in this regard, he is worthy of sitting on the throne of his kingdom.,"that he shall write

38. Anon., Mekhilta Derabbi Yishmael, bo 14 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •variant readings Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 122, 127

39. Anon., Mekhilta Derabbi Shimeon Ben Yohai, 12.40 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •variant readings Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 127

40. Nag Hammadi, The Gospel of Truth, 1.7 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •septuagint, variant readings in Found in books: Bar Asher Siegal, Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud (2018) 29

41. Babylonian Talmud, Megillah, 9b, 9a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 122

9a. כאן בגופן שלנו כאן בגופן שלהן,אמר ליה אביי במאי אוקימתא לההיא בגופן שלהן מאי איריא מקרא שכתבו תרגום ותרגום שכתבו מקרא אפילו מקרא שכתבו מקרא ותרגום שכתבו תרגום נמי דהא קתני עד שיכתבנו אשורית על הספר בדיו,אלא לא קשיא הא רבנן הא רשב"ג,אי רשב"ג הא איכא יונית אלא לא קשיא כאן בספרים כאן בתפלין ומזוזות,תפלין ומזוזות מ"ט משום דכתיב בהו (דברים ו, ו) והיו בהוייתן יהו מאי תרגום שכתבו מקרא איכא בשלמא תורה איכא (בראשית לא, מז) יגר שהדותא אלא הכא מאי תרגום איכא,אלא לא קשיא כאן במגילה כאן בספרים מגילה מ"ט דכתיב בה ככתבם וכלשונם מאי תרגום שכתבו מקרא איכא,אמר רב פפא (אסתר א, כ) ונשמע פתגם המלך רב נחמן בר יצחק אמר (אסתר א, כ) וכל הנשים יתנו יקר לבעליהן,רב אשי אמר כי תניא ההיא בשאר ספרים ורבי יהודה היא דתניא תפלין ומזוזות אין נכתבין אלא אשורית ורבותינו התירו יונית,והכתיב והיו אלא אימא ספרים נכתבים בכל לשון ורבותינו התירו יונית התירו מכלל דתנא קמא אסר,אלא אימא רבותינו לא התירו שיכתבו אלא יונית ותניא א"ר יהודה אף כשהתירו רבותינו יונית לא התירו אלא בספר תורה,ומשום מעשה דתלמי המלך דתניא מעשה בתלמי המלך שכינס שבעים ושנים זקנים והכניסן בשבעים ושנים בתים ולא גילה להם על מה כינסן ונכנס אצל כל אחד ואחד ואמר להם כתבו לי תורת משה רבכם נתן הקב"ה בלב כל אחד ואחד עצה והסכימו כולן לדעת אחת,וכתבו לו אלהים ברא בראשית (בראשית א, א) אעשה אדם בצלם ובדמות (בראשית א, כו),ויכל ביום הששי וישבות ביום השביעי (בראשית ב, ב) זכר ונקבה בראו (בראשית ה, ב) ולא כתבו בראם,הבה ארדה ואבלה שם שפתם (בראשית יא, ז) ותצחק שרה בקרוביה (בראשית יח, יב),כי באפם הרגו שור וברצונם עקרו אבוס (בראשית מט, ו) ויקח משה את אשתו ואת בניו וירכיבם על נושא בני אדם (שמות ד, כ),ומושב בני ישראל אשר ישבו במצרים ובשאר ארצות ארבע מאות שנה (שמות יב, מ) וישלח את זאטוטי בני ישראל (שמות כד, ה) ואל זאטוטי בני ישראל לא שלח ידו (שמות כד, יא)

9a. Here, the mishna is referring to Torah scrolls written in another language in our script, i.e., in Hebrew letters. There, the baraita is referring to Torah scrolls written in another language in their script, in the letters of another alphabet.,Abaye said to Rava: How did you establish that baraita, i.e., that it is referring to Torah scrolls written in another language in their script? If it is so, why did the baraita specifically teach that the legal status of a Hebrew verse in the Bible that one wrote in Aramaic translation, or a verse written in Aramaic translation that one wrote in the Hebrew of the Bible, is not that of sacred writings? The legal status of even a Hebrew verse in the Bible that one wrote in the Hebrew of the Bible and a verse written in Aramaic translation that one wrote in Aramaic translation are also not that of sacred writings, as it is taught at the end of the baraita: A Torah scroll renders the hands impure only if one writes it in Ashurit script, on a parchment scroll, and in ink.,Rather, the matter must be explained differently. This is not difficult. This ruling in the mishna is according to the Rabbis, who permit writing Torah scrolls in any language, and that ruling in the baraita is according to Rabban Shimon ben Gamliel.,The Gemara asks: If the baraita is according to Rabban Shimon ben Gamliel, in addition to Ashurit, isn’t there Greek in which the Torah may also be written? Rather, say this is not difficult. Here, the mishna is referring to Torah scrolls, which may be written in any language; there, the baraita is referring to phylacteries and mezuzot, which may be written only in Hebrew, using Hebrew script.,The Gemara asks: With regard to phylacteries and mezuzot, what is the reason that they must be written in Hebrew? The Gemara explains: It is because it is written with regard to them: “And these words shall be” (Deuteronomy 6:6), indicating that as they are so shall they be, without change. The Gemara raises a difficulty: If the baraita is referring to phylacteries and mezuzot, what Aramaic translation that one wrote in the Hebrew of the Bible is there? Granted, in the Torah there is a verse written in Aramaic translation: “Yegar sahaduta” (Genesis 31:47); however, here, in phylacteries and mezuzot, what verses in Aramaic translation are there that could be written in Hebrew?,Rather, say this is not difficult. Here, the baraita is referring to the Megilla, the Scroll of Esther, which must be written in Hebrew; there, the mishna is referring to Torah scrolls, which may be written in any language. The Gemara asks: What is the reason that the Megilla must be written in Hebrew? It is due to the fact that it is written with regard to the Megilla: “According to their writing, and according to their language” (Esther 8:9), without change. The Gemara asks: But if the baraita is referring to the Megilla, what Aramaic translation that one wrote in the Hebrew of the Bible is there? The entire Megilla is written in Hebrew.,Rav Pappa said that it is written: “And when the king’s decree [pitgam] shall be publicized” (Esther 1:20), and that pitgam is essentially an Aramaic word. Rav Naḥman bar Yitzḥak said that it is written: “And all the wives will give honor [yekar] to their husbands” (Esther 1:20), and yekar is Aramaic for honor.,Rav Ashi suggested a different explanation and said: When that baraita is taught it is taught with regard to the rest of the books of the Bible, other than the Torah. And it is in accordance with the opinion of Rabbi Yehuda, as it is taught in a baraita: Phylacteries and mezuzot are written only in Ashurit; and our Rabbis permitted writing them in Greek as well.,The Gemara asks: How did our Rabbis permit this? Isn’t it written with regard to phylacteries and mezuzot: “And these words shall be” (Deuteronomy 6:6), indicating that their language may not be changed. Rather, say that this is what the baraita is saying: Torah scrolls are written in any language; and our Rabbis permitted writing them in Greek as well. Once again the Gemara asks: Our Rabbis permitted? By inference, apparently the first tanna prohibits writing a Torah scroll in Greek. However, he explicitly permits writing a Torah scroll in any language.,Rather, say in explanation of the baraita: And our Rabbis permitted them to be written only in Greek. And it is taught in another baraita that Rabbi Yehuda said: Even when our Rabbis permitted Greek, they permitted it only in a Torah scroll, and not for other books of the Bible, which must be written only in Hebrew.,The Gemara continues: And this was due to the incident of King Ptolemy, as it is taught in a baraita: There was an incident involving King Ptolemy of Egypt, who assembled seventy-two Elders from the Sages of Israel, and put them into seventy-two separate rooms, and did not reveal to them for what purpose he assembled them, so that they would not coordinate their responses. He entered and approached each and every one, and said to each of them: Write for me a translation of the Torah of Moses your teacher. The Holy One, Blessed be He, placed wisdom in the heart of each and every one, and they all agreed to one common understanding. Not only did they all translate the text correctly, they all introduced the same changes into the translated text.,And they wrote for him: God created in the beginning [bereshit], reversing the order of the words in the first phrase in the Torah that could be misinterpreted as: “Bereshit created God” (Genesis 1:1). They did so to negate those who believe in the preexistence of the world and those who maintain that there are two powers in the world: One is Bereshit, who created the second, God. And they wrote: I shall make man in image and in likeness, rather than: “Let us make man in our image and in our likeness” (Genesis 1:26), as from there too one could mistakenly conclude that there are multiple powers and that God has human form.,Instead of: “And on the seventh day God concluded His work” (Genesis 2:2), which could have been understood as though some of His work was completed on Shabbat itself, they wrote: And on the sixth day He concluded His work, and He rested on the seventh day. They also wrote: Male and female He created him, and they did not write as it is written in the Torah: “Male and female He created them” (Genesis 5:2), to avoid the impression that there is a contradiction between this verse and the verse: “And God created man” (Genesis 1:27), which indicates that God created one person.,Instead of: “Come, let us go down, and there confound their language” (Genesis 11:7), which indicates multiple authorities, they wrote in the singular: Come, let me go down, and there confound their language. In addition, they replaced the verse: “And Sarah laughed within herself [bekirba]” (Genesis 18:12), with: And Sarah laughed among her relatives [bikroveha]. They made this change to distinguish between Sarah’s laughter, which God criticized, and Abraham’s laughter, to which no reaction is recorded. Based on the change, Sarah’s laughter was offensive because she voiced it to others.,They also altered the verse: “For in their anger they slew a man and in their self-will they slaughtered an ox” (Genesis 49:6), to read: For in their anger they slew an ox and in their self-will they uprooted a trough, to avoid the charge that Jacob’s sons were murderers. Instead of: “And Moses took his wife and his sons, and set them upon a donkey” (Exodus 4:20), they wrote: And Moses took his wife and his sons, and set them upon a carrier of people, which could be understood as referring to a horse or a camel rather than the lowly donkey.,Instead of: “And the residence of the children of Israel, who resided in Egypt, was four hundred and thirty years” (Exodus 12:40), which when read literally is imprecise, for they did not dwell in Egypt that long, they wrote: And the residence of the children of Israel, who resided in Egypt and in other lands, was four hundred years. Instead of: “And he sent the youth of the children of Israel, who brought burnt-offerings” (Exodus 24:5), which evokes the question of why young men were sent to perform that service, they wrote: And he sent the elect [za’atutei] of the children of Israel. The same term was substituted again several verses later, rendering the verse: “And upon the nobles of the children of Israel He laid not His hand” (Exodus 24:11), as: And upon the elect of the children of Israel He laid not His hand.

42. Babylonian Talmud, Avodah Zarah, 43a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •variant readings Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 124

43a. הני אין צורת דרקון לא,אלא פשיטא במוצא וכדתנן המוצא כלים ועליהם צורת חמה,רישא וסיפא במוצא ומציעתא בעושה,אמר אביי אין רישא וסיפא במוצא ומציעתא בעושה,רבא אמר כולה במוצא ומציעתא רבי יהודה היא דתניא רבי יהודה מוסיף אף דמות מניקה וסר אפיס מניקה על שם חוה שמניקה כל העולם כולו סר אפיס על שם יוסף שסר ומפיס את כל העולם כולו והוא דנקיט גריוא וקא כייל והיא דנקטא בן וקא מניקה:,תנו רבנן איזהו צורת דרקון פירש רשב"א כל שיש לו ציצין בין פרקיו מחוי רבי אסי בין פרקי צואר אמר ר' חמא ברבי חנינא הלכה כר"ש בן אלעזר,אמר רבה בר בר חנה אמר רבי יהושע בן לוי פעם אחת הייתי מהלך אחר ר' אלעזר הקפר בריבי בדרך ומצא שם טבעת ועליה צורת דרקון ומצא עובד כוכבים קטן ולא אמר לו כלום מצא עובד כוכבים גדול ואמר לו בטלה ולא בטלה סטרו ובטלה,ש"מ תלת ש"מ עובד כוכבים מבטל עבודת כוכבים שלו ושל חבירו וש"מ יודע בטיב של עבודת כוכבים ומשמשיה מבטל ושאינו יודע בטיב עבודת כוכבים ומשמשיה אינו מבטל וש"מ עובד כוכבים מבטל בעל כרחו,מגדף בה רבי חנינא ולית ליה לרבי אלעזר הקפר בריבי הא דתנן המציל מן הארי ומן הדוב ומן הנמר ומן הגייס ומן הנהר ומזוטו של ים ומשלוליתו של נהר והמוצא בסרטיא ופלטיא גדולה ובכל מקום שהרבים מצוין שם הרי אלו שלו מפני שהבעלים מתייאשין מהן,אמר אביי נהי דמינה מייאש מאיסורא מי מייאש מימר אמר אי עובד כוכבים משכח לה מפלח פלח לה אי ישראל משכח לה איידי דדמיה יקרין מזבין לה לעובד כוכבים ופלח לה:,תנן התם דמות צורות לבנות היה לו לר"ג בעלייתו בטבלא בכותל שבהן מראה את ההדיוטות ואומר להן כזה ראיתם או כזה ראיתם,ומי שרי והכתיב (שמות כ, כג) לא תעשון אתי לא תעשון כדמות שמשי המשמשים לפני,אמר אביי לא אסרה תורה אלא שמשין שאפשר לעשות כמותן,כדתניא לא יעשה אדם בית תבנית היכל אכסדרה תבנית אולם חצר תבנית עזרה שולחן תבנית שולחן מנורה תבנית מנורה אבל הוא עושה של ה' ושל ו' ושל ח' ושל ז' לא יעשה אפילו של שאר מיני מתכות,רבי יוסי בר יהודה אומר אף של עץ לא יעשה כדרך שעשו בית חשמונאי,אמרו לו משם ראיה שפודין של ברזל היו וחופין בבעץ העשירו עשאום של כסף חזרו והעשירו עשאום של זהב,ושמשין שאי אפשר לעשות כמותן מי שרי והתניא לא תעשון אתי לא תעשון כדמות שמשי המשמשים לפני במרום,אמר אביי

43a. The Sages interpret this verse as referring to the heavenly constellations, which indicates that it is prohibited to form only these figures, but it is not prohibited to form a figure of a dragon.,Rather, the Gemara concludes, it is obvious that this halakha is referring to a case where one finds a vessel with the figure of a dragon, and this is as we learned in the mishna: In the case of one who finds vessels, and upon them is a figure of the sun, a figure of the moon, or a figure of a dragon, he must take them and cast them into the Dead Sea.,The Gemara asks about the lack of consistency between the clauses of Rav Sheshet’s statement: Can it be that the first clause and the last clause are referring to a case where one finds vessels with the specified figures, and the middle clause is referring to a case where one forms these figures?,Abaye said: Indeed, the first clause and the last clause are referring to cases where one finds vessels with figures, and the middle clause is referring to a case where one forms figures.,Rava said: The entire statement of Rav Sheshet is referring to a case where one finds vessels with these figures, and the middle clause is in accordance with the opinion of Rabbi Yehuda. As it is taught in a baraita that Rabbi Yehuda adds to the list of forbidden figures even a figure of a nursing woman and Sar Apis. The figure of a nursing woman is worshipped as it symbolizes Eve, who nurses the entire world. The figure of Sar Apis is worshipped as it symbolizes Joseph, who ruled over [sar] and appeased [mefis] the entire world by distributing food during the seven years of famine (see Genesis, chapter 41). But the figure of Sar Apis is forbidden only when it is holding a dry measure and measuring with it; and the figure of a nursing woman is forbidden only when she is holding a child and nursing it.,§ The Sages taught: What is a figure of a dragon? Rabbi Shimon ben Elazar explained: It is any figure that has scales between its joints. Rabbi Asi motioned with his hands to depict scales between the joints of the neck. Rabbi Ḥama, son of Rabbi Ḥanina, says: The halakha is in accordance with the opinion of Rabbi Shimon ben Elazar.,Rabba bar bar Ḥana says that Rabbi Yehoshua ben Levi says: Once, I was following Rabbi Elazar HaKappar the Distinguished on the road, and he found a ring there, and there was a figure of a dragon on it. And he then encountered a minor gentile boy, but did not say anything to him. He then encountered an adult gentile, and said to him: Revoke the ring’s idolatrous status. But the gentile did not revoke it. Rabbi Elazar HaKappar then slapped him across his face, whereupon the gentile succumbed and revoked its idolatrous status.,The Gemara comments: Learn from this incident the following three halakhot: Learn from it that a gentile can revoke the idolatrous status of both his object of idol worship and that of another gentile. And learn from the fact that Rabbi Elazar HaKappar waited to find an adult gentile, that only one who is aware of the nature of idol worship and its accessories can revoke the idol’s status, but one who is not aware of the nature of idol worship and its accessories, such as a minor, cannot revoke the idol’s status. And finally, learn from it that a gentile can revoke the status of an idol even against his will.,Rabbi Ḥanina ridiculed this ruling and asked: But why was it necessary to have a gentile actively revoke the idolatrous status of the ring? Doesn’t Rabbi Elazar HaKappar the Distinguished maintain in accordance with that which we learned in a baraita: In the case of one who saves an object from a lion, or from a bear, or from a cheetah, or from a troop of soldiers, or from a river, or from the tide of the sea, or from the flooding of a river, or similarly one who finds an object in a main thoroughfare or in a large plaza, or for that matter, anywhere frequented by the public, in all these cases, the objects belong to him, because the owners despair of recovering them? Therefore, in the case of a lost ring with an idolatrous figure on it, its idolatrous status is automatically revoked, as its owner despairs of recovering it.,Abaye said: Granted, the owner despairs of recovering the object itself, but does he despair of its forbidden [me’issura] idolatrous status? The owner does not assume that the object will never be worshipped again; rather, he says to himself: If a gentile finds it, he will worship it. If a Jew finds it, since it is valuable, he will sell it to a gentile who will then worship it. Therefore, Rabbi Elazar HaKappar had to have the ring’s idolatrous status revoked.,§ We learned in a mishna there (Rosh HaShana 24a): Rabban Gamliel had diagrams of the different figures of moons drawn on a tablet that hung on the wall of his attic, which he would show to the ordinary people [hahedyotot] who came to testify about sighting the new moon but who were unable to adequately describe what they had seen. And he would say to them: Did you see an image like this, or did you see an image like that?,The Gemara asks: And is it permitted to form these figures? But isn’t it written: “You shall not make with Me gods of silver, or gods of gold” (Exodus 20:20), which is interpreted to mean: You shall not make figures of My attendants who serve before Me, i.e., those celestial bodies that were created to serve God, including the sun and the moon.,In answering, Abaye said: The Torah prohibited only the figures of those attendants that one can possibly reproduce something that is truly in their likeness. Since it is impossible to reproduce the sun and the moon, the prohibition does not apply to these entities.,As it is taught in a baraita: A person may not construct a house in the exact image of the Sanctuary, nor a portico in the exact image of the Entrance Hall of the Sanctuary, nor a courtyard corresponding to the Temple courtyard, nor a table corresponding to the Table in the Temple, nor a candelabrum corresponding to the Candelabrum in the Temple. But one may fashion a candelabrum of five or of six or of eight lamps. And one may not fashion a candelabrum of seven lamps even if he constructs it from other kinds of metal rather than gold, as in extenuating circumstances the Candelabrum in the Temple may be fashioned from other metals.,The baraita continues: Rabbi Yosei bar Yehuda says: One may not fashion a candelabrum of wood either, in the manner that the kings of the Hasmonean monarchy fashioned it. When they first purified the Temple they had to fashion the Candelabrum out of wood as no other material was available. Since a wooden candelabrum is fit for the Temple, it is prohibited to fashion one of this kind for oneself.,The Rabbis said to Rabbi Yosei bar Yehuda: Do you seek to cite a proof from there, i.e., from the Hasmonean era, that a candelabrum fashioned of wood is fit for the Temple? During that era the branches of the Candelabrum were fashioned from spits [shappudin] of iron, and they covered them with tin [beva’atz]. Later, when they grew richer and could afford a Candelabrum of higher-quality material, they fashioned the Candelabrum from silver. When they grew even richer, they fashioned the Candelabrum from gold. In any event, Abaye proves from this baraita that the prohibition against forming a figure applies only to items that can be reconstructed in an accurate manner. Since this is not possible in the case of the moon, Rabban Gamliel’s figures were permitted.,The Gemara asks: And is it actually permitted to fashion figures of those attendants of God concerning which it is impossible to reproduce their likeness? But isn’t it taught in a baraita that the verse: “You shall not make with Me gods of silver” (Exodus 20:20), is interpreted to mean: You shall not make figures of My attendants who serve before Me on high? Apparently, this includes the sun and the moon.,Abaye said:

43. Babylonian Talmud, Menachot, 87a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •septuagint, variant readings in Found in books: Bar Asher Siegal, Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud (2018) 72

44. Babylonian Talmud, Shabbat, 17a, 122a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Bar Asher Siegal, Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud (2018) 106

45. Eusebius of Caesarea, Preparation For The Gospel, 9.21.18 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •variant readings Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 127

46. Eusebius of Caesarea, Ecclesiastical History, 5.8.10 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •variant readings Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 165

5.8.10. Concerning the translation of the inspired Scriptures by the Seventy, hear the very words which he writes:God in truth became man, and the Lord himself saved us, giving the sign of the virgin; but not as some say, who now venture to translate the Scripture, 'Behold, a young woman shall conceive and bring forth a son,' as Theodotion of Ephesus and Aquila of Pontus, both of them Jewish proselytes, interpreted; following whom, the Ebionites say that he was begotten by Joseph.

47. Anon., Exodus Rabbah, 14.9 (4th cent. CE - 9th cent. CE) Tagged with subjects: •variant readings Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 129

48. Anon., Pirqei De Rabbi Eliezer, 48 (4th cent. CE - 9th cent. CE) Tagged with subjects: •variant readings Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 127

49. Augustine, The City of God, 15.10-15.14, 18.42 (4th cent. CE - 5th cent. CE) Tagged with subjects: •variant readings Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 70, 71

18.42. One of the Ptolemies, kings of Egypt, desired to know and have these sacred books. For after Alexander of Macedon, who is also styled the Great, had by his most wonderful, but by no means enduring power, subdued the whole of Asia, yea, almost the whole world, partly by force of arms, partly by terror, and, among other kingdoms of the East, had entered and obtained Judea also, on his death his generals did not peaceably divide that most ample kingdom among them for a possession, but rather dissipated it, wasting all things by wars. Then Egypt began to have the Ptolemies as her kings. The first of them, the son of Lagus, carried many captive out of Judea into Egypt. But another Ptolemy, called Philadelphus, who succeeded him, permitted all whom he had brought under the yoke to return free; and more than that, sent kingly gifts to the temple of God, and begged Eleazar, who was the high priest, to give him the Scriptures, which he had heard by report were truly divine, and therefore greatly desired to have in that most noble library he had made. When the high priest had sent them to him in Hebrew, he afterwards demanded interpreters of him, and there were given him seventy-two, out of each of the twelve tribes six men, most learned in both languages, to wit, the Hebrew and Greek and their translation is now by custom called the Septuagint. It is reported, indeed, that there was an agreement in their words so wonderful, stupendous, and plainly divine, that when they had sat at this work, each one apart (for so it pleased Ptolemy to test their fidelity), they differed from each other in no word which had the same meaning and force, or, in the order of the words; but, as if the translators had been one, so what all had translated was one, because in very deed the one Spirit had been in them all. And they received so wonderful a gift of God, in order that the authority of these Scriptures might be commended not as human but divine, as indeed it was, for the benefit of the nations who should at some time believe, as we now see them doing.

50. Augustine, On Christian Doctrine, 2.15.22 (4th cent. CE - 5th cent. CE) Tagged with subjects: •variant readings Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 70

51. Anon., Numbers Rabba, 18.10 (4th cent. CE - 9th cent. CE) Tagged with subjects: •variant readings Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 129

18.10. "10 (Numb. 16:12) Then Moses sent to summon Dathan and Abiram: They also persisted in their wickedness and did not care to answer him (ibid., cont.), “and they said, ‘We will not come up.’” Their [very] mouths tripped up [these] wicked men, for a covet is made with the lips. So they died and went down to the nethermost Sheol, after they had gone down alive to Sheol. (Numb. 16:13) “Is it so small a matter that you have brought us up [from a land flowing with milk and honey to kill us in the desert], that you must also lord it over us”: They said to him, “On what basis do you assume superiority over us? What good have you done with us? You brought us out of the land of Egypt, which was (according to Gen. 13:10) ‘like the garden of the Lord’; but you have not brought us into the land of Canaan. Rather here we are in the desert, where the plague is sent among us; (according to Numb. 16:14) ‘would you put out the eyes of these people….’” (Numb. 16:15) “Now Moses was very angry”: He was very anguished. Why? When a man argues with his companion and reasons with him; when he answers him, he has peace of mind; but if he does not answer him, then this involves anguish. (Numb. 16:15, cont.) “And he said unto the Lord, ‘Pay no attention unto their meal offering’”: Do not accept them in repentance. Scripture should have said, “Pay no attention unto their service\"? What is the meaning of “their meal offering?” This is what Moses said to the Holy One, blessed be He, “Master of the world, I know that these have a share in that meal offering that [Israel offers every day], as stated (Numb. 29:19), ‘in addition to the daily burnt offering, and its meal offering.’ And it is offered from all of Israel. [But] in as much as these have withdrawn from Your children, do not pay attention to their portion. Let the fire leave it alone and not consume it.” (Numb. 16:15, cont.) “I have not taken one donkey from them”: That which I had [a right] to take I did not take. By universal custom, one who works in the sanctuary receives wages from the sanctuary. [In my case, however,] when I went down from Midian to Egypt I had a right to take a donkey from them, since it was on behalf of their needs that I was going down [there]; but I did not take [one]. Similarly also did Samuel the righteous say (in I Sam. 12:3), “Here am I, testify against me before the Lord and before His anointed; whose ox have I taken, or whose donkey have I taken?” When I sacrificed an ox for their offerings to seek mercy for them and likewise for anointing a king over them, it belonged to me, as stated (in I Sam. 16:2), “Take a heifer with you […].” And similarly it says (in I Sam. 9:12), “because the people have a sacrifice today at the high place (

52. Jerome, Commentaria In Jeremiam, 3.17.1 (5th cent. CE - 5th cent. CE) Tagged with subjects: •variant readings Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 75

53. Jerome, Commentary On Ezekiel, 2.5.12-2.5.13 (5th cent. CE - 5th cent. CE) Tagged with subjects: •variant readings Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 75

54. Jerome, Quaestionum Hebraicarum In Genesim (Hebraicarum Quaestionum In Genesim), 2 (5th cent. CE - 5th cent. CE) Tagged with subjects: •variant readings Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 75

55. Anon., Avot Derabbi Nathan A, 24 (6th cent. CE - 8th cent. CE) Tagged with subjects: •variant readings Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 206

56. Anon., Tanhuma, vayehi 10 Tagged with subjects: •variant readings Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 122

57. Anon., Wa-Yeh, vayehi 12 Tagged with subjects: •variant readings Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 122

58. Talmud Yerushalmi, Peah, 1.1 (16a) Tagged with subjects: •variant readings Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 121

59. Anon., Pesikta Rabbati, 5 Tagged with subjects: •septuagint, variant readings in Found in books: Bar Asher Siegal, Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud (2018) 30, 31

60. Anon., To, 4.20, 49.6 Tagged with subjects: •variant readings Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 123, 125

61. Anon., Pesiqta Rabbati, 5 Tagged with subjects: •variant readings Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 144

62. Anon., Soferim, 1.7 Tagged with subjects: •variant readings Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 128

63. Anon., Kallah, 1.17 Tagged with subjects: •variant readings Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 137

64. Ps. Asconius, Commentaries On Speeches of Cicero, 199.3-6st, 22s186.19-t Tagged with subjects: •nan Found in books: Bua, Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD (2019) 160

65. Veltri, Yadayim, 2.11 Tagged with subjects: •variant readings Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 213

66. Anon., Seder Olam, 3 Tagged with subjects: •variant readings Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 127

Tiresias: The Ancient Mediterranean Religions Source Database