| 1. Hebrew Bible, Psalms, 129.1-129.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •septuagint, legend of the composition of, in babylonian rabbinic sources •septuagint, legend of the composition of, in christian sources of the roman east •septuagint, legend of the composition of, in hellenistic jewish sources •septuagint, legend of the composition of, in mesopotamian christian sources Found in books: Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 94 |
2. Hebrew Bible, Numbers, 16.15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •septuagint, legend of the composition of, in babylonian rabbinic sources Found in books: Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 82| 16.15. וַיִּחַר לְמֹשֶׁה מְאֹד וַיֹּאמֶר אֶל־יְהוָה אַל־תֵּפֶן אֶל־מִנְחָתָם לֹא חֲמוֹר אֶחָד מֵהֶם נָשָׂאתִי וְלֹא הֲרֵעֹתִי אֶת־אַחַד מֵהֶם׃ | 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.’ |
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3. Hebrew Bible, Leviticus, 11.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •septuagint, legend of the composition of, in babylonian rabbinic sources Found in books: Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 82| 11.6. וְאֶת־הָאַרְנֶבֶת כִּי־מַעֲלַת גֵּרָה הִוא וּפַרְסָה לֹא הִפְרִיסָה טְמֵאָה הִוא לָכֶם׃ | 11.6. And the hare, because she cheweth the cud but parteth not the hoof, she is unclean unto you |
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4. Hebrew Bible, Genesis, 1.1, 1.26, 2.2, 5.2, 18.12, 49.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •septuagint, legend of the composition of, in babylonian rabbinic sources Found in books: Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 82| 1.1. וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.1. בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃ 1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 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׃ 5.2. וַיִּהְיוּ כָּל־יְמֵי־יֶרֶד שְׁתַּיִם וְשִׁשִּׁים שָׁנָה וּתְשַׁע מֵאוֹת שָׁנָה וַיָּמֹת׃ 5.2. זָכָר וּנְקֵבָה בְּרָאָם וַיְבָרֶךְ אֹתָם וַיִּקְרָא אֶת־שְׁמָם אָדָם בְּיוֹם הִבָּרְאָם׃ 18.12. וַתִּצְחַק שָׂרָה בְּקִרְבָּהּ לֵאמֹר אַחֲרֵי בְלֹתִי הָיְתָה־לִּי עֶדְנָה וַאדֹנִי זָקֵן׃ 49.6. בְּסֹדָם אַל־תָּבֹא נַפְשִׁי בִּקְהָלָם אַל־תֵּחַד כְּבֹדִי כִּי בְאַפָּם הָרְגוּ אִישׁ וּבִרְצֹנָם עִקְּרוּ־שׁוֹר׃ | 1.1. In the beginning God created the heaven and the earth. 1.26. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’ 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. 5.2. male and female created He them, and blessed them, and called their name Adam, in the day when they were created. 18.12. And Sarah laughed within herself, saying: ‘After I am waxed old shall I have pleasure, my lord being old also?’ 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. |
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5. Hebrew Bible, Exodus, 4.20, 12.40, 24.1, 24.5, 24.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 82; Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 63, 135| 24.1. וַיִּרְאוּ אֵת אֱלֹהֵי יִשְׂרָאֵל וְתַחַת רַגְלָיו כְּמַעֲשֵׂה לִבְנַת הַסַּפִּיר וּכְעֶצֶם הַשָּׁמַיִם לָטֹהַר׃ 24.1. וְאֶל־מֹשֶׁה אָמַר עֲלֵה אֶל־יְהוָה אַתָּה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל וְהִשְׁתַּחֲוִיתֶם מֵרָחֹק׃ 24.5. וַיִּשְׁלַח אֶת־נַעֲרֵי בְּנֵי יִשְׂרָאֵל וַיַּעֲלוּ עֹלֹת וַיִּזְבְּחוּ זְבָחִים שְׁלָמִים לַיהוָה פָּרִים׃ 24.11. וְאֶל־אֲצִילֵי בְּנֵי יִשְׂרָאֵל לֹא שָׁלַח יָדוֹ וַיֶּחֱזוּ אֶת־הָאֱלֹהִים וַיֹּאכְלוּ וַיִּשְׁתּוּ׃ | 4.20. And Moses took his wife and his sons, and set them upon an ass, and he returned to the land of Egypt; and Moses took the rod of God in his hand. 12.40. Now the time that the children of Israel dwelt in Egypt was four hundred and thirty years. 24.1. And unto Moses He said: ‘Come up unto the LORD, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off; 24.5. And he sent the young men of the children of Israel, who offered burnt-offerings, and sacrificed peace-offerings of oxen unto the LORD. 24.11. And upon the nobles of the children of Israel He laid not His hand; and they beheld God, and did eat and drink. |
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6. Hebrew Bible, Deuteronomy, 4.19, 14.7, 17.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •septuagint, legend of the composition of, in babylonian rabbinic sources Found in books: Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 82| 4.19. וּפֶן־תִּשָּׂא עֵינֶיךָ הַשָּׁמַיְמָה וְרָאִיתָ אֶת־הַשֶּׁמֶשׁ וְאֶת־הַיָּרֵחַ וְאֶת־הַכּוֹכָבִים כֹּל צְבָא הַשָּׁמַיִם וְנִדַּחְתָּ וְהִשְׁתַּחֲוִיתָ לָהֶם וַעֲבַדְתָּם אֲשֶׁר חָלַק יְהוָה אֱלֹהֶיךָ אֹתָם לְכֹל הָעַמִּים תַּחַת כָּל־הַשָּׁמָיִם׃ 14.7. אַךְ אֶת־זֶה לֹא תֹאכְלוּ מִמַּעֲלֵי הַגֵּרָה וּמִמַּפְרִיסֵי הַפַּרְסָה הַשְּׁסוּעָה אֶת־הַגָּמָל וְאֶת־הָאַרְנֶבֶת וְאֶת־הַשָּׁפָן כִּי־מַעֲלֵה גֵרָה הֵמָּה וּפַרְסָה לֹא הִפְרִיסוּ טְמֵאִים הֵם לָכֶם׃ 17.3. וַיֵּלֶךְ וַיַּעֲבֹד אֱלֹהִים אֲחֵרִים וַיִּשְׁתַּחוּ לָהֶם וְלַשֶּׁמֶשׁ אוֹ לַיָּרֵחַ אוֹ לְכָל־צְבָא הַשָּׁמַיִם אֲשֶׁר לֹא־צִוִּיתִי׃ | 4.19. and lest thou lift up thine eyes unto heaven, and when thou seest the sun and the moon and the stars, even all the host of heaven, thou be drawn away and worship them, and serve them, which the LORD thy God hath allotted unto all the peoples under the whole heaven. 14.7. Nevertheless these ye shall not eat of them that only chew the cud, or of them that only have the hoof cloven: the camel, and the hare, and the rock-badger, because they chew the cud but part not the hoof, they are unclean unto you; 17.3. and hath gone and served other gods, and worshipped them, or the sun, or the moon, or any of the host of heaven, which I have commanded not; |
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7. Hebrew Bible, Isaiah, 7.14 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •septuagint, legend of the Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 43| 7.14. לָכֵן יִתֵּן אֲדֹנָי הוּא לָכֶם אוֹת הִנֵּה הָעַלְמָה הָרָה וְיֹלֶדֶת בֵּן וְקָרָאת שְׁמוֹ עִמָּנוּ אֵל׃ | 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. |
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8. Hebrew Bible, Jeremiah, 29.23 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •septuagint, legend of the Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 54| 29.23. יַעַן אֲשֶׁר עָשׂוּ נְבָלָה בְּיִשְׂרָאֵל וַיְנַאֲפוּ אֶת־נְשֵׁי רֵעֵיהֶם וַיְדַבְּרוּ דָבָר בִּשְׁמִי שֶׁקֶר אֲשֶׁר לוֹא צִוִּיתִם וְאָנֹכִי הוידע [הַיּוֹדֵעַ] וָעֵד נְאֻם־יְהוָה׃ | 29.23. because they have wrought vile deeds in Israel, and have committed adultery with their neighbours’wives, and have spoken words in My name falsely, which I commanded them not; but I am He that knoweth, and am witness, saith the LORD. |
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| 9. Hebrew Bible, Daniel, 14, 13 (2nd cent. BCE - 2nd 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) 52 |
10. Philo of Alexandria, On The Life of Moses, 2.36-2.40 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •septuagint, legend of the composition of, in babylonian rabbinic sources •septuagint, legend of the composition of, in christian sources of the roman east •septuagint, legend of the composition of, in hellenistic jewish sources •septuagint, legend of the composition of, in mesopotamian christian sources Found in books: Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 84, 85, 86, 87, 92 | 2.36. They judged this place to be the most suitable of all the spots in the neighbourhood for them to enjoy quiet and tranquillity in, so that they might associate with the laws alone in their minds; and there they remained, and having taken the sacred scriptures, they lifted up them and their hands also to heaven, entreating of God that they might not fail in their object. And he assented to their prayers, that the greater part, or indeed the universal race of mankind might be benefited, by using these philosophical and entirely beautiful commandments for the correction of their lives. 2.37. Therefore, being settled in a secret place, and nothing even being present with them except the elements of nature, the earth, the water, the air, and the heaven, concerning the creation of which they were going in the first place to explain the sacred account; for the account of the creation of the world is the beginning of the law; they, like men inspired, prophesied, not one saying one thing and another another, but every one of them employed the self-same nouns and verbs, as if some unseen prompter had suggested all their language to them. 2.38. And yet who is there who does not know that every language, and the Greek language above all others, is rich in a variety of words, and that it is possible to vary a sentence and to paraphrase the same idea, so as to set it forth in a great variety of manners, adapting many different forms of expression to it at different times. But this, they say, did not happen at all in the case of this translation of the law, but that, in every case, exactly corresponding Greek words were employed to translate literally the appropriate Chaldaic words, being adapted with exceeding propriety to the matters which were to be explained; 2.39. for just as I suppose the things which are proved in geometry and logic do not admit any variety of explanation, but the proposition which was set forth from the beginning remains unaltered, in like manner I conceive did these men find words precisely and literally corresponding to the things, which words were alone, or in the greatest possible degree, destined to explain with clearness and force the matters which it was desired to reveal. 2.40. And there is a very evident proof of this; for if Chaldaeans were to learn the Greek language, and if Greeks were to learn Chaldaean, and if each were to meet with those scriptures in both languages, namely, the Chaldaic and the translated version, they would admire and reverence them both as sisters, or rather as one and the same both in their facts and in their language; considering these translators not mere interpreters but hierophants and prophets to whom it had been granted it their honest and guileless minds to go along with the most pure spirit of Moses. |
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| 11. Ps.-Philo, Biblical Antiquities, 12.14 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •septuagint, legend of the Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 44 |
| 12. Quintilian, Institutes of Oratory, 10.1.54 (1st cent. CE - 1st cent. CE) Tagged with subjects: •septuagint, legend of the Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 78 |
| 13. Quintilian, Institutio Oratoria, 10.1.54 (1st cent. CE - 1st cent. CE) Tagged with subjects: •septuagint, legend of the Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 78 |
| 14. Tosefta, Shevi It, 4.21 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •septuagint, legend of the Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 141 |
| 15. Tosefta, Sanhedrin, 4.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •septuagint, legend of the Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 80 |
| 16. Irenaeus, Refutation of All Heresies, 3.21.1-3.21.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •septuagint, legend of the •septuagint, legend of the composition of, in babylonian rabbinic sources •septuagint, legend of the composition of, in christian sources of the roman east •septuagint, legend of the composition of, in hellenistic jewish sources •septuagint, legend of the composition of, in mesopotamian christian sources Found in books: Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 86, 87, 92; Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 48, 64 |
| 17. Clement of Alexandria, Miscellanies, 1.22 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •septuagint, legend of the Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 87 |
| 18. Palestinian Talmud, Taanit, 4.2 (68a) (2nd cent. CE - 5th cent. CE) Tagged with subjects: •septuagint, legend of the Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 135 |
| 19. Palestinian Talmud, Shabbat, 1.4 (3c) (2nd cent. CE - 5th cent. CE) Tagged with subjects: •septuagint, legend of the Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 144 |
| 20. Palestinian Talmud, Megillah, 1.8 (71d) (2nd cent. CE - 5th cent. CE) Tagged with subjects: •septuagint, legend of the composition of, in babylonian rabbinic sources •septuagint, legend of the composition of, in christian sources of the roman east Found in books: Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 83 |
| 21. Anon., Sifre Deuteronomy, 356 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •septuagint, legend of the Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 135 |
22. Justin, Dialogue With Trypho, 71, 73, 72 (2nd cent. CE - 2nd 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) 44 | 72. Passages have been removed by the Jews from Esdras and Jeremiah Justin: I shall do as you please. From the statements, then, which Esdras made in reference to the law of the passover, they have taken away the following: 'And Esdras said to the people, This passover is our Saviour and our refuge. And if you have understood, and your heart has taken it in, that we shall humble Him on a standard, and thereafter hope in Him, then this place shall not be forsaken for ever, says the God of hosts. But if you will not believe Him, and will not listen to His declaration, you shall be a laughing-stock to the nations.' And from the sayings of Jeremiah they have cut out the following: 'I [was] like a lamb that is brought to the slaughter: they devised a device against me, saying, Come, let us lay on wood on His bread, and let us blot Him out from the land of the living; and His name shall no more be remembered.' Jeremiah 11:19 And since this passage from the sayings of Jeremiah is still written in some copies [of the Scriptures] in the synagogues of the Jews (for it is only a short time since they were cut out), and since from these words it is demonstrated that the Jews deliberated about the Christ Himself, to crucify and put Him to death, He Himself is both declared to be led as a sheep to the slaughter, as was predicted by Isaiah, and is here represented as a harmless lamb; but being in a difficulty about them, they give themselves over to blasphemy. And again, from the sayings of the same Jeremiah these have been cut out: 'The Lord God remembered His dead people of Israel who lay in the graves; and He descended to preach to them His own salvation.' |
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| 23. Gellius, Attic Nights, 7.17.1-7.17.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •septuagint, legend of the Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 84 |
| 24. Justin, First Apology, 31.1-31.5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •septuagint, legend of the Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 43 |
| 25. Anon., Mekhilta Derabbi Yishmael, pp. 111-12), parashah 14 (ed. lauterbach, pisha, bo (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 83 |
26. Tertullian, Apology, 4.4, 5.5, 18.5, 18.7-18.8, 19.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •septuagint, legend of the Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 50, 51, 84, 87| 4.4. quia debuit non licere. Quodsi, quia non debet, ideo non vultis licere, sine dubio id non debet licere quod male fit, et utique hoc ipso praeiudicatur licere quod bene fit. Si bonum invenero esse quod lex tua prohibuit, nonne ex illo praeiudicio prohibere me non potest quod, si malum esset, iure prohiberet? Si lex tua erravit, puto, ab homine concepta est; neque enim de caelo ruit. 18.8. de sententiae communione suspexit. Adfirmavit haec vobis etiam Aristaeus. Ita in Graecum stilum exaperta monumenta reliquit. Hodie apud Serapeum Ptolemaei bibliothecae cum ipsis Hebraicis litteris exhibentur. Sed et Iudaei palam lectitant. vectigalis libertas; vulgo aditur sabbatis omnibus. Qui audierit, inveniet deum; qui etiam studuerit intellegere, cogetur et credere. | |
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| 27. Tertullian, On The Apparel of Women, 1.3.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •septuagint, legend of the Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 87 |
| 28. Babylonian Talmud, Rosh Hashanah, 15a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •septuagint, legend of the Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 141 |
29. Babylonian Talmud, Sanhedrin, 21b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •septuagint, legend of the Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 80 21b. על הייחוד ועל הפנויה,יחוד דאורייתא הוא דאמר ר' יוחנן משום ר' שמעון בן יהוצדק רמז לייחוד מן התורה מניין שנאמר (דברים יג, ז) כי יסיתך אחיך בן אמך וכי בן אם מסית בן אב אינו מסית אלא לומר לך בן מתייחד עם אמו ואין אחר מתייחד עם כל עריות שבתורה,אלא אימא גזרו על ייחוד דפנויה,(מלכים א א, ה) ואדניה בן חגית מתנשא לאמר אני אמלוך אמר רב יהודה אמר רב מלמד שביקש להולמו ולא הולמתו,(מלכים א א, ה) ויעש לו רכב ופרשים וחמשים איש רצים לפניו מאי רבותא אמר רב יהודה אמר רב כולן נטולי טחול וחקוקי כפות רגלים היו:,| 21b. about seclusion, that a man should not be secluded with women who are forbidden to him, and about a single woman.,The Gemara objects: Seclusion with a woman forbidden by familial ties is prohibited by Torah law, and was not a rabbinic decree issued in the time of David. As Rabbi Yoḥa says in the name of Rabbi Shimon ben Yehotzadak: From where is there an allusion to the halakha that seclusion is forbidden by Torah law? As it is stated: “If your brother, the son of your mother, entices you” (Deuteronomy 13:7). One can ask: But does the son of a mother entice, and does the son of a father not entice? Why mention only the son of a mother? Rather, this verse serves to tell you that only a son may be secluded with his mother. Sons are frequently with their mother, and two half-brothers of one mother consequently have the opportunity to grow close to one another. But another individual may not be secluded with those with whom relations are forbidden by the Torah, including a stepmother. Therefore, half-brothers of one father spend less time together.,Since seclusion, then, is prohibited by Torah law, how did Rav say that it was prohibited by a decree issued in King David’s time? Rather, say that they decreed against seclusion of a man with a single woman, to prevent occurrences like that of Amnon and Tamar.,Apropos Amnon, the Gemara cites traditions about another son of David: “Now Adonijah, son of Haggith, exalted himself, saying: I will be king” (I Kings 1:5). Rav Yehuda says that Rav says: The term “exalted himself” teaches that he sought for the monarchy to fit him, but it did not fit him.,The verse continues: “And he prepared for himself chariots and riders and fifty people to run before him” (I Kings 1:5). The Gemara asks: What is the novelty of these actions, since other wealthy people do the same, even if they are not the sons of kings, with designs on the throne? Rav Yehuda says that Rav says: What was unique was that the runners all had their spleens removed and had the soles of their feet hollowed, removing the flesh of their feet, and these two procedures enhanced their speed.,“shall not accumulate many horses for himself” (Deuteronomy 17:16), but only enough for his chariot in war and in peace. “Neither shall he greatly accumulate silver and gold for himself” (Deuteronomy 17:17), but only enough to provide his soldiers’ sustece [aspanya]. And the king writes himself a Torah scroll for his sake, as stipulated in Deuteronomy 17:18. When he goes out to war, he brings it out with him. When he comes in from war, he brings it in with him. When he sits in judgment, it is with him. When he reclines to eat, it is opposite him, as it is stated: “And it shall be with him and he shall read it all the days of his life” (Deuteronomy 17:19).,The Sages taught in a baraita with regard to the verse: “He shall not accumulate many horses [susim] for himself nor return the people to Egypt for the sake of accumulating horses [sus]” (Deuteronomy 17:16): One might have thought that he shall not have even enough horses for his chariot and riders. Therefore, the verse states: “For himself,” teaching that only if the horses are for himself, for personal pleasure, he shall not accumulate them, but he may accumulate horses for his chariot and riders. How, then, do I realize the meaning of “horses [susim]” in the verse? It is referring to idle horses, which serve no purpose other than glorifying the king. From where is it derived that even if the king has one horse that is idle, that he transgresses “he shall not accumulate”? The verse states: “For the sake of accumulating horses [sus],” with the term for horses written in the singular.,The Gemara asks: But once the verse taught that even one horse that is idle stands to be included in the prohibition of “he shall not accumulate,” why do I need the plural form “horses” in the first clause of the verse? The Gemara responds: Its purpose is to teach that a king would transgress the prohibition an additional time for each and every idle horse.,The Gemara questions this ruling: The specific reason for limiting the prohibition to idle horses is that the Merciful One writes: “He shall not accumulate for himself,” which indicates, consequently, that if the Torah had not written this, I would say that even enough horses for his chariot and riders are not permitted; and this is unreasonable, since the king needs an army. The Gemara responds: No, the term “for himself” is necessary to teach that it is permitted for the king to add a reasonable number of horses beyond the necessary minimum, and it is only strictly personal use that is prohibited.,The mishna teaches: “Neither shall he greatly accumulate silver and gold for himself” (Deuteronomy 17:17), but only enough to provide his soldiers’ sustece. The Sages taught in a baraita: From the command “neither shall he greatly accumulate silver and gold for himself,” one might have thought that he should not have even enough to provide his soldiers’ sustece. To counter this, the verse states: “For himself,” teaching that only if the silver and gold is for himself, for personal pleasure, he shall not accumulate it, but he may accumulate enough silver and gold to provide his soldiers’ sustece.,The Gemara questions this ruling: The specific reason for limiting the prohibition to personal wealth accumulation is that the Merciful One writes: “Neither shall he greatly accumulate silver and gold for himself,” which indicates, consequently, that if the Torah had not written this, I would say that it is not permitted for the king to accumulate even enough silver and gold to provide his soldiers’ sustece; this is unreasonable, since the king needs an army. The Gemara responds: No, the term “for himself” is necessary to teach that the king is permitted to allow for a liberal appropriation to the military budget, so that the army has a comfortable ficial cushion.,The Gemara asks: Now that you have said that the term “for himself” in the verse is stated for the purpose of a derivation for practical halakha, which limits and narrows the verse’s scope, what do you derive from the next phrase in the verse: “He shall not add many wives for himself”? The Gemara answers: That usage of “for himself” serves to exclude ordinary people, to specify that only the king is restricted from having many wives, but a civilian may marry as many women as he wants, provided he can support them ficially.,§ Rav Yehuda raises a contradiction: It is written in one verse: “And Solomon had forty thousand stalls of horses for his chariots” (I Kings 5:6), and it is written in another verse: “And Solomon had four thousand stalls for horses and chariots” (II Chronicles 9:25). How can these texts be reconciled? If there were forty thousand large stables [itztablaot], each and every one of them had in it four thousand stalls, or rows, for horses. And alternatively, if there were four thousand large stables, each and every one had in it forty thousand stalls for horses. Therefore the two verses are reconciled.,Rabbi Yitzḥak raises a contradiction: It is written in one verse: “Silver was not worth anything in the days of Solomon” (II Chronicles 9:20), and it is written in another verse: “And the king made silver in Jerusalem as stones” (I Kings 10:27), i.e., gems. The Gemara responds: It is not difficult: Here, where silver was worthless, this was before Solomon sinfully married Pharaoh’s daughter. There, where the silver was valuable, this was after Solomon married Pharaoh’s daughter.,Rabbi Yitzḥak says: When Solomon married Pharaoh’s daughter, the angel Gabriel descended from Heaven and implanted a pole in the sea. And it gradually raised up a sandbar [sirton] around it, creating new, dry land, and on it the great city of Rome was built. This shows that the beginning of the Jewish people’s downfall to Rome came with Solomon’s marriage to Pharaoh’s daughter.,And Rabbi Yitzḥak says: For what reason were the rationales of Torah commandments not revealed? It was because the rationales of two verses were revealed, and the greatest in the world, King Solomon, failed in those matters. It is written with regard to a king: “He shall not add many wives for himself, that his heart should not turn away” (Deuteronomy 17:17). Solomon said: I will add many, but I will not turn away, as he thought that it is permitted to have many wives if one is otherwise meticulous not to stray. And later, it is written: “For it came to pass, when Solomon was old, that his wives turned away his heart after other gods” (I Kings 11:4).,And it is also written: “Only he shall not accumulate many horses for himself nor return the people to Egypt for the sake of accumulating horses” (Deuteronomy 17:16), and Solomon said: I will accumulate many, but I will not return. And it is written: “And a chariot came up and went out of Egypt for six hundred shekels of silver” (I Kings 10:29), teaching that not only did Solomon violate the Torah, but he also failed in applying the rationale given for its commandments. This demonstrates the wisdom in the Torah’s usual silence as to the rationale for its mitzvot, as individuals will not mistakenly rely on their own wisdom to reason that the mitzvot are inapplicable in some circumstances.,§ The mishna teaches that the king writes a Torah scroll for his sake. The Sages taught in a baraita (Tosefta 4:4): The king fulfills the mitzva provided that he does not beautify himself with the Torah scroll of his ancestors for this purpose, i.e., he must write his own scroll.,Rava says: With regard to the mitzva for every Jew to write himself a Torah scroll, even if a person’s ancestors left him a Torah scroll, it is a mitzva to write a scroll of one’s own, as it is stated: “Now, therefore, write for yourselves this song and teach it to the children of Israel” (Deuteronomy 31:19). Abaye raised an objection to him from a baraita concerning the king’s Torah scroll: And he writes himself a Torah scroll for his sake, so that he does not beautify himself with the Torah scroll of others. Read precisely, this indicates that a king, yes, he is included in the halakha not to have a scroll inherited from his ancestors suffice, but an ordinary person is not.,The Gemara dismisses Abaye’s objection: No, the ruling of that baraita is necessary to teach that the king is commanded to write two Torah scrolls; he writes one scroll as does any Jew, and he writes an additional scroll because he is king. And this is as it is taught in a baraita: The verse states: “That he shall write for himself a second Torah in a scroll, out of that which is before the priests the Levites” (Deuteronomy 17:18). This teaches that he writes for his sake two Torah scrolls, one that goes out and comes in with him at all times, and one that is placed in his treasury.,The baraita continues: With regard to the one that goes out and comes in with him, he makes it very small, like an amulet, and he hangs it on his arm, as it is stated: “I have set the Lord always before me; He is at my right hand, that I shall not be moved” (Psalms 16:8). This alludes to the small Torah scroll that is always on his right hand. He does not go into the bathhouse with it, nor into the bathroom, as it is stated: “And it shall be with him and he shall read from it” (Deuteronomy 17:19), meaning, it shall remain in a place that is appropriate for reading from it.,§ Mar Zutra says, and some say that it is Mar Ukva who says: Initially, the Torah was given to the Jewish people in Ivrit script, the original form of the written language, and the sacred tongue, Hebrew. It was given to them again in the days of Ezra in Ashurit script and the Aramaic tongue. The Jewish people selected Ashurit script and the sacred tongue for the Torah scroll and left Ivrit script and the Aramaic tongue for the commoners.,The Gemara asks: Who are these commoners? Rav Ḥisda said: The Samaritans [Kutim]. The Gemara asks: What is Ivrit script? Rav Ḥisda says: Libona’a script.,It is taught in a baraita (Tosefta 4:5): Rabbi Yosei says: Ezra was suitable, given his greatness, for the Torah to be given by him to the Jewish people, had Moses not come first and received the Torah already. With regard to Moses the verse states: “And Moses went up to God” (Exodus 19:3), and with regard to Ezra the verse states: “This Ezra went up from Babylon and he was a ready scribe in the Torah of Moses, which the Lord, the God of Israel, had given” (Ezra 7:6). Just as the going up stated here, with regard to Moses, is for the Torah, which he received from God and transmitted to the Jewish people, so too, the going up stated there, with regard to Ezra, is for the Torah, as he taught Torah to the Jewish people and was suitable to have originally merited to give it.,The baraita continues: With regard to Moses the verse states: “And the Lord commanded me at that time to teach you statutes and ordices” (Deuteronomy 4:14), and with regard to Ezra the verse states: “For Ezra had set his heart to seek the Torah of the Lord his God and to do it and to teach in Israel statutes and ordices” (Ezra 7:10). And even though the Torah was not given literally by him, the script of the Torah was changed by him, as it is stated: | |
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30. Eusebius of Caesarea, Ecclesiastical History, 5.8.10-5.8.15 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 87; Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 48, 87 | 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. 5.8.11. Shortly after he adds:For before the Romans had established their empire, while the Macedonians were still holding Asia, Ptolemy, the son of Lagus, being desirous of adorning the library which he had founded in Alexandria with the meritorious writings of all men, requested the people of Jerusalem to have their Scriptures translated into the Greek language. 5.8.12. But, as they were then subject to the Macedonians, they sent to Ptolemy seventy elders, who were the most skilled among them in the Scriptures and in both languages. Thus God accomplished his purpose. 5.8.13. But wishing to try them individually, as he feared lest, by taking counsel together, they might conceal the truth of the Scriptures by their interpretation, he separated them from one another, and commanded all of them to write the same translation. He did this for all the books. 5.8.14. But when they came together in the presence of Ptolemy, and compared their several translations, God was glorified, and the Scriptures were recognized as truly divine. For all of them had rendered the same things in the same words and with the same names from beginning to end, so that the heathen perceived that the Scriptures had been translated by the inspiration of God. |
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31. Babylonian Talmud, Shabbat, 17a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •septuagint, legend of the Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 144| 17a. אקפח את בני שזו הלכה מקופחת ששמע השומע וטעה האיכר עובר ומרדעו על כתפו ואיהל צדו אחת על הקבר טימאו אותו משום כלים המאהילים על המת,א"ר עקיבא אני אתקן שיהו דברי חכמים קיימים שיהו כל המטלטלים מביאין את הטומאה על האדם שנושא אותן בעובי המרדע ועל עצמן בכל שהן ועל שאר אדם וכלים בפותח טפח,וא"ר ינאי ומרדע שאמרו אין בעביו טפח ויש בהיקפו טפח וגזרו על היקפו משום עביו,ולר' טרפון דאמר אקפח את בני שהלכה זו מקופחת בצרו להו א"ר נחמן בר יצחק אף בנות כותים נדות מעריסתן בו ביום גזרו ובאידך ס"ל כר' מאיר:,ואידך הבוצר לגת שמאי אומר הוכשר הלל אומר לא הוכשר א"ל הלל לשמאי מפני מה בוצרין בטהרה ואין מוסקין בטהרה,א"ל אם תקניטני. גוזרני טומאה אף על המסיקה נעצו חרב בבית המדרש אמרו הנכנס יכנס והיוצא אל יצא ואותו היום היה הלל כפוף ויושב לפני שמאי כאחד מן התלמידים והיה קשה לישראל כיום שנעשה בו העגל וגזור שמאי והלל ולא קבלו מינייהו ואתו תלמידייהו גזור וקבלו מינייהו,מ"ט אמר (ר') זעירי אמר ר' חנינא גזירה שמא יבצרנו בקופות טמאות,הניחא למ"ד כלי טמא חושב משקין שפיר אלא למ"ד אין כלי טמא חושב משקין מאי איכא למימר אלא אמר זעירי אמר ר' חנינא גזירה שמא יבצרנו בקופות מזופפות,רבא אמר גזירה משום הנושכות (דאמר) רב נחמן אמר רבה בר אבוה פעמים שאדם הולך לכרמו לידע אם הגיעו ענבים לבצירה או לא ונוטל אשכול ענבים לסוחטו ומזלף על גבי ענבים ובשעת בצירה עדיין משקה טופח עליהם:,ואידך אמר | 17a. I will bury my sons if this is not a truncated halakha, i.e., that the one who heard it, heard a halakhic ruling concerning a different situation and erred. He thought this halakha was established with regard to the following: Movable objects with the thickness of an ox goad transmit impurity to another vessel when the movable object is over both the source of impurity and the vessel at the same time. However, the original halakha is as follows: If the farmer was passing and his ox goad was on his shoulder and one side of the ox goad covered the grave, the Sages deemed the ox goad itself impure due to the impurity of vessels that cover a corpse. Any object located over a grave becomes impure. However, just because the ox goad itself became impure, this does not necessarily mean that it transmits impurity to other objects.,Rabbi Akiva said: I will correct and explain the halakha so that the statements of the Sages will be upheld as they were originally said, and this halakha will be explained as follows: All movable objects transmit impurity to the person carrying them if the objects are at least as thick as an ox goad. As will be explained below, there is room to decree that a round object with the circumference of an ox goad should have the legal status of a tent over a corpse. Something that serves as a covering over a corpse not only becomes impure itself, but also transmits impurity, as it is written: “Anything that is in the tent will become impure for seven days” (Numbers 19:14). Therefore, even the person carrying the ox goad becomes impure due to the ox goad. And, however, movable objects that covered the corpse bring impurity upon themselves by means of this makeshift tent at any size, and there is no minimum measure. And, however, those objects that cover the corpse do not transmit impurity to other people who are not carrying them. And the same is true with regard to vessels, unless the width of these vessels is at least one handbreadth.,And Rabbi Yannai said: And the ox goad that they mentioned is specifically one in which its width is not a handbreadth and, however, its circumference is a handbreadth, and they, the Sages, issued a decree on its circumference due to its width. If its width was a handbreadth it would transmit impurity as a tent by Torah law. Therefore, they issued a rabbinic decree with regard to an object whose circumference is a handbreadth. This is another of the eighteen decrees.,The Gemara asks: And according to Rabbi Tarfon, who said: I will bury my son if this is not a truncated halakha, the tally of the decrees is lacking, and there are not eighteen. Rav Naḥman bar Yitzḥak said: The decree that the daughters of the Samaritans are considered to already have the status of menstruating women from their cradle, they issued on that day. And in the other matter of drawn water, he holds in accordance with the opinion of Rabbi Meir, and thereby the tally of the decrees is complete.,And another of those decrees is the matter of one who harvests grapes in order to take them to the press. Shammai says: It has become susceptible, and Hillel says: It has not become susceptible. Hillel said to Shammai: If so, for what purpose do they harvest grapes in purity, i.e., utilizing pure vessels, as in your opinion, since the grapes are susceptible to impurity by means of the juice that seeps from them, care must be taken to avoid impurity while gathering; and, however, they do not harvest olives in purity? According to your opinion that liquid that seeps out renders the fruit susceptible to impurity, why is there not a similar concern with regard to the liquid that seeps out of olives?,Shammai said to him: If you provoke me and insist that there is no difference between gathering olives and grapes, then, in order not to contradict this, I will decree impurity on the gathering of olives as well. They related that since the dispute was so intense, they stuck a sword in the study hall, and they said: One who seeks to enter the study hall, let him enter, and one who seeks to leave may not leave, so that all of the Sages will be assembled to determine the halakha. That day Hillel was bowed and was sitting before Shammai like one of the students. The Gemara said: And that day was as difficult for Israel as the day the Golden Calf was made, as Hillel, who was the Nasi, was forced to sit in submission before Shammai, and the opinion of Beit Shammai prevailed in the vote conducted that day. And Shammai and Hillel issued the decree, and the people did not accept it from them. And their students came and issued the decree, and the people accepted it from them.,As to the essence of the matter, the Gemara asks: What is the reason they decreed that liquids that seeped from the grapes unintentionally render the grapes susceptible to impurity? Rabbi Ze’iri said that Rabbi Ḥanina said: The Sages issued a decree due to concern lest he gather the grapes in impure baskets. The impurity of the vessel would accord the liquid in it the status of a liquid that renders food items susceptible to impurity.,The Gemara asks: This works out well, according to the one who said that an impure vessel accords liquids in it the halakhic status as if they were placed there willfully, and they render foods susceptible to impurity even if he did not want the liquids in the vessel. However, according to the one who said that an impure vessel does not accord liquids that status, what can be said in explanation of the decree? Rather, Rabbi Ze’iri said that Rabbi Ḥanina said the following: The reason is not as we suggested; rather, this is a decree instituted by the Sages lest he gather them in pitched baskets, which are sealed. Since liquids that seep out of the grapes do not spill out of the baskets, it is opportune for him to have the liquids seep out of the grapes as he thereby accelerates the production of wine in the press. Because the seeping of the liquid is opportune, it renders the grapes susceptible to impurity.,Rava said: The reason for the decree is due to the case of liquid that squirted out when one separated clusters of grapes that were stuck together. Since he did so by his own hand, consciously and willfully, the liquid that seeps out renders the grapes susceptible to impurity. Just as Rav Naḥman said that Rabba bar Avuh said: Sometimes a person goes to his vineyard in order to ascertain whether or not the grapes have reached the time for gathering, and he takes a cluster of grapes to squeeze it, and he sprays the juice onto the grapes. Based on the quality of the juice, he determines whether or not the grapes are sufficiently ripe. If so, this grape juice was squeezed by his own hand willfully and it renders the grapes susceptible to impurity, as even at the time of gathering it is conceivable that the liquid is still moist upon the grapes.,Since all eighteen decrees decreed that day have not yet been enumerated, the Gemara asks: And what is the other? Said |
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| 32. Eusebius of Caesarea, Demonstration of The Gospel, 5.prooemium.35 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •septuagint, legend of the Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 55 |
| 33. Eusebius of Caesarea, Preparation For The Gospel, 8.1, 12.12.1-12.12.2 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •septuagint, legend of the Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 32, 55 |
| 34. Babylonian Talmud, Megillah, 9a, 9b, 8a-9a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93 |
| 35. Pseudo-Justinus, Exhortation To The Greeks, 84, 14 (ed. marcovich, pp. 4-6) (3rd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 84, 87, 88, 89, 90 |
36. Augustine, The City of God, 15.11-15.13, 18.42 (4th cent. CE - 5th cent. CE) Tagged with subjects: •septuagint, legend of the Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 70 | 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. |
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| 37. Augustine, On Christian Doctrine, 2.15.22 (4th cent. CE - 5th cent. CE) Tagged with subjects: •septuagint, legend of the Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 70 |
| 38. Hilary of Poitiers, On Psalms, 59.2 (4th cent. CE - 4th cent. CE) Tagged with subjects: •septuagint, legend of the Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 64 |
| 39. Jerome, Quaestionum Hebraicarum In Genesim (Hebraicarum Quaestionum In Genesim), 2 (5th cent. CE - 5th cent. CE) Tagged with subjects: •septuagint, legend of the Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 73 |
| 40. Jerome, Commentary On Ezekiel, 5.2, 16.13 (5th cent. CE - 5th cent. CE) Tagged with subjects: •septuagint, legend of the Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 73 |
| 41. Jerome, Commentaria In Abacuc, 1.21-1.22, 2.22 (5th cent. CE - 5th cent. CE) Tagged with subjects: •septuagint, legend of the Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 59 |
| 42. Jerome, Letters, 34 (5th cent. CE - 5th cent. CE) Tagged with subjects: •septuagint, legend of the Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 84 |
| 43. Anon., Avot Derabbi Nathan B, 46, 37 (6th cent. CE - 8th 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) 141 |
| 44. Anon., Soferim, 1.7, 6.4 Tagged with subjects: •septuagint, legend of the Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 135, 138 |
| 45. Anon., Shahdost of Tirhan, pp. 56-57 (ed. abramowski and goodman) Tagged with subjects: •septuagint, legend of the composition of, in babylonian rabbinic sources •septuagint, legend of the composition of, in christian sources of the roman east •septuagint, legend of the composition of, in mesopotamian christian sources Found in books: Kalmin, Migrating tales: the Talmud's narratives and their historical context (2014) 89, 90 |
46. Anon., 4 Ezra, 14.18-14.47 Tagged with subjects: •septuagint, legend of the Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 50, 80 | 14.21. For thy law has been burned, and so no one knows the things which have been done or will be done by thee. 14.22. If then I have found favor before thee, send the Holy Spirit into me, and I will write everything that has happened in the world from the beginning, the things which were written in thy law, that men may be able to find the path, and that those who wish to live in the last days may live." 14.23. He answered me and said, "Go and gather the people, and tell them not to seek you for forty days. 14.24. But prepare for yourself many writing tablets, and take with you Sarea, Dabria, Selemia, Ethanus, and Asiel -- these five, because they are trained to write rapidly; 14.25. and you shall come here, and I will light in your heart the lamp of understanding, which shall not be put out until what you are about to write is finished. 14.26. And when you have finished, some things you shall make public, and some you shall deliver in secret to the wise; tomorrow at this hour you shall begin to write." 14.27. Then I went as he commanded me, and I gathered all the people together, and said, 14.28. "Hear these words, O Israel 14.29. At first our fathers dwelt as aliens in Egypt, and they were delivered from there, 14.30. and received the law of life, which they did not keep, which you also have transgressed after them. 14.31. Then land was given to you for a possession in the land of Zion; but you and your fathers committed iniquity and did not keep the ways which the Most High commanded you. 14.32. And because he is a righteous judge, in due time he took from you what he had given. 14.33. And now you are here, and your brethren are farther in the interior. 14.34. If you, then, will rule over your minds and discipline your hearts, you shall be kept alive, and after death you shall obtain mercy. 14.35. For after death the judgment will come, when we shall live again; and then the names of the righteous will become manifest, and the deeds of the ungodly will be disclosed. 14.36. But let no one come to me now, and let no one seek me for forty days." 14.37. So I took the five men, as he commanded me, and we proceeded to the field, and remained there. 14.38. And on the next day, behold, a voice called me, saying, "Ezra, open your mouth and drink what I give you to drink." 14.39. Then I opened my mouth, and behold, a full cup was offered to me; it was full of something like water, but its color was like fire. 14.40. And I took it and drank; and when I had drunk it, my heart poured forth understanding, and wisdom increased in my breast, for my spirit retained its memory; 14.41. and my mouth was opened, and was no longer closed. 14.42. And the Most High gave understanding to the five men, and by turns they wrote what was dictated, in characters which they did not know. They sat forty days, and wrote during the daytime, and ate their bread at night. 14.43. As for me, I spoke in the daytime and was not silent at night. 14.44. So during the forty days ninety-four books were written. 14.45. And when the forty days were ended, the Most High spoke to me, saying, "Make public the twenty-four books that you wrote first and let the worthy and the unworthy read them; 14.46. but keep the seventy that were written last, in order to give them to the wise among your people. 14.47. For in them is the spring of understanding, the fountain of wisdom, and the river of knowledge." |
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| 47. Anon., Pesiqta Rabbati, 5 Tagged with subjects: •septuagint, legend of the Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 144 |
| 48. Lucian, Oxyrhynchus-Papyrus, 1281 Tagged with subjects: •septuagint, legend of the Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 32 |
| 49. Jeromeii, Ii, 2.2 Tagged with subjects: •septuagint, legend of the Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 73 |
| 50. Suetonius, De Viris Inlustribus, 102 Tagged with subjects: •septuagint, legend of the Found in books: Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 84 |
51. Anon., Letter of Aristeas, 1, 15, 2-3, 30, 307, 31, 4-8, 312 Tagged with subjects: •nan Found in books: Ashbrook Harvey et al., A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer (2015) 117 | 312. When the matter was reported to the king, he rejoiced greatly, for he felt that the design which he had formed had been safely carried out. The whole book was read over to him and he was greatly astonished at the spirit of the lawgiver. And he said to Demetrius, 'How is it that none of the historians or the poets have ever thought it worth their while to allude to such a wonderful |
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