The Ancient Mediterranean Religions Index Database

Results for
Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

591 results for "temple"

1. Septuagint, 2 Kings, 4.16, 4.33, 6.33, 7.4, 13.19, 19.5, 19.35, 21.14, 25.3-25.4, 25.8, 25.11, 25.19 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 106, 116, 117, 137, 144, 149, 188, 237, 266

2. Septuagint, Hosea, 3.1, 9.7, 11.1 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, beauty of •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem, destruction of Found in books: Allison, 4 Baruch (2018) 96, 156

3. Septuagint, Exodus, 6.29, 7.13, 8.11, 8.15, 11.1, 12.13, 15.12, 18.10, 20.24, 27.20, 33.5, 33.22 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, keys of •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem •temple in jerusalem, destruction of •temple in jerusalem, altar of •temple in jerusalem, beauty of Found in books: Allison, 4 Baruch (2018) 155, 166, 171, 190, 233, 251, 362, 430

4. Septuagint, Deuteronomy, 11.6, 12.13, 23.22, 30.3, 32.11, 32.15, 33.5, 33.26 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem •temple in jerusalem, destruction of •temple in jerusalem, rebuilding/restoration of •temple in jerusalem, beauty of Found in books: Allison, 4 Baruch (2018) 156, 157, 166, 171, 251, 405

5. Septuagint, 2 Esdras, 1.1-1.3, 1.7-1.8, 3.8-3.11, 4.7-4.24, 5.14, 6.16, 7.1-7.6, 7.10, 8.28, 20.40, 21.1 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem •temple in jerusalem, rebuilding/restoration of •temple in jerusalem, destruction of •temple in jerusalem, instruments, vessels, furnishings in Found in books: Allison, 4 Baruch (2018) 106, 149, 373

6. Septuagint, Job, 1.8, 1.14, 2.12 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, altar of •temple in jerusalem, destruction of •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem Found in books: Allison, 4 Baruch (2018) 116, 152, 266

7. Septuagint, Jonah, 1.16 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem •temple in jerusalem, destruction of Found in books: Allison, 4 Baruch (2018) 405

8. Septuagint, Joshua, 10.12 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison, 4 Baruch (2018) 190

9. Septuagint, Joshua, 10.12 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison, 4 Baruch (2018) 190

10. Septuagint, 1 Chronicles, 9.28 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of •temple in jerusalem, instruments, vessels, furnishings in Found in books: Allison, 4 Baruch (2018) 149

11. Septuagint, Daniel, 3.15, 3.28, 3.32, 4.13, 4.34, 6.6, 6.8, 8.11, 9.18, 9.27, 11.15, 11.24, 11.31 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem, destruction of •temple in jerusalem, rebuilding/restoration of •temple in jerusalem Found in books: Allison, 4 Baruch (2018) 106, 117, 144, 149, 162, 171, 196, 266, 351, 405

12. Septuagint, Genesis, 2.1, 2.9, 3.8, 3.22, 8.20, 12.4, 12.7, 15.6, 15.12, 21.27, 22.11, 24.44, 24.51, 27.33, 28.12, 28.20, 42.15, 42.28 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, altar of •temple in jerusalem, beauty of •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem, holy of holies in •temple in jerusalem, destruction of •temple in jerusalem Found in books: Allison, 4 Baruch (2018) 108, 126, 137, 144, 155, 171, 233, 266, 362, 405, 408

13. Septuagint, Leviticus, 12.4, 26.25 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem •temple in jerusalem, destruction of •temple in jerusalem, instruments, vessels, furnishings in Found in books: Allison, 4 Baruch (2018) 117, 149

14. Septuagint, 1 Esdras, 1.54-1.55, 2.1-2.5, 2.10-2.12, 2.15-2.25, 3.4-3.5, 4.42-4.47, 5.52, 5.54-5.59, 6.1-6.2, 6.12, 6.14-6.15, 6.18, 7.1-7.3, 8.1-8.4, 8.7, 8.57, 9.51, 9.54 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem, rebuilding/restoration of •zerubbabel, rebuilder of temple in jerusalem •temple in jerusalem, destruction of •temple in jerusalem, keys of •loyalty of egyptian jews to temple in jerusalem, loyalty to rulers, josephus’ view of •temple, in jerusalem Found in books: Allison, 4 Baruch (2018) 36, 124, 149, 151, 153, 188, 190, 373, 405; Feldman, Judaism and Hellenism Reconsidered (2006) 492, 748, 749; Gera, Judith (2014) 323; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 18

2.16. But in the time of Artaxerxes king of the Persians, Bishlam, Mithridates, Tabeel, Rehum, Beltethmus, Shimshai the scribe, and the rest of their associates, living in Samaria and other places, wrote him the following letter, against those who were living in Judea and Jerusalem: 2.17. To King Artaxerxes our lord, Your servants Rehum the recorder and Shimshai the scribe and the other judges of their council in Coelesyria and Phoenicia: 5.52. and thereafter the continual offerings and sacrifices on sabbaths and at new moons and at all the consecrated feasts. 5.59. And the priests stood arrayed in their garments, with musical instruments and trumpets, and the Levites, the sons of Asaph, with cymbals, 6.12. And in order that we might inform you in writing who the leaders are, we questioned them and asked them for a list of the names of those who are at their head. 7.1. Then Sisinnes the governor of Coelesyria and Phoenicia, and Sathrabuzanes, and their associates, following the orders of King Darius,

15. Septuagint, Numbers, 3.31, 4.15, 4.20, 4.26, 5.4, 6.2, 16.32, 30.3, 31.6 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem Found in books: Allison, 4 Baruch (2018) 137, 149, 171, 405

16. Septuagint, Proverbs, 4.27, 15.3 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of •temple in jerusalem Found in books: Allison, 4 Baruch (2018) 251, 365

17. Septuagint, Psalms, 1.3, 5.11, 16.8, 23.1, 27.6, 30.22, 49.2, 60.5, 67.13, 72.17, 73.7, 74.4, 82.13, 90.14, 95.6, 97.7, 102.22, 105.17, 106.34, 136.3-136.4, 141.2 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, altar of •temple in jerusalem, destruction of •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem, beauty of •temple in jerusalem Found in books: Allison, 4 Baruch (2018) 96, 117, 155, 156, 166, 171, 233, 251, 364, 408, 409

18. Septuagint, Ruth, 4.1 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem Found in books: Allison, 4 Baruch (2018) 237

19. Septuagint, Susanna, 13.32 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Gera, Judith (2014) 302

20. Septuagint, 1 Kings, 1.10-1.11, 3.21, 8.4, 8.7, 8.9, 8.22, 12.27, 15.1 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem •temple in jerusalem, destruction of •temple in jerusalem, instruments, vessels, furnishings in Found in books: Allison, 4 Baruch (2018) 125, 149, 153, 266, 402, 405

21. Septuagint, Tobit, 1.6-1.8, 1.10-1.11, 1.17-1.18, 2.9, 3.1, 3.10-3.11, 3.14, 8.4-8.8, 8.17, 9.6, 11.13, 12.12, 13.1-13.18, 14.5 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem •sacred land, in judea, of the jerusalem temple •temple, in jerusalem, collectivization of wealth at •temple, in jerusalem, economy of •temple (in jerusalem) •temples, in jerusalem •temple in jerusalem, destruction of •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem, rebuilding/restoration of •temple in jerusalem, altar of •temple in jerusalem, keys of Found in books: Allison, 4 Baruch (2018) 146, 157, 191, 233, 255; Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 215; Gera, Judith (2014) 303, 323, 333, 359, 406; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 109, 133; Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 167; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 63, 194

1.6. But I alone went often to Jerusalem for the feasts, as it is ordained for all Israel by an everlasting decree. Taking the first fruits and the tithes of my produce and the first shearings, I would give these to the priests, the sons of Aaron, at the altar. 1.7. of all my produce I would give a tenth to the sons of Levi who ministered at Jerusalem; a second tenth I would sell, and I would go and spend the proceeds each year at Jerusalem; 1.8. the third tenth I would give to those to whom it was my duty, as Deborah my fathers mother had commanded me, for I was left an orphan by my father. 1.10. Now when I was carried away captive to Nineveh, all my brethren and my relatives ate the food of the Gentiles; 1.11. but I kept myself from eating it, 1.17. I would give my bread to the hungry and my clothing to the naked; and if I saw any one of my people dead and thrown out behind the wall of Nineveh, I would bury him. 1.18. And if Sennacherib the king put to death any who came fleeing from Judea, I buried them secretly. For in his anger he put many to death. When the bodies were sought by the king, they were not found. 2.9. On the same night I returned from burying him, and because I was defiled I slept by the wall of the courtyard, and my face was uncovered. 3.1. Then in my grief I wept, and I prayed in anguish, saying, 3.10. When she heard these things she was deeply grieved, even to the thought of hanging herself. But she said, "I am the only child of my father; if I do this, it will be a disgrace to him, and I shall bring his old age down in sorrow to the grave. 3.11. So she prayed by her window and said, "Blessed art thou, O Lord my God, and blessed is thy holy and honored name for ever. May all thy works praise thee for ever. 3.14. Thou knowest, O Lord, that I am innocent of any sin with man, 8.4. When the door was shut and the two were alone, Tobias got up from the bed and said, "Sister, get up, and let us pray that the Lord may have mercy upon us." 8.5. And Tobias began to pray, "Blessed art thou, O God of our fathers,and blessed be thy holy and glorious name for ever. Let the heavens and all thy creatures bless thee. 8.6. Thou madest Adam and gavest him Eve his wife as a helper and support.From them the race of mankind has sprung.Thou didst say, `It is not good that the man should be alone;let us make a helper for him like himself. 8.7. And now, O Lord, I am not taking this sister of mine because of lust, but with sincerity. Grant that I may find mercy and may grow old together with her." 8.8. And she said with him, "Amen." 8.17. Blessed art thou, because thou hast had compassion on two only children. Show them mercy, O Lord;and bring their lives to fulfilment in health and happiness and mercy." 9.6. In the morning they both got up early and came to the wedding feast. And Gabael blessed Tobias and his wife. 11.13. and the white films scaled off from the corners of his eyes. 12.12. And so, when you and your daughter-in-law Sarah prayed, I brought a reminder of your prayer before the Holy One; and when you buried the dead, I was likewise present with you. 13.1. Then Tobit wrote a prayer of rejoicing, and said:"Blessed is God who lives for ever,and blessed is his kingdom. 13.2. For he afflicts, and he shows mercy;he leads down to Hades, and brings up again,and there is no one who can escape his hand. 13.3. Acknowledge him before the nations, O sons of Israel;for he has scattered us among them. 13.4. Make his greatness known there,and exalt him in the presence of all the living;because he is our Lord and God,he is our Father for ever. 13.5. He will afflict us for our iniquities;and again he will show mercy,and will gather us from all the nations among whom you have been scattered. 13.6. If you turn to him with all your heart and with all your soul,to do what is true before him,then he will turn to you and will not hide his face from you. But see what he will do with you;give thanks to him with your full voice. Praise the Lord of righteousness,and exalt the King of the ages. I give him thanks in the land of my captivity,and I show his power and majesty to a nation of sinners. Turn back, you sinners, and do right before him;who knows if he will accept you and have mercy on you? 13.7. I exalt my God;my soul exalts the King of heaven,and will rejoice in his majesty. 13.8. Let all men speak,and give him thanks in Jerusalem. 13.9. O Jerusalem, the holy city,he will afflict you for the deeds of your sons,but again he will show mercy to the sons of the righteous. 13.10. Give thanks worthily to the Lord,and praise the King of the ages,that his tent may be raised for you again with joy. May he cheer those within you who are captives,and love those within you who are distressed,to all generations for ever. 13.11. Many nations will come from afar to the name of the Lord God,bearing gifts in their hands, gifts for the King of heaven. Generations of generations will give you joyful praise. 13.12. Cursed are all who hate you;blessed for ever will be all who love you. 13.13. Rejoice and be glad for the sons of the righteous;for they will be gathered together,and will praise the Lord of the righteous. 13.14. How blessed are those who love you!They will rejoice in your peace. Blessed are those who grieved over all your afflictions;for they will rejoice for you upon seeing all your glory,and they will be made glad for ever. 13.15. Let my soul praise God the great King. 13.16. For Jerusalem will be built with sapphires and emeralds,her walls with precious stones,and her towers and battlements with pure gold. 13.17. The streets of Jerusalem will be paved with beryl and ruby and stones of Ophir; 13.18. all her lanes will cry `Hallelujah! and will give praise,saying, `Blessed is God, who has exalted you for ever." 14.5. But God will again have mercy on them, and bring them back into their land; and they will rebuild the house of God, though it will not be like the former one until the times of the age are completed. After this they will return from the places of their captivity, and will rebuild Jerusalem in splendor. And the house of God will be rebuilt there with a glorious building for all generations for ever, just as the prophets said of it.

22. Septuagint, Bel, 11 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison, 4 Baruch (2018) 188

23. Septuagint, Baruch, 1.3, 1.8-1.14, 1.20, 2.13, 2.26, 2.35, 3.1-3.5, 3.8, 3.37, 4.12, 4.24-4.25, 4.37, 5.5, 5.9, 10.18 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem, keys of •temple in jerusalem •temple in jerusalem, rebuilding/restoration of •temple in jerusalem, beauty of •temple in jerusalem, altar of •temple in jerusalem, destruction of •priests adolescent, of the second temple in jerusalem Found in books: Allison, 4 Baruch (2018) 114, 151, 156, 157, 240, 255, 362, 373, 403; Dignas Parker and Stroumsa, Priests and Prophets Among Pagans, Jews and Christians (2013) 49; Goodman, Judaism in the Roman World: Collected Essays (2006) 62

24. Septuagint, Amos, 1.5, 4.2, 8.3 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, keys of •temple in jerusalem, destruction of •temple in jerusalem Found in books: Allison, 4 Baruch (2018) 188, 196, 251

25. Septuagint, 2 Chronicles, 5.5, 29.31, 36.19 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem •temple in jerusalem, altar of •temple in jerusalem, beauty of Found in books: Allison, 4 Baruch (2018) 149, 155, 402

26. Septuagint, Nahum, 1.5, 3.13 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison, 4 Baruch (2018) 96, 187

27. Septuagint, Ezekiel, 12.19, 28.18 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison, 4 Baruch (2018) 96

28. Hebrew Bible, Zephaniah, 1.16, 2.3, 2.8-2.10, 3.20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple in jerusalem •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem, destruction of •temple in jerusalem, rebuilding/restoration of Found in books: Allison, 4 Baruch (2018) 106, 144, 157, 166

1.16. יוֹם שׁוֹפָר וּתְרוּעָה עַל הֶעָרִים הַבְּצֻרוֹת וְעַל הַפִּנּוֹת הַגְּבֹהוֹת׃ 2.3. בַּקְּשׁוּ אֶת־יְהוָה כָּל־עַנְוֵי הָאָרֶץ אֲשֶׁר מִשְׁפָּטוֹ פָּעָלוּ בַּקְּשׁוּ־צֶדֶק בַּקְּשׁוּ עֲנָוָה אוּלַי תִּסָּתְרוּ בְּיוֹם אַף־יְהוָה׃

1.16. A day of the horn and alarm, Against the fortified cities, and against the high towers. 2.3. Seek ye the LORD, all ye humble of the earth, That have executed His ordice; Seek righteousness, seek humility. It may be ye shall be hid in the day of the LORD’S anger.

29. Hebrew Bible, Ruth, 4.2-4.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple in jerusalem Found in books: Allison, 4 Baruch (2018) 237; Gera, Judith (2014) 268

4.2. וַיִּקַּח עֲשָׂרָה אֲנָשִׁים מִזִּקְנֵי הָעִיר וַיֹּאמֶר שְׁבוּ־פֹה וַיֵּשֵׁבוּ׃ 4.2. וְעַמִּינָדָב הוֹלִיד אֶת־נַחְשׁוֹן וְנַחְשׁוֹן הוֹלִיד אֶת־שַׂלְמָה׃ 4.3. וַיֹּאמֶר לַגֹּאֵל חֶלְקַת הַשָּׂדֶה אֲשֶׁר לְאָחִינוּ לֶאֱלִימֶלֶךְ מָכְרָה נָעֳמִי הַשָּׁבָה מִשְּׂדֵה מוֹאָב׃ 4.4. וַאֲנִי אָמַרְתִּי אֶגְלֶה אָזְנְךָ לֵאמֹר קְנֵה נֶגֶד הַיֹּשְׁבִים וְנֶגֶד זִקְנֵי עַמִּי אִם־תִּגְאַל גְּאָל וְאִם־לֹא יִגְאַל הַגִּידָה לִּי ואדע [וְאֵדְעָה] כִּי אֵין זוּלָתְךָ לִגְאוֹל וְאָנֹכִי אַחֲרֶיךָ וַיֹּאמֶר אָנֹכִי אֶגְאָל׃ 4.5. וַיֹּאמֶר בֹּעַז בְּיוֹם־קְנוֹתְךָ הַשָּׂדֶה מִיַּד נָעֳמִי וּמֵאֵת רוּת הַמּוֹאֲבִיָּה אֵשֶׁת־הַמֵּת קניתי [קָנִיתָה] לְהָקִים שֵׁם־הַמֵּת עַל־נַחֲלָתוֹ׃ 4.6. וַיֹּאמֶר הַגֹּאֵל לֹא אוּכַל לגאול־[לִגְאָל־] לִי פֶּן־אַשְׁחִית אֶת־נַחֲלָתִי גְּאַל־לְךָ אַתָּה אֶת־גְּאֻלָּתִי כִּי לֹא־אוּכַל לִגְאֹל׃ 4.7. וְזֹאת לְפָנִים בְּיִשְׂרָאֵל עַל־הַגְּאוּלָּה וְעַל־הַתְּמוּרָה לְקַיֵּם כָּל־דָּבָר שָׁלַף אִישׁ נַעֲלוֹ וְנָתַן לְרֵעֵהוּ וְזֹאת הַתְּעוּדָה בְּיִשְׂרָאֵל׃ 4.8. וַיֹּאמֶר הַגֹּאֵל לְבֹעַז קְנֵה־לָךְ וַיִּשְׁלֹף נַעֲלוֹ׃ 4.9. וַיֹּאמֶר בֹּעַז לַזְּקֵנִים וְכָל־הָעָם עֵדִים אַתֶּם הַיּוֹם כִּי קָנִיתִי אֶת־כָּל־אֲשֶׁר לֶאֱלִימֶלֶךְ וְאֵת כָּל־אֲשֶׁר לְכִלְיוֹן וּמַחְלוֹן מִיַּד נָעֳמִי׃

4.2. And he took ten men of the elders of the city, and said: ‘Sit ye down here.’ And they sat down. 4.3. And he said unto the near kinsman: ‘Naomi, that is come back out of the field of Moab, selleth the parcel of land, which was our brother Elimelech’s; 4.4. and I thought to disclose it unto thee, saying: Buy it before them that sit here, and before the elders of my people. If thou wilt redeem it, redeem it; but if it will not be redeemed, then tell me, that I may know; for there is none to redeem it beside thee; and I am after thee.’ And he said: ‘I will redeem it.’ 4.5. Then said Boaz: ‘What day thou buyest the field of the hand of Naomi—hast thou also bought of Ruth the Moabitess, the wife of the dead, to raise up the name of the dead upon his inheritance?’ 4.6. And the near kinsman said: ‘I cannot redeem it for myself, lest I mar mine own inheritance; take thou my right of redemption on thee; for I cannot redeem it.’— 4.7. Now this was the custom in former time in Israel concerning redeeming and concerning exchanging, to confirm all things: a man drew off his shoe, and gave it to his neighbour; and this was the attestation in Israel.— 4.8. So the near kinsman said unto Boaz: ‘Buy it for thyself.’ And he drew off his shoe. 4.9. And Boaz said unto the elders, and unto all the people: ‘Ye are witnesses this day, that I have bought all that was Elimelech’s, and all that was Chilion’s and Mahlon’s, of the hand of Naomi.

30. Hebrew Bible, Psalms, 3.1, 5.6-5.7, 6.1-6.15, 7.2, 16.1, 16.6, 16.14, 17.8, 20.6, 24.1-24.2, 28.2, 31.10, 31.16, 33.2-33.3, 33.6, 34.4, 34.8, 35.13, 36.10, 38.16, 40.7, 41.2, 41.10, 42.1, 44.14, 45.2, 46.4, 51.17-51.19, 52.1-52.2, 52.8, 55.10-55.11, 55.17, 60.7, 63.8, 67.12-67.13, 68.1-68.2, 68.11, 74.15, 79.4, 84.3, 84.11, 87.3, 90.10, 91.1, 91.15, 92.12-92.14, 93.1, 94.2-94.7, 94.19, 95.11, 96.12, 98.1, 98.5-98.6, 99.5, 104.5-104.9, 104.15, 105.1-105.15, 106.31, 106.47-106.48, 108.2, 110.1, 110.3, 117.1-117.2, 118.25, 119.62, 119.105, 121.3, 122.3, 122.8, 126.1-126.2, 132.7, 132.14, 133.1-133.2, 134.1, 136.6, 137.1-137.5, 141.2, 141.9, 146.6, 147.2, 148.3, 149.3-149.4, 150.3-150.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 35, 36, 49, 52, 54, 106, 144, 153, 157, 158, 183, 190, 214, 219, 225, 240, 251, 256, 364, 365, 403, 408; Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 338, 339; Dignas Parker and Stroumsa, Priests and Prophets Among Pagans, Jews and Christians (2013) 34, 35; Gera, Judith (2014) 131, 182, 184, 190, 214, 266, 302, 323, 333, 373, 440, 454, 455; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 105; Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 81, 219; Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 71; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 173, 188, 190, 192, 244; Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 125, 151; Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 90, 218, 227, 258, 342

3.1. מִזְמוֹר לְדָוִד בְּבָרְחוֹ מִפְּנֵי אַבְשָׁלוֹם בְּנוֹ׃ 5.7. תְּאַבֵּד דֹּבְרֵי כָזָב אִישׁ־דָּמִים וּמִרְמָה יְתָעֵב יְהוָה׃ 6.2. יְהוָה אַל־בְּאַפְּךָ תוֹכִיחֵנִי וְאַל־בַּחֲמָתְךָ תְיַסְּרֵנִי׃ 6.3. חָנֵּנִי יְהוָה כִּי אֻמְלַל אָנִי רְפָאֵנִי יְהוָה כִּי נִבְהֲלוּ עֲצָמָי׃ 6.4. וְנַפְשִׁי נִבְהֲלָה מְאֹד ואת [וְאַתָּה] יְהוָה עַד־מָתָי׃ 6.5. שׁוּבָה יְהוָה חַלְּצָה נַפְשִׁי הוֹשִׁיעֵנִי לְמַעַן חַסְדֶּךָ׃ 6.6. כִּי אֵין בַּמָּוֶת זִכְרֶךָ בִּשְׁאוֹל מִי יוֹדֶה־לָּךְ׃ 6.9. סוּרוּ מִמֶּנִּי כָּל־פֹּעֲלֵי אָוֶן כִּי־שָׁמַע יְהוָה קוֹל בִּכְיִי׃ 7.2. יְהוָה אֱלֹהַי בְּךָ חָסִיתִי הוֹשִׁיעֵנִי מִכָּל־רֹדְפַי וְהַצִּילֵנִי׃ 16.1. מִכְתָּם לְדָוִד שָׁמְרֵנִי אֵל כִּי־חָסִיתִי בָךְ׃ 16.1. כִּי לֹא־תַעֲזֹב נַפְשִׁי לִשְׁאוֹל לֹא־תִתֵּן חֲסִידְךָ לִרְאוֹת שָׁחַת׃ 17.8. שָׁמְרֵנִי כְּאִישׁוֹן בַּת־עָיִן בְּצֵל כְּנָפֶיךָ תַּסְתִּירֵנִי׃ 24.1. לְדָוִד מִזְמוֹר לַיהוָה הָאָרֶץ וּמְלוֹאָהּ תֵּבֵל וְיֹשְׁבֵי בָהּ׃ 24.1. מִי הוּא זֶה מֶלֶךְ הַכָּבוֹד יְהוָה צְבָאוֹת הוּא מֶלֶךְ הַכָּבוֹד סֶלָה׃ 24.2. כִּי־הוּא עַל־יַמִּים יְסָדָהּ וְעַל־נְהָרוֹת יְכוֹנְנֶהָ׃ 28.2. שְׁמַע קוֹל תַּחֲנוּנַי בְּשַׁוְּעִי אֵלֶיךָ בְּנָשְׂאִי יָדַי אֶל־דְּבִיר קָדְשֶׁךָ׃ 31.16. בְּיָדְךָ עִתֹּתָי הַצִּילֵנִי מִיַּד־אוֹיְבַי וּמֵרֹדְפָי׃ 33.2. נַפְשֵׁנוּ חִכְּתָה לַיהוָה עֶזְרֵנוּ וּמָגִנֵּנוּ הוּא׃ 33.2. הוֹדוּ לַיהוָה בְּכִנּוֹר בְּנֵבֶל עָשׂוֹר זַמְּרוּ־לוֹ׃ 33.6. בִּדְבַר יְהוָה שָׁמַיִם נַעֲשׂוּ וּבְרוּחַ פִּיו כָּל־צְבָאָם׃ 35.13. וַאֲנִי בַּחֲלוֹתָם לְבוּשִׁי שָׂק עִנֵּיתִי בַצּוֹם נַפְשִׁי וּתְפִלָּתִי עַל־חֵיקִי תָשׁוּב׃ 38.16. כִּי־לְךָ יְהוָה הוֹחָלְתִּי אַתָּה תַעֲנֶה אֲדֹנָי אֱלֹהָי׃ 40.7. זֶבַח וּמִנְחָה לֹא־חָפַצְתָּ אָזְנַיִם כָּרִיתָ לִּי עוֹלָה וַחֲטָאָה לֹא שָׁאָלְתָּ׃ 41.2. אַשְׁרֵי מַשְׂכִּיל אֶל־דָּל בְּיוֹם רָעָה יְמַלְּטֵהוּ יְהוָה׃ 42.1. לַמְנַצֵּחַ מַשְׂכִּיל לִבְנֵי־קֹרַח׃ 42.1. אוֹמְרָה לְאֵל סַלְעִי לָמָה שְׁכַחְתָּנִי לָמָּה־קֹדֵר אֵלֵךְ בְּלַחַץ אוֹיֵב׃ 44.14. תְּשִׂימֵנוּ חֶרְפָּה לִשְׁכֵנֵינוּ לַעַג וָקֶלֶס לִסְבִיבוֹתֵינוּ׃ 45.2. רָחַשׁ לִבִּי דָּבָר טוֹב אֹמֵר אָנִי מַעֲשַׂי לְמֶלֶךְ לְשׁוֹנִי עֵט סוֹפֵר מָהִיר׃ 46.4. יֶהֱמוּ יֶחְמְרוּ מֵימָיו יִרְעֲשׁוּ־הָרִים בְּגַאֲוָתוֹ סֶלָה׃ 51.17. אֲדֹנָי שְׂפָתַי תִּפְתָּח וּפִי יַגִּיד תְּהִלָּתֶךָ׃ 51.18. כִּי לֹא־תַחְפֹּץ זֶבַח וְאֶתֵּנָה עוֹלָה לֹא תִרְצֶה׃ 51.19. זִבְחֵי אֱלֹהִים רוּחַ נִשְׁבָּרָה לֵב־נִשְׁבָּר וְנִדְכֶּה אֱלֹהִים לֹא תִבְזֶה׃ 52.8. וְיִרְאוּ צַדִּיקִים וְיִירָאוּ וְעָלָיו יִשְׂחָקוּ׃ 55.11. יוֹמָם וָלַיְלָה יְסוֹבְבֻהָ עַל־חוֹמֹתֶיהָ וְאָוֶן וְעָמָל בְּקִרְבָּהּ׃ 60.7. לְמַעַן יֵחָלְצוּן יְדִידֶיךָ הוֹשִׁיעָה יְמִינְךָ ועננו [וַעֲנֵנִי׃] 68.2. יָקוּם אֱלֹהִים יָפוּצוּ אוֹיְבָיו וְיָנוּסוּ מְשַׂנְאָיו מִפָּנָיו׃ 68.2. בָּרוּךְ אֲדֹנָי יוֹם יוֹם יַעֲמָס־לָנוּ הָאֵל יְשׁוּעָתֵנוּ סֶלָה׃ 68.11. חַיָּתְךָ יָשְׁבוּ־בָהּ תָּכִין בְּטוֹבָתְךָ לֶעָנִי אֱלֹהִים׃ 74.15. אַתָּה בָקַעְתָּ מַעְיָן וָנָחַל אַתָּה הוֹבַשְׁתָּ נַהֲרוֹת אֵיתָן׃ 84.3. נִכְסְפָה וְגַם־כָּלְתָה נַפְשִׁי לְחַצְרוֹת יְהוָה לִבִּי וּבְשָׂרִי יְרַנְּנוּ אֶל אֵל־חָי׃ 84.11. כִּי טוֹב־יוֹם בַּחֲצֵרֶיךָ מֵאָלֶף בָּחַרְתִּי הִסְתּוֹפֵף בְּבֵית אֱלֹהַי מִדּוּר בְּאָהֳלֵי־רֶשַׁע׃ 87.3. נִכְבָּדוֹת מְדֻבָּר בָּךְ עִיר הָאֱלֹהִים סֶלָה׃ 91.1. לֹא־תְאֻנֶּה אֵלֶיךָ רָעָה וְנֶגַע לֹא־יִקְרַב בְּאָהֳלֶךָ׃ 91.1. יֹשֵׁב בְּסֵתֶר עֶלְיוֹן בְּצֵל שַׁדַּי יִתְלוֹנָן׃ 91.15. יִקְרָאֵנִי וְאֶעֱנֵהוּ עִמּוֹ־אָנֹכִי בְצָרָה אֲחַלְּצֵהוּ וַאֲכַבְּדֵהוּ׃ 92.12. וַתַּבֵּט עֵינִי בְּשׁוּרָי בַּקָּמִים עָלַי מְרֵעִים תִּשְׁמַעְנָה אָזְנָי׃ 92.13. צַדִּיק כַּתָּמָר יִפְרָח כְּאֶרֶז בַּלְּבָנוֹן יִשְׂגֶּה׃ 92.14. שְׁתוּלִים בְּבֵית יְהוָה בְּחַצְרוֹת אֱלֹהֵינוּ יַפְרִיחוּ׃ 93.1. יְהוָה מָלָךְ גֵּאוּת לָבֵשׁ לָבֵשׁ יְהוָה עֹז הִתְאַזָּר אַף־תִּכּוֹן תֵּבֵל בַּל־תִּמּוֹט׃ 94.2. הַיְחָבְרְךָ כִּסֵּא הַוּוֹת יֹצֵר עָמָל עֲלֵי־חֹק׃ 94.2. הִנָּשֵׂא שֹׁפֵט הָאָרֶץ הָשֵׁב גְּמוּל עַל־גֵּאִים׃ 94.3. עַד־מָתַי רְשָׁעִים יְהוָה עַד־מָתַי רְשָׁעִים יַעֲלֹזוּ׃ 94.5. עַמְּךָ יְהוָה יְדַכְּאוּ וְנַחֲלָתְךָ יְעַנּוּ׃ 94.6. אַלְמָנָה וְגֵר יַהֲרֹגוּ וִיתוֹמִים יְרַצֵּחוּ׃ 94.7. וַיֹּאמְרוּ לֹא יִרְאֶה־יָּהּ וְלֹא־יָבִין אֱלֹהֵי יַעֲקֹב׃ 94.19. בְּרֹב שַׂרְעַפַּי בְּקִרְבִּי תַּנְחוּמֶיךָ יְשַׁעַשְׁעוּ נַפְשִׁי׃ 95.11. אֲשֶׁר־נִשְׁבַּעְתִּי בְאַפִּי אִם־יְבֹאוּן אֶל־מְנוּחָתִי׃ 96.12. יַעֲלֹז שָׂדַי וְכָל־אֲשֶׁר־בּוֹ אָז יְרַנְּנוּ כָּל־עֲצֵי־יָעַר׃ 98.1. מִזְמוֹר שִׁירוּ לַיהוָה שִׁיר חָדָשׁ כִּי־נִפְלָאוֹת עָשָׂה הוֹשִׁיעָה־לּוֹ יְמִינוֹ וּזְרוֹעַ קָדְשׁוֹ׃ 98.6. בַּחֲצֹצְרוֹת וְקוֹל שׁוֹפָר הָרִיעוּ לִפְנֵי הַמֶּלֶךְ יְהוָה׃ 99.5. רוֹמְמוּ יְהוָה אֱלֹהֵינוּ וְהִשְׁתַּחֲווּ לַהֲדֹם רַגְלָיו קָדוֹשׁ הוּא׃ 104.5. יָסַד־אֶרֶץ עַל־מְכוֹנֶיהָ בַּל־תִּמּוֹט עוֹלָם וָעֶד׃ 104.6. תְּהוֹם כַּלְּבוּשׁ כִּסִּיתוֹ עַל־הָרִים יַעַמְדוּ־מָיִם׃ 104.7. מִן־גַּעֲרָתְךָ יְנוּסוּן מִן־קוֹל רַעַמְךָ יֵחָפֵזוּן׃ 104.8. יַעֲלוּ הָרִים יֵרְדוּ בְקָעוֹת אֶל־מְקוֹם זֶה יָסַדְתָּ לָהֶם׃ 104.9. גְּבוּל־שַׂמְתָּ בַּל־יַעֲבֹרוּן בַּל־יְשׁוּבוּן לְכַסּוֹת הָאָרֶץ׃ 104.15. וְיַיִן יְשַׂמַּח לְבַב־אֱנוֹשׁ לְהַצְהִיל פָּנִים מִשָּׁמֶן וְלֶחֶם לְבַב־אֱנוֹשׁ יִסְעָד׃ 105.1. וַיַּעֲמִידֶהָ לְיַעֲקֹב לְחֹק לְיִשְׂרָאֵל בְּרִית עוֹלָם׃ 105.1. הוֹדוּ לַיהוָה קִרְאוּ בִּשְׁמוֹ הוֹדִיעוּ בָעַמִּים עֲלִילוֹתָיו׃ 105.2. שִׁירוּ־לוֹ זַמְּרוּ־לוֹ שִׂיחוּ בְּכָל־נִפְלְאוֹתָיו׃ 105.2. שָׁלַח מֶלֶךְ וַיַּתִּירֵהוּ מֹשֵׁל עַמִּים וַיְפַתְּחֵהוּ׃ 105.3. שָׁרַץ אַרְצָם צְפַרְדְּעִים בְּחַדְרֵי מַלְכֵיהֶם׃ 105.3. הִתְהַלְלוּ בְּשֵׁם קָדְשׁוֹ יִשְׂמַח לֵב מְבַקְשֵׁי יְהוָה׃ 105.4. שָׁאַל וַיָּבֵא שְׂלָו וְלֶחֶם שָׁמַיִם יַשְׂבִּיעֵם׃ 105.4. דִּרְשׁוּ יְהוָה וְעֻזּוֹ בַּקְּשׁוּ פָנָיו תָּמִיד׃ 105.5. זִכְרוּ נִפְלְאוֹתָיו אֲשֶׁר־עָשָׂה מֹפְתָיו וּמִשְׁפְּטֵי־פִיו׃ 105.6. זֶרַע אַבְרָהָם עַבְדּוֹ בְּנֵי יַעֲקֹב בְּחִירָיו׃ 105.7. הוּא יְהוָה אֱלֹהֵינוּ בְּכָל־הָאָרֶץ מִשְׁפָּטָיו׃ 105.8. זָכַר לְעוֹלָם בְּרִיתוֹ דָּבָר צִוָּה לְאֶלֶף דּוֹר׃ 105.9. אֲשֶׁר כָּרַת אֶת־אַבְרָהָם וּשְׁבוּעָתוֹ לְיִשְׂחָק׃ 105.11. לֵאמֹר לְךָ אֶתֵּן אֶת־אֶרֶץ־כְּנָעַן חֶבֶל נַחֲלַתְכֶם׃ 105.12. בִּהְיוֹתָם מְתֵי מִסְפָּר כִּמְעַט וְגָרִים בָּהּ׃ 105.13. וַיִּתְהַלְּכוּ מִגּוֹי אֶל־גּוֹי מִמַּמְלָכָה אֶל־עַם אַחֵר׃ 105.14. לֹא־הִנִּיחַ אָדָם לְעָשְׁקָם וַיּוֹכַח עֲלֵיהֶם מְלָכִים׃ 105.15. אַל־תִּגְּעוּ בִמְשִׁיחָי וְלִנְבִיאַי אַל־תָּרֵעוּ׃ 106.31. וַתֵּחָשֶׁב לוֹ לִצְדָקָה לְדֹר וָדֹר עַד־עוֹלָם׃ 106.47. הוֹשִׁיעֵנוּ יְהוָה אֱלֹהֵינוּ וְקַבְּצֵנוּ מִן־הַגּוֹיִם לְהֹדוֹת לְשֵׁם קָדְשֶׁךָ לְהִשְׁתַּבֵּחַ בִּתְהִלָּתֶךָ׃ 106.48. בָּרוּךְ־יְהוָה אֱלֹהֵי יִשְׂרָאֵל מִן־הָעוֹלָם וְעַד הָעוֹלָם וְאָמַר כָּל־הָעָם אָמֵן הַלְלוּ־יָהּ׃ 110.1. לְדָוִד מִזְמוֹר נְאֻם יְהוָה לַאדֹנִי שֵׁב לִימִינִי עַד־אָשִׁית אֹיְבֶיךָ הֲדֹם לְרַגְלֶיךָ׃ 110.3. עַמְּךָ נְדָבֹת בְּיוֹם חֵילֶךָ בְּהַדְרֵי־קֹדֶשׁ מֵרֶחֶם מִשְׁחָר לְךָ טַל יַלְדֻתֶיךָ׃ 117.1. הַלְלוּ אֶת־יְהוָה כָּל־גּוֹיִם שַׁבְּחוּהוּ כָּל־הָאֻמִּים׃ 117.2. כִּי גָבַר עָלֵינוּ חַסְדּוֹ וֶאֱמֶת־יְהוָה לְעוֹלָם הַלְלוּ־יָהּ׃ 118.25. אָנָּא יְהוָה הוֹשִׁיעָה נָּא אָנָּא יְהוָה הַצְלִיחָה נָּא׃ 119.62. חֲצוֹת־לַיְלָה אָקוּם לְהוֹדוֹת לָךְ עַל מִשְׁפְּטֵי צִדְקֶךָ׃ 119.105. נֵר־לְרַגְלִי דְבָרֶךָ וְאוֹר לִנְתִיבָתִי׃ 121.3. אַל־יִתֵּן לַמּוֹט רַגְלֶךָ אַל־יָנוּם שֹׁמְרֶךָ׃ 122.3. יְרוּשָׁלִַם הַבְּנוּיָה כְּעִיר שֶׁחֻבְּרָה־לָּהּ יַחְדָּו׃ 126.1. שִׁיר הַמַּעֲלוֹת בְּשׁוּב יְהוָה אֶת־שִׁיבַת צִיּוֹן הָיִינוּ כְּחֹלְמִים׃ 126.2. אָז יִמָּלֵא שְׂחוֹק פִּינוּ וּלְשׁוֹנֵנוּ רִנָּה אָז יֹאמְרוּ בַגּוֹיִם הִגְדִּיל יְהוָה לַעֲשׂוֹת עִם־אֵלֶּה׃ 132.7. נָבוֹאָה לְמִשְׁכְּנוֹתָיו נִשְׁתַּחֲוֶה לַהֲדֹם רַגְלָיו׃ 132.14. זֹאת־מְנוּחָתִי עֲדֵי־עַד פֹּה־אֵשֵׁב כִּי אִוִּתִיהָ׃ 134.1. שִׁיר הַמַּעֲלוֹת הִנֵּה בָּרֲכוּ אֶת־יְהוָה כָּל־עַבְדֵי יְהוָה הָעֹמְדִים בְּבֵית־יְהוָה בַּלֵּילוֹת׃ 136.6. לְרֹקַע הָאָרֶץ עַל־הַמָּיִם כִּי לְעוֹלָם חַסְדּוֹ׃ 137.1. עַל נַהֲרוֹת בָּבֶל שָׁם יָשַׁבְנוּ גַּם־בָּכִינוּ בְּזָכְרֵנוּ אֶת־צִיּוֹן׃ 137.2. עַל־עֲרָבִים בְּתוֹכָהּ תָּלִינוּ כִּנֹּרוֹתֵינוּ׃ 137.3. כִּי שָׁם שְׁאֵלוּנוּ שׁוֹבֵינוּ דִּבְרֵי־שִׁיר וְתוֹלָלֵינוּ שִׂמְחָה שִׁירוּ לָנוּ מִשִּׁיר צִיּוֹן׃ 137.4. אֵיךְ נָשִׁיר אֶת־שִׁיר־יְהוָה עַל אַדְמַת נֵכָר׃ 137.5. אִם־אֶשְׁכָּחֵךְ יְרוּשָׁלִָם תִּשְׁכַּח יְמִינִי׃ 141.2. תִּכּוֹן תְּפִלָּתִי קְטֹרֶת לְפָנֶיךָ מַשְׂאַת כַּפַּי מִנְחַת־עָרֶב׃ 146.6. עֹשֶׂה שָׁמַיִם וָאָרֶץ אֶת־הַיָּם וְאֶת־כָּל־אֲשֶׁר־בָּם הַשֹּׁמֵר אֱמֶת לְעוֹלָם׃ 147.2. לֹא עָשָׂה כֵן לְכָל־גּוֹי וּמִשְׁפָּטִים בַּל־יְדָעוּם הַלְלוּ־יָהּ׃ 147.2. בּוֹנֵה יְרוּשָׁלִַם יְהוָה נִדְחֵי יִשְׂרָאֵל יְכַנֵּס׃ 148.3. הַלְלוּהוּ שֶׁמֶשׁ וְיָרֵחַ הַלְלוּהוּ כָּל־כּוֹכְבֵי אוֹר׃ 150.3. הַלְלוּהוּ בְּתֵקַע שׁוֹפָר הַלְלוּהוּ בְּנֵבֶל וְכִנּוֹר׃ 150.4. הַלְלוּהוּ בְתֹף וּמָחוֹל הַלְלוּהוּ בְּמִנִּים וְעוּגָב׃ 150.5. הַלְלוּהוּ בְצִלְצְלֵי־שָׁמַע הַלְלוּהוּ בְּצִלְצְלֵי תְרוּעָה׃

3.1. A Psalm of David, when he fled from Absalom his son. 5.7. Thou destroyest them that speak falsehood; The LORD abhorreth the man of blood and of deceit. 6.2. O LORD, rebuke me not in Thine anger, Neither chasten me in Thy wrath. 6.3. Be gracious unto me, O LORD, for I languish away; Heal me, O LORD, for my bones are affrighted. 6.4. My soul also is sore affrighted; And Thou, O LORD, how long? 6.5. Return, O LORD, deliver my soul; Save me for Thy mercy's sake. 6.6. For in death there is no remembrance of Thee; In the nether-world who will give Thee thanks? 6.9. Depart from me, all ye workers of iniquity; For the LORD hath heard the voice of my weeping. 7.2. O LORD my God, in Thee have I taken refuge; Save me from all them that pursue me, and deliver me; 16.1. Michtam of David. Keep me, O God; for I have taken refuge in Thee. 17.8. Keep me as the apple of the eye, Hide me in the shadow of Thy wings, 24.1. A Psalm of David. The earth is the LORD’S, and the fulness thereof; the world, and they that dwell therein. 24.2. For He hath founded it upon the seas, and established it upon the floods. 28.2. Hear the voice of my supplications, when I cry unto Thee, When I lift up my hands toward Thy holy Sanctuary. 31.16. My times are in Thy hand; Deliver me from the hand of mine enemies, and from them that persecute me. 33.2. Give thanks unto the LORD with harp, Sing praises unto Him with the psaltery of ten strings. 33.6. By the word of the LORD were the heavens made; And all the host of them by the breath of His mouth. 35.13. But as for me, when they were sick, my clothing was sackcloth, I afflicted my soul with fasting; And my prayer, may it return into mine own bosom. 36.10. For with Thee is the fountain of life; In Thy light do we see light. 38.16. For in Thee, O LORD, do I hope; Thou wilt answer, O Lord my God. 40.7. Sacrifice and meal-offering Thou hast no delight in; mine ears hast Thou opened; burnt-offering and sin-offering hast Thou not required. 41.2. Happy is he that considereth the poor; the LORD will deliver him in the day of evil. 41.10. Yea, mine own familiar friend, in whom I trusted, who did eat of my bread, Hath lifted up his heel against me. 42.1. For the Leader; Maschil of the sons of Korah. 44.14. Thou makest us a taunt to our neighbours, a scorn and a derision to them that are round about us. 45.2. My heart overfloweth with a goodly matter; I say: 'My work is concerning a king'; My tongue is the pen of a ready writer. 46.4. Though the waters thereof roar and foam, Though the mountains shake at the swelling thereof. Selah 51.17. O Lord, open Thou my lips; and my mouth shall declare Thy praise. 51.18. For Thou delightest not in sacrifice, else would I give it; Thou hast no pleasure in burnt-offering. 51.19. The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, Thou wilt not despise. 52.8. The righteous also shall see, and fear, And shall laugh at him: 55.11. Day and night they go about it upon the walls thereof; iniquity also and mischief are in the midst of it. 60.7. That Thy beloved may be delivered, Save with Thy right hand, and answer me. 68.2. Let God arise, let His enemies be scattered; And let them that hate Him flee before Him. 68.11. Thy flock settled therein; Thou didst prepare in Thy goodness for the poor, O God. 74.15. Thou didst cleave fountain and brook; Thou driedst up ever-flowing rivers. 84.3. My soul yearneth, yea, even pineth for the courts of the LORD; my heart and my flesh sing for joy unto the living God. 84.11. For a day in Thy courts is better than a thousand; I had rather stand at the threshold of the house of my God, than to dwell in the tents of wickedness. 87.3. Glorious things are spoken of Thee, O city of God. Selah 91.1. O thou that dwellest in the covert of the Most High, And abidest in the shadow of the Almighty; 91.15. He shall call upon Me, and I will answer him; I will be with him in trouble; I will rescue him, and bring him to honour. 92.12. Mine eye also hath gazed on them that lie in wait for me, Mine ears have heard my desire of the evil-doers that rise up against me. 92.13. The righteous shall flourish like the palm-tree; He shall grow like a cedar in Lebanon. 92.14. Planted in the house of the LORD, They shall flourish in the courts of our God. 93.1. The LORD reigneth; He is clothed in majesty; The LORD is clothed, He hath girded Himself with strength; Yea, the world is established, that it cannot be moved. 94.2. Lift up Thyself, Thou Judge of the earth; Render to the proud their recompense. 94.3. LORD, how long shall the wicked, How long shall the wicked exult? 94.5. They crush Thy people, O LORD, And afflict Thy heritage. 94.6. They slay the widow and the stranger, And murder the fatherless. 94.7. And they say: 'The LORD will not see, Neither will the God of Jacob give heed.' 94.19. When my cares are many within me, Thy comforts delight my soul. 95.11. Wherefore I swore in My wrath, That they should not enter into My arest.' 96.12. Let the field exult; and all that is therein; Then shall all the trees of the wood sing for joy; 98.1. A Psalm. O sing unto the LORD a new song; For He hath done marvellous things; His right hand, and His holy arm, hath wrought salvation for Him. 98.6. With trumpets and sound of the horn Shout ye before the King, the LORD. 99.5. Exalt ye the LORD our God, And prostrate yourselves at His footstool; Holy is He. 104.5. Who didst establish the earth upon its foundations, that it should not be moved for ever and ever; 104.6. Thou didst cover it with the deep as with a vesture; the waters stood above the mountains. 104.7. At Thy rebuke they fled, at the voice of Thy thunder they hasted away— 104.8. The mountains rose, the valleys sank down— Unto the place which Thou hadst founded for them; 104.9. Thou didst set a bound which they should not pass over, That they might not return to cover the earth. 104.15. And wine that maketh glad the heart of man, Making the face brighter than oil, And bread that stayeth man's heart. 105.1. O give thanks unto the LORD, call upon His name; Make known His doings among the peoples. 105.2. Sing unto Him, sing praises unto Him; Speak ye of all His marvellous works. 105.3. Glory ye in His holy name; Let the heart of them rejoice that seek the LORD. 105.4. Seek ye the LORD and His strength; Seek His face continually. 105.5. Remember His marvellous works that He hath done, His wonders, and the judgments of His mouth; 105.6. O ye seed of Abraham His servant, Ye children of Jacob, His chosen ones. 105.7. He is the LORD our God; His judgments are in all the earth. 105.8. He hath remembered His covet for ever, The word which He commanded to a thousand generations; 105.9. [The covet] which He made with Abraham, And His oath unto Isaac; 105.10. And He established it unto Jacob for a statute, To Israel for an everlasting covet; 105.11. Saying: 'Unto thee will I give the land of Canaan, The lot of your inheritance.' 105.12. When they were but a few men in number. Yea, very few, and sojourners in it, 105.13. And when they went about from nation to nation, From one kingdom to another people, 105.14. He suffered no man to do them wrong, Yea, for their sake He reproved kings: 105.15. 'Touch not Mine anointed ones, And do My prophets no harm.' 106.31. And that was counted unto him for righteousness, Unto all generations for ever. 106.47. Save us, O LORD our God, And gather us from among the nations, That we may give thanks unto Thy holy name, That we may triumph in Thy praise. 106.48. Blessed be the LORD, the God of Israel, from everlasting even to everlasting, and let all the people say: 'Amen.' Hallelujah. 110.1. A Psalm of David. The LORD saith unto my lord: ‘Sit thou at My right hand, until I make thine enemies thy footstool.' 110.3. Thy people offer themselves willingly in the day of thy warfare; in adornments of holiness, from the womb of the dawn, Thine is the dew of thy youth. 117.1. O praise the LORD, all ye nations; Laud Him, all ye peoples. 117.2. For His mercy is great toward us; And the truth of the LORD endureth for ever. Hallelujah. 118.25. We beseech Thee, O LORD, save now! We beseech Thee, O LORD, make us now to prosper! 119.62. At midnight I will rise to give thanks unto Thee because of Thy righteous ordices. 119.105. NUN. Thy word is a lamp unto my feet, And a light unto my path. 121.3. He will not suffer thy foot to be moved; He that keepeth thee will not slumber. 122.3. Jerusalem, that art builded as a city that is compact together; 126.1. A Song of Ascents. When the LORD brought back those that returned to Zion, We were like unto them that dream. 126.2. Then was our mouth filled with laughter, and our tongue with singing; then said they among the nations: 'The LORD hath done great things with these.' 132.7. Let us go into His dwelling-place; Let us worship at His footstool. . 132.14. 'This is My resting-place for ever; Here will I dwell; for I have desired it. 134.1. A Song of Ascents. Behold, bless ye the LORD, all ye servants of the LORD, That stand in the house of the LORD in the night seasons. 136.6. To Him that spread forth the earth above the waters, For His mercy endureth for ever. 137.1. By the rivers of Babylon, There we sat down, yea, we wept, When we remembered Zion. 137.2. Upon the willows in the midst thereof We hanged up our harps. 137.3. For there they that led us captive asked of us words of song, And our tormentors asked of us mirth: ‘Sing us one of the songs of Zion.' 137.4. How shall we sing the LORD’S song In a foreign land? 137.5. If I forget thee, O Jerusalem, Let my right hand forget her cunning. 141.2. Let my prayer be set forth as incense before Thee, The lifting up of my hands as the evening sacrifice. 146.6. Who made heaven and earth, The sea, and all that in them is; Who keepeth truth for ever; 147.2. The LORD doth build up Jerusalem, He gathereth together the dispersed of Israel; 148.3. Praise ye Him, sun and moon; Praise Him, all ye stars of light. 150.3. Praise Him with the blast of the horn; Praise Him with the psaltery and harp. 150.4. Praise Him with the timbrel and dance; Praise Him with stringed instruments and the pipe. 150.5. Praise Him with the loud-sounding cymbals; Praise Him with the clanging cymbals.

31. Hebrew Bible, Numbers, 1.51, 3.5-3.14, 4.5-4.20, 4.25, 5.2, 5.9-5.10, 5.12-5.31, 6.22-6.27, 7.14, 7.86, 7.89, 8.1-8.5, 9.1-9.4, 10.1-10.10, 10.35-10.36, 12.1, 15.17-15.21, 15.32, 15.39, 16.20-16.23, 17.11-17.13, 18.1-18.8, 18.13-18.14, 18.19-18.24, 18.31, 19.14-19.15, 20.16, 20.23-20.29, 21.1, 21.3, 21.14, 23.21, 24.17, 24.24, 25.4, 25.11, 25.13, 26.10, 26.61, 27.1-27.11, 28.1-28.8, 29.7-29.11, 30.14, 31.7-31.11, 31.23, 33.37-33.39, 35.1-35.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 124, 139, 141, 144, 150, 171, 189, 251; Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 324, 327, 328, 330, 331, 332, 339; Damm, Religions and Education in Antiquity (2018) 94; Dignas Parker and Stroumsa, Priests and Prophets Among Pagans, Jews and Christians (2013) 32, 33, 35; Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 75; Feldman, Judaism and Hellenism Reconsidered (2006) 490, 492; Gera, Judith (2014) 182, 186, 187, 268, 302, 303, 306, 333; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 25, 91, 98, 106, 107, 108, 109, 175, 227, 230; Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 394; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 73, 190; Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 43

1.51. וּבִנְסֹעַ הַמִּשְׁכָּן יוֹרִידוּ אֹתוֹ הַלְוִיִּם וּבַחֲנֹת הַמִּשְׁכָּן יָקִימוּ אֹתוֹ הַלְוִיִּם וְהַזָּר הַקָּרֵב יוּמָת׃ 3.6. הַקְרֵב אֶת־מַטֵּה לֵוִי וְהַעֲמַדְתָּ אֹתוֹ לִפְנֵי אַהֲרֹן הַכֹּהֵן וְשֵׁרְתוּ אֹתוֹ׃ 3.7. וְשָׁמְרוּ אֶת־מִשְׁמַרְתּוֹ וְאֶת־מִשְׁמֶרֶת כָּל־הָעֵדָה לִפְנֵי אֹהֶל מוֹעֵד לַעֲבֹד אֶת־עֲבֹדַת הַמִּשְׁכָּן׃ 3.8. וְשָׁמְרוּ אֶת־כָּל־כְּלֵי אֹהֶל מוֹעֵד וְאֶת־מִשְׁמֶרֶת בְּנֵי יִשְׂרָאֵל לַעֲבֹד אֶת־עֲבֹדַת הַמִּשְׁכָּן׃ 3.9. וְנָתַתָּה אֶת־הַלְוִיִּם לְאַהֲרֹן וּלְבָנָיו נְתוּנִם נְתוּנִם הֵמָּה לוֹ מֵאֵת בְּנֵי יִשְׂרָאֵל׃ 3.11. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 3.12. וַאֲנִי הִנֵּה לָקַחְתִּי אֶת־הַלְוִיִּם מִתּוֹךְ בְּנֵי יִשְׂרָאֵל תַּחַת כָּל־בְּכוֹר פֶּטֶר רֶחֶם מִבְּנֵי יִשְׂרָאֵל וְהָיוּ לִי הַלְוִיִּם׃ 3.13. כִּי לִי כָּל־בְּכוֹר בְּיוֹם הַכֹּתִי כָל־בְּכוֹר בְּאֶרֶץ מִצְרַיִם הִקְדַּשְׁתִּי לִי כָל־בְּכוֹר בְּיִשְׂרָאֵל מֵאָדָם עַד־בְּהֵמָה לִי יִהְיוּ אֲנִי יְהוָה׃ 3.14. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה בְּמִדְבַּר סִינַי לֵאמֹר׃ 4.5. וּבָא אַהֲרֹן וּבָנָיו בִּנְסֹעַ הַמַּחֲנֶה וְהוֹרִדוּ אֵת פָּרֹכֶת הַמָּסָךְ וְכִסּוּ־בָהּ אֵת אֲרֹן הָעֵדֻת׃ 4.6. וְנָתְנוּ עָלָיו כְּסוּי עוֹר תַּחַשׁ וּפָרְשׂוּ בֶגֶד־כְּלִיל תְּכֵלֶת מִלְמָעְלָה וְשָׂמוּ בַּדָּיו׃ 4.7. וְעַל שֻׁלְחַן הַפָּנִים יִפְרְשׂוּ בֶּגֶד תְּכֵלֶת וְנָתְנוּ עָלָיו אֶת־הַקְּעָרֹת וְאֶת־הַכַּפֹּת וְאֶת־הַמְּנַקִּיֹּת וְאֵת קְשׂוֹת הַנָּסֶךְ וְלֶחֶם הַתָּמִיד עָלָיו יִהְיֶה׃ 4.8. וּפָרְשׂוּ עֲלֵיהֶם בֶּגֶד תּוֹלַעַת שָׁנִי וְכִסּוּ אֹתוֹ בְּמִכְסֵה עוֹר תָּחַשׁ וְשָׂמוּ אֶת־בַּדָּיו׃ 4.9. וְלָקְחוּ בֶּגֶד תְּכֵלֶת וְכִסּוּ אֶת־מְנֹרַת הַמָּאוֹר וְאֶת־נֵרֹתֶיהָ וְאֶת־מַלְקָחֶיהָ וְאֶת־מַחְתֹּתֶיהָ וְאֵת כָּל־כְּלֵי שַׁמְנָהּ אֲשֶׁר יְשָׁרְתוּ־לָהּ בָּהֶם׃ 4.11. וְעַל מִזְבַּח הַזָּהָב יִפְרְשׂוּ בֶּגֶד תְּכֵלֶת וְכִסּוּ אֹתוֹ בְּמִכְסֵה עוֹר תָּחַשׁ וְשָׂמוּ אֶת־בַּדָּיו׃ 4.12. וְלָקְחוּ אֶת־כָּל־כְּלֵי הַשָּׁרֵת אֲשֶׁר יְשָׁרְתוּ־בָם בַּקֹּדֶשׁ וְנָתְנוּ אֶל־בֶּגֶד תְּכֵלֶת וְכִסּוּ אוֹתָם בְּמִכְסֵה עוֹר תָּחַשׁ וְנָתְנוּ עַל־הַמּוֹט׃ 4.13. וְדִשְּׁנוּ אֶת־הַמִּזְבֵּחַ וּפָרְשׂוּ עָלָיו בֶּגֶד אַרְגָּמָן׃ 4.14. וְנָתְנוּ עָלָיו אֶת־כָּל־כֵּלָיו אֲשֶׁר יְשָׁרְתוּ עָלָיו בָּהֶם אֶת־הַמַּחְתֹּת אֶת־הַמִּזְלָגֹת וְאֶת־הַיָּעִים וְאֶת־הַמִּזְרָקֹת כֹּל כְּלֵי הַמִּזְבֵּחַ וּפָרְשׂוּ עָלָיו כְּסוּי עוֹר תַּחַשׁ וְשָׂמוּ בַדָּיו׃ 4.15. וְכִלָּה אַהֲרֹן־וּבָנָיו לְכַסֹּת אֶת־הַקֹּדֶשׁ וְאֶת־כָּל־כְּלֵי הַקֹּדֶשׁ בִּנְסֹעַ הַמַּחֲנֶה וְאַחֲרֵי־כֵן יָבֹאוּ בְנֵי־קְהָת לָשֵׂאת וְלֹא־יִגְּעוּ אֶל־הַקֹּדֶשׁ וָמֵתוּ אֵלֶּה מַשָּׂא בְנֵי־קְהָת בְּאֹהֶל מוֹעֵד׃ 4.16. וּפְקֻדַּת אֶלְעָזָר בֶּן־אַהֲרֹן הַכֹּהֵן שֶׁמֶן הַמָּאוֹר וּקְטֹרֶת הַסַּמִּים וּמִנְחַת הַתָּמִיד וְשֶׁמֶן הַמִּשְׁחָה פְּקֻדַּת כָּל־הַמִּשְׁכָּן וְכָל־אֲשֶׁר־בּוֹ בְּקֹדֶשׁ וּבְכֵלָיו׃ 4.17. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן לֵאמֹר׃ 4.18. אַל־תַּכְרִיתוּ אֶת־שֵׁבֶט מִשְׁפְּחֹת הַקְּהָתִי מִתּוֹךְ הַלְוִיִּם׃ 4.19. וְזֹאת עֲשׂוּ לָהֶם וְחָיוּ וְלֹא יָמֻתוּ בְּגִשְׁתָּם אֶת־קֹדֶשׁ הַקֳּדָשִׁים אַהֲרֹן וּבָנָיו יָבֹאוּ וְשָׂמוּ אוֹתָם אִישׁ אִישׁ עַל־עֲבֹדָתוֹ וְאֶל־מַשָּׂאוֹ׃ 5.2. וְאַתְּ כִּי שָׂטִית תַּחַת אִישֵׁךְ וְכִי נִטְמֵאת וַיִּתֵּן אִישׁ בָּךְ אֶת־שְׁכָבְתּוֹ מִבַּלְעֲדֵי אִישֵׁךְ׃ 5.2. צַו אֶת־בְּנֵי יִשְׂרָאֵל וִישַׁלְּחוּ מִן־הַמַּחֲנֶה כָּל־צָרוּעַ וְכָל־זָב וְכֹל טָמֵא לָנָפֶשׁ׃ 5.9. וְכָל־תְּרוּמָה לְכָל־קָדְשֵׁי בְנֵי־יִשְׂרָאֵל אֲשֶׁר־יַקְרִיבוּ לַכֹּהֵן לוֹ יִהְיֶה׃ 5.12. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אִישׁ אִישׁ כִּי־תִשְׂטֶה אִשְׁתּוֹ וּמָעֲלָה בוֹ מָעַל׃ 5.13. וְשָׁכַב אִישׁ אֹתָהּ שִׁכְבַת־זֶרַע וְנֶעְלַם מֵעֵינֵי אִישָׁהּ וְנִסְתְּרָה וְהִיא נִטְמָאָה וְעֵד אֵין בָּהּ וְהִוא לֹא נִתְפָּשָׂה׃ 5.14. וְעָבַר עָלָיו רוּחַ־קִנְאָה וְקִנֵּא אֶת־אִשְׁתּוֹ וְהִוא נִטְמָאָה אוֹ־עָבַר עָלָיו רוּחַ־קִנְאָה וְקִנֵּא אֶת־אִשְׁתּוֹ וְהִיא לֹא נִטְמָאָה׃ 5.15. וְהֵבִיא הָאִישׁ אֶת־אִשְׁתּוֹ אֶל־הַכֹּהֵן וְהֵבִיא אֶת־קָרְבָּנָהּ עָלֶיהָ עֲשִׂירִת הָאֵיפָה קֶמַח שְׂעֹרִים לֹא־יִצֹק עָלָיו שֶׁמֶן וְלֹא־יִתֵּן עָלָיו לְבֹנָה כִּי־מִנְחַת קְנָאֹת הוּא מִנְחַת זִכָּרוֹן מַזְכֶּרֶת עָוֺן׃ 5.16. וְהִקְרִיב אֹתָהּ הַכֹּהֵן וְהֶעֱמִדָהּ לִפְנֵי יְהוָה׃ 5.17. וְלָקַח הַכֹּהֵן מַיִם קְדֹשִׁים בִּכְלִי־חָרֶשׂ וּמִן־הֶעָפָר אֲשֶׁר יִהְיֶה בְּקַרְקַע הַמִּשְׁכָּן יִקַּח הַכֹּהֵן וְנָתַן אֶל־הַמָּיִם׃ 5.18. וְהֶעֱמִיד הַכֹּהֵן אֶת־הָאִשָּׁה לִפְנֵי יְהוָה וּפָרַע אֶת־רֹאשׁ הָאִשָּׁה וְנָתַן עַל־כַּפֶּיהָ אֵת מִנְחַת הַזִּכָּרוֹן מִנְחַת קְנָאֹת הִוא וּבְיַד הַכֹּהֵן יִהְיוּ מֵי הַמָּרִים הַמְאָרֲרִים׃ 5.19. וְהִשְׁבִּיעַ אֹתָהּ הַכֹּהֵן וְאָמַר אֶל־הָאִשָּׁה אִם־לֹא שָׁכַב אִישׁ אֹתָךְ וְאִם־לֹא שָׂטִית טֻמְאָה תַּחַת אִישֵׁךְ הִנָּקִי מִמֵּי הַמָּרִים הַמְאָרֲרִים הָאֵלֶּה׃ 5.21. וְהִשְׁבִּיעַ הַכֹּהֵן אֶת־הָאִשָּׁה בִּשְׁבֻעַת הָאָלָה וְאָמַר הַכֹּהֵן לָאִשָּׁה יִתֵּן יְהוָה אוֹתָךְ לְאָלָה וְלִשְׁבֻעָה בְּתוֹךְ עַמֵּךְ בְּתֵת יְהוָה אֶת־יְרֵכֵךְ נֹפֶלֶת וְאֶת־בִּטְנֵךְ צָבָה׃ 5.22. וּבָאוּ הַמַּיִם הַמְאָרְרִים הָאֵלֶּה בְּמֵעַיִךְ לַצְבּוֹת בֶּטֶן וְלַנְפִּל יָרֵךְ וְאָמְרָה הָאִשָּׁה אָמֵן אָמֵן׃ 5.23. וְכָתַב אֶת־הָאָלֹת הָאֵלֶּה הַכֹּהֵן בַּסֵּפֶר וּמָחָה אֶל־מֵי הַמָּרִים׃ 5.24. וְהִשְׁקָה אֶת־הָאִשָּׁה אֶת־מֵי הַמָּרִים הַמְאָרֲרִים וּבָאוּ בָהּ הַמַּיִם הַמְאָרֲרִים לְמָרִים׃ 5.25. וְלָקַח הַכֹּהֵן מִיַּד הָאִשָּׁה אֵת מִנְחַת הַקְּנָאֹת וְהֵנִיף אֶת־הַמִּנְחָה לִפְנֵי יְהוָה וְהִקְרִיב אֹתָהּ אֶל־הַמִּזְבֵּחַ׃ 5.26. וְקָמַץ הַכֹּהֵן מִן־הַמִּנְחָה אֶת־אַזְכָּרָתָהּ וְהִקְטִיר הַמִּזְבֵּחָה וְאַחַר יַשְׁקֶה אֶת־הָאִשָּׁה אֶת־הַמָּיִם׃ 5.27. וְהִשְׁקָהּ אֶת־הַמַּיִם וְהָיְתָה אִם־נִטְמְאָה וַתִּמְעֹל מַעַל בְּאִישָׁהּ וּבָאוּ בָהּ הַמַּיִם הַמְאָרֲרִים לְמָרִים וְצָבְתָה בִטְנָהּ וְנָפְלָה יְרֵכָהּ וְהָיְתָה הָאִשָּׁה לְאָלָה בְּקֶרֶב עַמָּהּ׃ 5.28. וְאִם־לֹא נִטְמְאָה הָאִשָּׁה וּטְהֹרָה הִוא וְנִקְּתָה וְנִזְרְעָה זָרַע׃ 5.29. זֹאת תּוֹרַת הַקְּנָאֹת אֲשֶׁר תִּשְׂטֶה אִשָּׁה תַּחַת אִישָׁהּ וְנִטְמָאָה׃ 5.31. וְנִקָּה הָאִישׁ מֵעָוֺן וְהָאִשָּׁה הַהִוא תִּשָּׂא אֶת־עֲוֺנָהּ׃ 6.22. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 6.23. דַּבֵּר אֶל־אַהֲרֹן וְאֶל־בָּנָיו לֵאמֹר כֹּה תְבָרֲכוּ אֶת־בְּנֵי יִשְׂרָאֵל אָמוֹר לָהֶם׃ 6.24. יְבָרֶכְךָ יְהוָה וְיִשְׁמְרֶךָ׃ 6.25. יָאֵר יְהוָה פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ׃ 6.26. יִשָּׂא יְהוָה פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹם׃ 6.27. וְשָׂמוּ אֶת־שְׁמִי עַל־בְּנֵי יִשְׂרָאֵל וַאֲנִי אֲבָרֲכֵם׃ 7.14. כַּף אַחַת עֲשָׂרָה זָהָב מְלֵאָה קְטֹרֶת׃ 7.86. כַּפּוֹת זָהָב שְׁתֵּים־עֶשְׂרֵה מְלֵאֹת קְטֹרֶת עֲשָׂרָה עֲשָׂרָה הַכַּף בְּשֶׁקֶל הַקֹּדֶשׁ כָּל־זְהַב הַכַּפּוֹת עֶשְׂרִים וּמֵאָה׃ 7.89. וּבְבֹא מֹשֶׁה אֶל־אֹהֶל מוֹעֵד לְדַבֵּר אִתּוֹ וַיִּשְׁמַע אֶת־הַקּוֹל מִדַּבֵּר אֵלָיו מֵעַל הַכַּפֹּרֶת אֲשֶׁר עַל־אֲרֹן הָעֵדֻת מִבֵּין שְׁנֵי הַכְּרֻבִים וַיְדַבֵּר אֵלָיו׃ 8.1. וְהִקְרַבְתָּ אֶת־הַלְוִיִּם לִפְנֵי יְהוָה וְסָמְכוּ בְנֵי־יִשְׂרָאֵל אֶת־יְדֵיהֶם עַל־הַלְוִיִּם׃ 8.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 8.2. וַיַּעַשׂ מֹשֶׁה וְאַהֲרֹן וְכָל־עֲדַת בְּנֵי־יִשְׂרָאֵל לַלְוִיִּם כְּכֹל אֲשֶׁר־צִוָּה יְהוָה אֶת־מֹשֶׁה לַלְוִיִּם כֵּן־עָשׂוּ לָהֶם בְּנֵי יִשְׂרָאֵל׃ 8.2. דַּבֵּר אֶל־אַהֲרֹן וְאָמַרְתָּ אֵלָיו בְּהַעֲלֹתְךָ אֶת־הַנֵּרֹת אֶל־מוּל פְּנֵי הַמְּנוֹרָה יָאִירוּ שִׁבְעַת הַנֵּרוֹת׃ 8.3. וַיַּעַשׂ כֵּן אַהֲרֹן אֶל־מוּל פְּנֵי הַמְּנוֹרָה הֶעֱלָה נֵרֹתֶיהָ כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה׃ 8.4. וְזֶה מַעֲשֵׂה הַמְּנֹרָה מִקְשָׁה זָהָב עַד־יְרֵכָהּ עַד־פִּרְחָהּ מִקְשָׁה הִוא כַּמַּרְאֶה אֲשֶׁר הֶרְאָה יְהוָה אֶת־מֹשֶׁה כֵּן עָשָׂה אֶת־הַמְּנֹרָה׃ 8.5. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 9.1. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר אִישׁ אִישׁ כִּי־יִהְיֶה־טָמֵא לָנֶפֶשׁ אוֹ בְדֶרֶךְ רְחֹקָה לָכֶם אוֹ לְדֹרֹתֵיכֶם וְעָשָׂה פֶסַח לַיהוָה׃ 9.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה בְמִדְבַּר־סִינַי בַּשָּׁנָה הַשֵּׁנִית לְצֵאתָם מֵאֶרֶץ מִצְרַיִם בַּחֹדֶשׁ הָרִאשׁוֹן לֵאמֹר׃ 9.2. וְיַעֲשׂוּ בְנֵי־יִשְׂרָאֵל אֶת־הַפָּסַח בְּמוֹעֲדוֹ׃ 9.2. וְיֵשׁ אֲשֶׁר יִהְיֶה הֶעָנָן יָמִים מִסְפָּר עַל־הַמִּשְׁכָּן עַל־פִּי יְהוָה יַחֲנוּ וְעַל־פִּי יְהוָה יִסָּעוּ׃ 9.3. בְּאַרְבָּעָה עָשָׂר־יוֹם בַּחֹדֶשׁ הַזֶּה בֵּין הָעֲרְבַּיִם תַּעֲשׂוּ אֹתוֹ בְּמוֹעֲדוֹ כְּכָל־חֻקֹּתָיו וּכְכָל־מִשְׁפָּטָיו תַּעֲשׂוּ אֹתוֹ׃ 9.4. וַיְדַבֵּר מֹשֶׁה אֶל־בְּנֵי יִשְׂרָאֵל לַעֲשֹׂת הַפָּסַח׃ 10.1. וּבְיוֹם שִׂמְחַתְכֶם וּבְמוֹעֲדֵיכֶם וּבְרָאשֵׁי חָדְשֵׁיכֶם וּתְקַעְתֶּם בַּחֲצֹצְרֹת עַל עֹלֹתֵיכֶם וְעַל זִבְחֵי שַׁלְמֵיכֶם וְהָיוּ לָכֶם לְזִכָּרוֹן לִפְנֵי אֱלֹהֵיכֶם אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 10.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 10.2. עֲשֵׂה לְךָ שְׁתֵּי חֲצוֹצְרֹת כֶּסֶף מִקְשָׁה תַּעֲשֶׂה אֹתָם וְהָיוּ לְךָ לְמִקְרָא הָעֵדָה וּלְמַסַּע אֶת־הַמַּחֲנוֹת׃ 10.2. וְעַל־צְבָא מַטֵּה בְנֵי־גָד אֶלְיָסָף בֶּן־דְּעוּאֵל׃ 10.3. וְתָקְעוּ בָּהֵן וְנוֹעֲדוּ אֵלֶיךָ כָּל־הָעֵדָה אֶל־פֶּתַח אֹהֶל מוֹעֵד׃ 10.3. וַיֹּאמֶר אֵלָיו לֹא אֵלֵךְ כִּי אִם־אֶל־אַרְצִי וְאֶל־מוֹלַדְתִּי אֵלֵךְ׃ 10.4. וְאִם־בְּאַחַת יִתְקָעוּ וְנוֹעֲדוּ אֵלֶיךָ הַנְּשִׂיאִים רָאשֵׁי אַלְפֵי יִשְׂרָאֵל׃ 10.5. וּתְקַעְתֶּם תְּרוּעָה וְנָסְעוּ הַמַּחֲנוֹת הַחֹנִים קֵדְמָה׃ 10.6. וּתְקַעְתֶּם תְּרוּעָה שֵׁנִית וְנָסְעוּ הַמַּחֲנוֹת הַחֹנִים תֵּימָנָה תְּרוּעָה יִתְקְעוּ לְמַסְעֵיהֶם׃ 10.7. וּבְהַקְהִיל אֶת־הַקָּהָל תִּתְקְעוּ וְלֹא תָרִיעוּ׃ 10.8. וּבְנֵי אַהֲרֹן הַכֹּהֲנִים יִתְקְעוּ בַּחֲצֹצְרוֹת וְהָיוּ לָכֶם לְחֻקַּת עוֹלָם לְדֹרֹתֵיכֶם׃ 10.9. וְכִי־תָבֹאוּ מִלְחָמָה בְּאַרְצְכֶם עַל־הַצַּר הַצֹּרֵר אֶתְכֶם וַהֲרֵעֹתֶם בַּחֲצֹצְרוֹת וֲנִזְכַּרְתֶּם לִפְנֵי יְהוָה אֱלֹהֵיכֶם וְנוֹשַׁעְתֶּם מֵאֹיְבֵיכֶם׃ 10.35. וַיְהִי בִּנְסֹעַ הָאָרֹן וַיֹּאמֶר מֹשֶׁה קוּמָה יְהוָה וְיָפֻצוּ אֹיְבֶיךָ וְיָנֻסוּ מְשַׂנְאֶיךָ מִפָּנֶיךָ׃ 10.36. וּבְנֻחֹה יֹאמַר שׁוּבָה יְהוָה רִבְבוֹת אַלְפֵי יִשְׂרָאֵל׃ 12.1. וְהֶעָנָן סָר מֵעַל הָאֹהֶל וְהִנֵּה מִרְיָם מְצֹרַעַת כַּשָּׁלֶג וַיִּפֶן אַהֲרֹן אֶל־מִרְיָם וְהִנֵּה מְצֹרָעַת׃ 12.1. וַתְּדַבֵּר מִרְיָם וְאַהֲרֹן בְּמֹשֶׁה עַל־אֹדוֹת הָאִשָּׁה הַכֻּשִׁית אֲשֶׁר לָקָח כִּי־אִשָּׁה כֻשִׁית לָקָח׃ 15.17. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 15.18. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם בְּבֹאֲכֶם אֶל־הָאָרֶץ אֲשֶׁר אֲנִי מֵבִיא אֶתְכֶם שָׁמָּה׃ 15.19. וְהָיָה בַּאֲכָלְכֶם מִלֶּחֶם הָאָרֶץ תָּרִימוּ תְרוּמָה לַיהוָה׃ 15.21. מֵרֵאשִׁית עֲרִסֹתֵיכֶם תִּתְּנוּ לַיהוָה תְּרוּמָה לְדֹרֹתֵיכֶם׃ 15.32. וַיִּהְיוּ בְנֵי־יִשְׂרָאֵל בַּמִּדְבָּר וַיִּמְצְאוּ אִישׁ מְקֹשֵׁשׁ עֵצִים בְּיוֹם הַשַּׁבָּת׃ 15.39. וְהָיָה לָכֶם לְצִיצִת וּרְאִיתֶם אֹתוֹ וּזְכַרְתֶּם אֶת־כָּל־מִצְוֺת יְהוָה וַעֲשִׂיתֶם אֹתָם וְלֹא־תָתֻרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם אֲשֶׁר־אַתֶּם זֹנִים אַחֲרֵיהֶם׃ 16.21. הִבָּדְלוּ מִתּוֹךְ הָעֵדָה הַזֹּאת וַאַכַלֶּה אֹתָם כְּרָגַע׃ 16.22. וַיִּפְּלוּ עַל־פְּנֵיהֶם וַיֹּאמְרוּ אֵל אֱלֹהֵי הָרוּחֹת לְכָל־בָּשָׂר הָאִישׁ אֶחָד יֶחֱטָא וְעַל כָּל־הָעֵדָה תִּקְצֹף׃ 16.23. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 17.11. וַיֹּאמֶר מֹשֶׁה אֶל־אַהֲרֹן קַח אֶת־הַמַּחְתָּה וְתֶן־עָלֶיהָ אֵשׁ מֵעַל הַמִּזְבֵּחַ וְשִׂים קְטֹרֶת וְהוֹלֵךְ מְהֵרָה אֶל־הָעֵדָה וְכַפֵּר עֲלֵיהֶם כִּי־יָצָא הַקֶּצֶף מִלִּפְנֵי יְהוָה הֵחֵל הַנָּגֶף׃ 17.12. וַיִּקַּח אַהֲרֹן כַּאֲשֶׁר דִּבֶּר מֹשֶׁה וַיָּרָץ אֶל־תּוֹך הַקָּהָל וְהִנֵּה הֵחֵל הַנֶּגֶף בָּעָם וַיִּתֵּן אֶת־הַקְּטֹרֶת וַיְכַפֵּר עַל־הָעָם׃ 17.13. וַיַּעֲמֹד בֵּין־הַמֵּתִים וּבֵין הַחַיִּים וַתֵּעָצַר הַמַּגֵּפָה׃ 18.1. וַיֹּאמֶר יְהוָה אֶל־אַהֲרֹן אַתָּה וּבָנֶיךָ וּבֵית־אָבִיךָ אִתָּךְ תִּשְׂאוּ אֶת־עֲוֺן הַמִּקְדָּשׁ וְאַתָּה וּבָנֶיךָ אִתָּךְ תִּשְׂאוּ אֶת־עֲוֺן כְּהֻנַּתְכֶם׃ 18.1. בְּקֹדֶשׁ הַקֳּדָשִׁים תֹּאכֲלֶנּוּ כָּל־זָכָר יֹאכַל אֹתוֹ קֹדֶשׁ יִהְיֶה־לָּךְ׃ 18.2. וְגַם אֶת־אַחֶיךָ מַטֵּה לֵוִי שֵׁבֶט אָבִיךָ הַקְרֵב אִתָּךְ וְיִלָּווּ עָלֶיךָ וִישָׁרְתוּךָ וְאַתָּה וּבָנֶיךָ אִתָּךְ לִפְנֵי אֹהֶל הָעֵדֻת׃ 18.2. וַיֹּאמֶר יְהוָה אֶל־אַהֲרֹן בְּאַרְצָם לֹא תִנְחָל וְחֵלֶק לֹא־יִהְיֶה לְךָ בְּתוֹכָם אֲנִי חֶלְקְךָ וְנַחֲלָתְךָ בְּתוֹךְ בְּנֵי יִשְׂרָאֵל׃ 18.3. וְאָמַרְתָּ אֲלֵהֶם בַּהֲרִימְכֶם אֶת־חֶלְבּוֹ מִמֶּנּוּ וְנֶחְשַׁב לַלְוִיִּם כִּתְבוּאַת גֹּרֶן וְכִתְבוּאַת יָקֶב׃ 18.3. וְשָׁמְרוּ מִשְׁמַרְתְּךָ וּמִשְׁמֶרֶת כָּל־הָאֹהֶל אַךְ אֶל־כְּלֵי הַקֹּדֶשׁ וְאֶל־הַמִּזְבֵּחַ לֹא יִקְרָבוּ וְלֹא־יָמֻתוּ גַם־הֵם גַּם־אַתֶּם׃ 18.4. וְנִלְווּ עָלֶיךָ וְשָׁמְרוּ אֶת־מִשְׁמֶרֶת אֹהֶל מוֹעֵד לְכֹל עֲבֹדַת הָאֹהֶל וְזָר לֹא־יִקְרַב אֲלֵיכֶם׃ 18.5. וּשְׁמַרְתֶּם אֵת מִשְׁמֶרֶת הַקֹּדֶשׁ וְאֵת מִשְׁמֶרֶת הַמִּזְבֵּחַ וְלֹא־יִהְיֶה עוֹד קֶצֶף עַל־בְּנֵי יִשְׂרָאֵל׃ 18.6. וַאֲנִי הִנֵּה לָקַחְתִּי אֶת־אֲחֵיכֶם הַלְוִיִּם מִתּוֹךְ בְּנֵי יִשְׂרָאֵל לָכֶם מַתָּנָה נְתֻנִים לַיהוָה לַעֲבֹד אֶת־עֲבֹדַת אֹהֶל מוֹעֵד׃ 18.7. וְאַתָּה וּבָנֶיךָ אִתְּךָ תִּשְׁמְרוּ אֶת־כְּהֻנַּתְכֶם לְכָל־דְּבַר הַמִּזְבֵּחַ וּלְמִבֵּית לַפָּרֹכֶת וַעֲבַדְתֶּם עֲבֹדַת מַתָּנָה אֶתֵּן אֶת־כְּהֻנַּתְכֶם וְהַזָּר הַקָּרֵב יוּמָת׃ 18.8. וַיְדַבֵּר יְהוָה אֶל־אַהֲרֹן וַאֲנִי הִנֵּה נָתַתִּי לְךָ אֶת־מִשְׁמֶרֶת תְּרוּמֹתָי לְכָל־קָדְשֵׁי בְנֵי־יִשְׂרָאֵל לְךָ נְתַתִּים לְמָשְׁחָה וּלְבָנֶיךָ לְחָק־עוֹלָם׃ 18.13. בִּכּוּרֵי כָּל־אֲשֶׁר בְּאַרְצָם אֲשֶׁר־יָבִיאוּ לַיהוָה לְךָ יִהְיֶה כָּל־טָהוֹר בְּבֵיתְךָ יֹאכֲלֶנּוּ׃ 18.14. כָּל־חֵרֶם בְּיִשְׂרָאֵל לְךָ יִהְיֶה׃ 18.19. כֹּל תְּרוּמֹת הַקֳּדָשִׁים אֲשֶׁר יָרִימוּ בְנֵי־יִשְׂרָאֵל לַיהוָה נָתַתִּי לְךָ וּלְבָנֶיךָ וְלִבְנֹתֶיךָ אִתְּךָ לְחָק־עוֹלָם בְּרִית מֶלַח עוֹלָם הִוא לִפְנֵי יְהוָה לְךָ וּלְזַרְעֲךָ אִתָּךְ׃ 18.21. וְלִבְנֵי לֵוִי הִנֵּה נָתַתִּי כָּל־מַעֲשֵׂר בְּיִשְׂרָאֵל לְנַחֲלָה חֵלֶף עֲבֹדָתָם אֲשֶׁר־הֵם עֹבְדִים אֶת־עֲבֹדַת אֹהֶל מוֹעֵד׃ 18.22. וְלֹא־יִקְרְבוּ עוֹד בְּנֵי יִשְׂרָאֵל אֶל־אֹהֶל מוֹעֵד לָשֵׂאת חֵטְא לָמוּת׃ 18.23. וְעָבַד הַלֵּוִי הוּא אֶת־עֲבֹדַת אֹהֶל מוֹעֵד וְהֵם יִשְׂאוּ עֲוֺנָם חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם וּבְתוֹךְ בְּנֵי יִשְׂרָאֵל לֹא יִנְחֲלוּ נַחֲלָה׃ 18.24. כִּי אֶת־מַעְשַׂר בְּנֵי־יִשְׂרָאֵל אֲשֶׁר יָרִימוּ לַיהוָה תְּרוּמָה נָתַתִּי לַלְוִיִּם לְנַחֲלָה עַל־כֵּן אָמַרְתִּי לָהֶם בְּתוֹךְ בְּנֵי יִשְׂרָאֵל לֹא יִנְחֲלוּ נַחֲלָה׃ 18.31. וַאֲכַלְתֶּם אֹתוֹ בְּכָל־מָקוֹם אַתֶּם וּבֵיתְכֶם כִּי־שָׂכָר הוּא לָכֶם חֵלֶף עֲבֹדַתְכֶם בְּאֹהֶל מוֹעֵד׃ 19.14. זֹאת הַתּוֹרָה אָדָם כִּי־יָמוּת בְּאֹהֶל כָּל־הַבָּא אֶל־הָאֹהֶל וְכָל־אֲשֶׁר בָּאֹהֶל יִטְמָא שִׁבְעַת יָמִים׃ 19.15. וְכֹל כְּלִי פָתוּחַ אֲשֶׁר אֵין־צָמִיד פָּתִיל עָלָיו טָמֵא הוּא׃ 20.16. וַנִּצְעַק אֶל־יְהוָה וַיִּשְׁמַע קֹלֵנוּ וַיִּשְׁלַח מַלְאָךְ וַיֹּצִאֵנוּ מִמִּצְרָיִם וְהִנֵּה אֲנַחְנוּ בְקָדֵשׁ עִיר קְצֵה גְבוּלֶךָ׃ 20.23. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן בְּהֹר הָהָר עַל־גְּבוּל אֶרֶץ־אֱדוֹם לֵאמֹר׃ 20.24. יֵאָסֵף אַהֲרֹן אֶל־עַמָּיו כִּי לֹא יָבֹא אֶל־הָאָרֶץ אֲשֶׁר נָתַתִּי לִבְנֵי יִשְׂרָאֵל עַל אֲשֶׁר־מְרִיתֶם אֶת־פִּי לְמֵי מְרִיבָה׃ 20.25. קַח אֶת־אַהֲרֹן וְאֶת־אֶלְעָזָר בְּנוֹ וְהַעַל אֹתָם הֹר הָהָר׃ 20.26. וְהַפְשֵׁט אֶת־אַהֲרֹן אֶת־בְּגָדָיו וְהִלְבַּשְׁתָּם אֶת־אֶלְעָזָר בְּנוֹ וְאַהֲרֹן יֵאָסֵף וּמֵת שָׁם׃ 20.27. וַיַּעַשׂ מֹשֶׁה כַּאֲשֶׁר צִוָּה יְהוָה וַיַּעֲלוּ אֶל־הֹר הָהָר לְעֵינֵי כָּל־הָעֵדָה׃ 20.28. וַיַּפְשֵׁט מֹשֶׁה אֶת־אַהֲרֹן אֶת־בְּגָדָיו וַיַּלְבֵּשׁ אֹתָם אֶת־אֶלְעָזָר בְּנוֹ וַיָּמָת אַהֲרֹן שָׁם בְּרֹאשׁ הָהָר וַיֵּרֶד מֹשֶׁה וְאֶלְעָזָר מִן־הָהָר׃ 20.29. וַיִּרְאוּ כָּל־הָעֵדָה כִּי גָוַע אַהֲרֹן וַיִּבְכּוּ אֶת־אַהֲרֹן שְׁלֹשִׁים יוֹם כֹּל בֵּית יִשְׂרָאֵל׃ 21.1. וַיִּשְׁמַע הַכְּנַעֲנִי מֶלֶךְ־עֲרָד יֹשֵׁב הַנֶּגֶב כִּי בָּא יִשְׂרָאֵל דֶּרֶךְ הָאֲתָרִים וַיִּלָּחֶם בְּיִשְׂרָאֵל וַיִּשְׁבְּ מִמֶּנּוּ שֶׁבִי׃ 21.1. וַיִּסְעוּ בְּנֵי יִשְׂרָאֵל וַיַּחֲנוּ בְּאֹבֹת׃ 21.3. וַנִּירָם אָבַד חֶשְׁבּוֹן עַד־דִּיבוֹן וַנַּשִּׁים עַד־נֹפַח אֲשֶׁר עַד־מֵידְבָא׃ 21.3. וַיִּשְׁמַע יְהוָה בְּקוֹל יִשְׂרָאֵל וַיִּתֵּן אֶת־הַכְּנַעֲנִי וַיַּחֲרֵם אֶתְהֶם וְאֶת־עָרֵיהֶם וַיִּקְרָא שֵׁם־הַמָּקוֹם חָרְמָה׃ 21.14. עַל־כֵּן יֵאָמַר בְּסֵפֶר מִלְחֲמֹת יְהוָה אֶת־וָהֵב בְּסוּפָה וְאֶת־הַנְּחָלִים אַרְנוֹן׃ 24.17. אֶרְאֶנּוּ וְלֹא עַתָּה אֲשׁוּרֶנּוּ וְלֹא קָרוֹב דָּרַךְ כּוֹכָב מִיַּעֲקֹב וְקָם שֵׁבֶט מִיִּשְׂרָאֵל וּמָחַץ פַּאֲתֵי מוֹאָב וְקַרְקַר כָּל־בְּנֵי־שֵׁת׃ 24.24. וְצִים מִיַּד כִּתִּים וְעִנּוּ אַשּׁוּר וְעִנּוּ־עֵבֶר וְגַם־הוּא עֲדֵי אֹבֵד׃ 25.4. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה קַח אֶת־כָּל־רָאשֵׁי הָעָם וְהוֹקַע אוֹתָם לַיהוָה נֶגֶד הַשָּׁמֶשׁ וְיָשֹׁב חֲרוֹן אַף־יְהוָה מִיִּשְׂרָאֵל׃ 25.11. פִּינְחָס בֶּן־אֶלְעָזָר בֶּן־אַהֲרֹן הַכֹּהֵן הֵשִׁיב אֶת־חֲמָתִי מֵעַל בְּנֵי־יִשְׂרָאֵל בְּקַנְאוֹ אֶת־קִנְאָתִי בְּתוֹכָם וְלֹא־כִלִּיתִי אֶת־בְּנֵי־יִשְׂרָאֵל בְּקִנְאָתִי׃ 25.13. וְהָיְתָה לּוֹ וּלְזַרְעוֹ אַחֲרָיו בְּרִית כְּהֻנַּת עוֹלָם תַּחַת אֲשֶׁר קִנֵּא לֵאלֹהָיו וַיְכַפֵּר עַל־בְּנֵי יִשְׂרָאֵל׃ 26.61. וַיָּמָת נָדָב וַאֲבִיהוּא בְּהַקְרִיבָם אֵשׁ־זָרָה לִפְנֵי יְהוָה׃ 27.1. וְאִם־אֵין לוֹ אַחִים וּנְתַתֶּם אֶת־נַחֲלָתוֹ לַאֲחֵי אָבִיו׃ 27.1. וַתִּקְרַבְנָה בְּנוֹת צְלָפְחָד בֶּן־חֵפֶר בֶּן־גִּלְעָד בֶּן־מָכִיר בֶּן־מְנַשֶּׁה לְמִשְׁפְּחֹת מְנַשֶּׁה בֶן־יוֹסֵף וְאֵלֶּה שְׁמוֹת בְּנֹתָיו מַחְלָה נֹעָה וְחָגְלָה וּמִלְכָּה וְתִרְצָה׃ 27.2. וְנָתַתָּה מֵהוֹדְךָ עָלָיו לְמַעַן יִשְׁמְעוּ כָּל־עֲדַת בְּנֵי יִשְׂרָאֵל׃ 27.2. וַתַּעֲמֹדְנָה לִפְנֵי מֹשֶׁה וְלִפְנֵי אֶלְעָזָר הַכֹּהֵן וְלִפְנֵי הַנְּשִׂיאִם וְכָל־הָעֵדָה פֶּתַח אֹהֶל־מוֹעֵד לֵאמֹר׃ 27.3. אָבִינוּ מֵת בַּמִּדְבָּר וְהוּא לֹא־הָיָה בְּתוֹךְ הָעֵדָה הַנּוֹעָדִים עַל־יְהוָה בַּעֲדַת־קֹרַח כִּי־בְחֶטְאוֹ מֵת וּבָנִים לֹא־הָיוּ לוֹ׃ 27.4. לָמָּה יִגָּרַע שֵׁם־אָבִינוּ מִתּוֹךְ מִשְׁפַּחְתּוֹ כִּי אֵין לוֹ בֵּן תְּנָה־לָּנוּ אֲחֻזָּה בְּתוֹךְ אֲחֵי אָבִינוּ׃ 27.5. וַיַּקְרֵב מֹשֶׁה אֶת־מִשְׁפָּטָן לִפְנֵי יְהוָה׃ 27.6. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 27.7. כֵּן בְּנוֹת צְלָפְחָד דֹּבְרֹת נָתֹן תִּתֵּן לָהֶם אֲחֻזַּת נַחֲלָה בְּתוֹךְ אֲחֵי אֲבִיהֶם וְהַעֲבַרְתָּ אֶת־נַחֲלַת אֲבִיהֶן לָהֶן׃ 27.8. וְאֶל־בְּנֵי יִשְׂרָאֵל תְּדַבֵּר לֵאמֹר אִישׁ כִּי־יָמוּת וּבֵן אֵין לוֹ וְהַעֲבַרְתֶּם אֶת־נַחֲלָתוֹ לְבִתּוֹ׃ 27.9. וְאִם־אֵין לוֹ בַּת וּנְתַתֶּם אֶת־נַחֲלָתוֹ לְאֶחָיו׃ 27.11. וְאִם־אֵין אַחִים לְאָבִיו וּנְתַתֶּם אֶת־נַחֲלָתוֹ לִשְׁאֵרוֹ הַקָּרֹב אֵלָיו מִמִּשְׁפַּחְתּוֹ וְיָרַשׁ אֹתָהּ וְהָיְתָה לִבְנֵי יִשְׂרָאֵל לְחֻקַּת מִשְׁפָּט כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה׃ 28.1. עֹלַת שַׁבַּת בְּשַׁבַּתּוֹ עַל־עֹלַת הַתָּמִיד וְנִסְכָּהּ׃ 28.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 28.2. וּמִנְחָתָם סֹלֶת בְּלוּלָה בַשָּׁמֶן שְׁלֹשָׁה עֶשְׂרֹנִים לַפָּר וּשְׁנֵי עֶשְׂרֹנִים לָאַיִל תַּעֲשׂוּ׃ 28.2. צַו אֶת־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אֶת־קָרְבָּנִי לַחְמִי לְאִשַּׁי רֵיחַ נִיחֹחִי תִּשְׁמְרוּ לְהַקְרִיב לִי בְּמוֹעֲדוֹ׃ 28.3. וְאָמַרְתָּ לָהֶם זֶה הָאִשֶּׁה אֲשֶׁר תַּקְרִיבוּ לַיהוָה כְּבָשִׂים בְּנֵי־שָׁנָה תְמִימִם שְׁנַיִם לַיּוֹם עֹלָה תָמִיד׃ 28.3. שְׂעִיר עִזִּים אֶחָד לְכַפֵּר עֲלֵיכֶם׃ 28.4. אֶת־הַכֶּבֶשׂ אֶחָד תַּעֲשֶׂה בַבֹּקֶר וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם׃ 28.5. וַעֲשִׂירִית הָאֵיפָה סֹלֶת לְמִנְחָה בְּלוּלָה בְּשֶׁמֶן כָּתִית רְבִיעִת הַהִין׃ 28.6. עֹלַת תָּמִיד הָעֲשֻׂיָה בְּהַר סִינַי לְרֵיחַ נִיחֹחַ אִשֶּׁה לַיהוָה׃ 28.7. וְנִסְכּוֹ רְבִיעִת הַהִין לַכֶּבֶשׂ הָאֶחָד בַּקֹּדֶשׁ הַסֵּךְ נֶסֶךְ שֵׁכָר לַיהוָה׃ 28.8. וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם כְּמִנְחַת הַבֹּקֶר וּכְנִסְכּוֹ תַּעֲשֶׂה אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה׃ 29.7. וּבֶעָשׂוֹר לַחֹדֶשׁ הַשְּׁבִיעִי הַזֶּה מִקְרָא־קֹדֶשׁ יִהְיֶה לָכֶם וְעִנִּיתֶם אֶת־נַפְשֹׁתֵיכֶם כָּל־מְלָאכָה לֹא תַעֲשׂוּ׃ 29.8. וְהִקְרַבְתֶּם עֹלָה לַיהוָה רֵיחַ נִיחֹחַ פַּר בֶּן־בָּקָר אֶחָד אַיִל אֶחָד כְּבָשִׂים בְּנֵי־שָׁנָה שִׁבְעָה תְּמִימִם יִהְיוּ לָכֶם׃ 29.9. וּמִנְחָתָם סֹלֶת בְּלוּלָה בַשָּׁמֶן שְׁלֹשָׁה עֶשְׂרֹנִים לַפָּר שְׁנֵי עֶשְׂרֹנִים לָאַיִל הָאֶחָד׃ 29.11. שְׂעִיר־עִזִּים אֶחָד חַטָּאת מִלְּבַד חַטַּאת הַכִּפֻּרִים וְעֹלַת הַתָּמִיד וּמִנְחָתָהּ וְנִסְכֵּיהֶם׃ 30.14. כָּל־נֵדֶר וְכָל־שְׁבֻעַת אִסָּר לְעַנֹּת נָפֶשׁ אִישָׁהּ יְקִימֶנּוּ וְאִישָׁהּ יְפֵרֶנּוּ׃ 31.7. וַיִּצְבְּאוּ עַל־מִדְיָן כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה וַיַּהַרְגוּ כָּל־זָכָר׃ 31.8. וְאֶת־מַלְכֵי מִדְיָן הָרְגוּ עַל־חַלְלֵיהֶם אֶת־אֱוִי וְאֶת־רֶקֶם וְאֶת־צוּר וְאֶת־חוּר וְאֶת־רֶבַע חֲמֵשֶׁת מַלְכֵי מִדְיָן וְאֵת בִּלְעָם בֶּן־בְּעוֹר הָרְגוּ בֶּחָרֶב׃ 31.11. וַיִּקְחוּ אֶת־כָּל־הַשָּׁלָל וְאֵת כָּל־הַמַּלְקוֹחַ בָּאָדָם וּבַבְּהֵמָה׃ 31.23. כָּל־דָּבָר אֲשֶׁר־יָבֹא בָאֵשׁ תַּעֲבִירוּ בָאֵשׁ וְטָהֵר אַךְ בְּמֵי נִדָּה יִתְחַטָּא וְכֹל אֲשֶׁר לֹא־יָבֹא בָּאֵשׁ תַּעֲבִירוּ בַמָּיִם׃ 33.37. וַיִּסְעוּ מִקָּדֵשׁ וַיַּחֲנוּ בְּהֹר הָהָר בִּקְצֵה אֶרֶץ אֱדוֹם׃ 33.38. וַיַּעַל אַהֲרֹן הַכֹּהֵן אֶל־הֹר הָהָר עַל־פִּי יְהוָה וַיָּמָת שָׁם בִּשְׁנַת הָאַרְבָּעִים לְצֵאת בְּנֵי־יִשְׂרָאֵל מֵאֶרֶץ מִצְרַיִם בַּחֹדֶשׁ הַחֲמִישִׁי בְּאֶחָד לַחֹדֶשׁ׃ 35.1. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם כִּי אַתֶּם עֹבְרִים אֶת־הַיַּרְדֵּן אַרְצָה כְּנָעַן׃ 35.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה בְּעַרְבֹת מוֹאָב עַל־יַרְדֵּן יְרֵחוֹ לֵאמֹר׃ 35.2. וְאִם־בְּשִׂנְאָה יֶהְדָּפֶנּוּ אוֹ־הִשְׁלִיךְ עָלָיו בִּצְדִיָּה וַיָּמֹת׃ 35.2. צַו אֶת־בְּנֵי יִשְׂרָאֵל וְנָתְנוּ לַלְוִיִּם מִנַּחֲלַת אֲחֻזָּתָם עָרִים לָשָׁבֶת וּמִגְרָשׁ לֶעָרִים סְבִיבֹתֵיהֶם תִּתְּנוּ לַלְוִיִּם׃ 35.3. וְהָיוּ הֶעָרִים לָהֶם לָשָׁבֶת וּמִגְרְשֵׁיהֶם יִהְיוּ לִבְהֶמְתָּם וְלִרְכֻשָׁם וּלְכֹל חַיָּתָם׃ 35.3. כָּל־מַכֵּה־נֶפֶשׁ לְפִי עֵדִים יִרְצַח אֶת־הָרֹצֵחַ וְעֵד אֶחָד לֹא־יַעֲנֶה בְנֶפֶשׁ לָמוּת׃ 35.4. וּמִגְרְשֵׁי הֶעָרִים אֲשֶׁר תִּתְּנוּ לַלְוִיִּם מִקִּיר הָעִיר וָחוּצָה אֶלֶף אַמָּה סָבִיב׃ 35.5. וּמַדֹּתֶם מִחוּץ לָעִיר אֶת־פְּאַת־קֵדְמָה אַלְפַּיִם בָּאַמָּה וְאֶת־פְּאַת־נֶגֶב אַלְפַּיִם בָּאַמָּה וְאֶת־פְּאַת־יָם אַלְפַּיִם בָּאַמָּה וְאֵת פְּאַת צָפוֹן אַלְפַּיִם בָּאַמָּה וְהָעִיר בַּתָּוֶךְ זֶה יִהְיֶה לָהֶם מִגְרְשֵׁי הֶעָרִים׃ 35.6. וְאֵת הֶעָרִים אֲשֶׁר תִּתְּנוּ לַלְוִיִּם אֵת שֵׁשׁ־עָרֵי הַמִּקְלָט אֲשֶׁר תִּתְּנוּ לָנֻס שָׁמָּה הָרֹצֵחַ וַעֲלֵיהֶם תִּתְּנוּ אַרְבָּעִים וּשְׁתַּיִם עִיר׃ 35.7. כָּל־הֶעָרִים אֲשֶׁר תִּתְּנוּ לַלְוִיִּם אַרְבָּעִים וּשְׁמֹנֶה עִיר אֶתְהֶן וְאֶת־מִגְרְשֵׁיהֶן׃ 35.8. וְהֶעָרִים אֲשֶׁר תִּתְּנוּ מֵאֲחֻזַּת בְּנֵי־יִשְׂרָאֵל מֵאֵת הָרַב תַּרְבּוּ וּמֵאֵת הַמְעַט תַּמְעִיטוּ אִישׁ כְּפִי נַחֲלָתוֹ אֲשֶׁר יִנְחָלוּ יִתֵּן מֵעָרָיו לַלְוִיִּם׃

1.51. And when the tabernacle setteth forward, the Levites shall take it down; and when the tabernacle is to be pitched, the Levites shall set it up; and the common man that draweth nigh shall be put to death. 3.6. ’Bring the tribe of Levi near, and set them before Aaron the priest, that they may minister unto him. 3.7. And they shall keep his charge, and the charge of the whole congregation before the tent of meeting, to do the service of the tabernacle. 3.8. And they shall keep all the furniture of the tent of meeting, and the charge of the children of Israel, to do the service of the tabernacle. 3.9. And thou shalt give the Levites unto Aaron and to his sons; they are wholly given unto him from the children of Israel. 3.10. And thou shalt appoint Aaron and his sons, that they may keep their priesthood; and the common man that draweth nigh shall be put to death.’ 3.11. And the LORD spoke unto Moses, saying: 3.12. ’And I, behold, I have taken the Levites from among the children of Israel instead of every first-born that openeth the womb among the children of Israel; and the Levites shall be Mine; 3.13. for all the first-born are Mine: on the day that I smote all the first-born in the land of Egypt I hallowed unto Me all the first-born in Israel, both man and beast, Mine they shall be: I am the LORD.’ . 3.14. And the LORD spoke unto Moses in the wilderness of Sinai, saying: 4.5. when the camp setteth forward, Aaron shall go in, and his sons, and they shall take down the veil of the screen, and cover the ark of the testimony with it; 4.6. and shall put thereon a covering of sealskin, and shall spread over it a cloth all of blue, and shall set the staves thereof. 4.7. And upon the table of showbread they shall spread a cloth of blue, and put thereon the dishes, and the pans, and the bowls, and the jars wherewith to pour out; and the continual bread shall remain thereon. 4.8. And they shall spread upon them a cloth of scarlet, and cover the same with a covering of sealskin, and shall set the staves thereof. 4.9. And they shall take a cloth of blue, and cover the candlestick of the light, and its lamps, and its tongs, and its snuffdishes, and all the oil vessels thereof, wherewith they minister unto it. 4.10. And they shall put it and all the vessels thereof within a covering of sealskin, and shall put it upon a bar. 4.11. And upon the golden altar they shall spread a cloth of blue, and cover it with a covering of sealskin, and shall set the staves thereof. 4.12. And they shall take all the vessels of ministry, wherewith they minister in the sanctuary, and put them in a cloth of blue, and cover them with a covering of sealskin, and shall put them on a bar. 4.13. And they shall take away the ashes from the altar, and spread a purple cloth thereon. 4.14. And they shall put upon it all the vessels thereof, wherewith they minister about it, the fire-pans, the flesh-hooks, and the shovels, and the basins, all the vessels of the altar; and they shall spread upon it a covering of sealskin, and set the staves thereof. 4.15. And when Aaron and his sons have made an end of covering the holy furniture, and all the holy vessels, as the camp is to set forward—after that, the sons of Kohath shall come to bear them; but they shall not touch the holy things, lest they die. These things are the burden of the sons of Kohath in the tent of meeting. 4.16. And the charge of Eleazar the son of Aaron the priest shall be the oil for the light, and the sweet incense, and the continual meal-offering, and the anointing oil: he shall have the charge of all the tabernacle, and of all that therein is, whether it be the sanctuary, or the furniture thereof.’ 4.17. And the LORD spoke unto Moses and unto Aaron, saying: 4.18. ’Cut ye not off the tribe of the families of the Kohathites from among the Levites; 4.19. but thus do unto them, that they may live, and not die, when they approach unto the most holy things: Aaron and his sons shall go in, and appoint them every one to his service and to his burden; 4.20. but they shall not go in to see the holy things as they are being covered, lest they die.’ 5.2. ’Command the children of Israel, that they put out of the camp every leper, and every one that hath an issue, and whosoever is unclean by the dead; 5.9. And every heave-offering of all the holy things of the children of Israel, which they present unto the priest, shall be his. 5.10. And every man’s hallowed things shall be his: whatsoever any man giveth the priest, it shall be his. 5.12. Speak unto the children of Israel, and say unto them: If any man’s wife go aside, and act unfaithfully against him, 5.13. and a man lie with her carnally, and it be hid from the eyes of her husband, she being defiled secretly, and there be no witness against her, neither she be taken in the act; 5.14. and the spirit of jealousy come upon him, and he warned his wife, and she be defiled; or if the spirit of jealousy come upon him, and he warned his wife, and she be not defiled; 5.15. then shall the man bring his wife unto the priest, and shall bring her offering for her, the tenth part of an ephah of barley meal; he shall pour no oil upon it, nor put frankincense thereon; for it is a meal-offering of jealousy, a meal-offering of memorial, bringing iniquity to remembrance. 5.16. And the priest shall bring her near, and set her before the LORD. 5.17. And the priest shall take holy water in an earthen vessel; and of the dust that is on the floor of the tabernacle the priest shall take, and put it into the water. 5.18. And the priest shall set the woman before the LORD, and let the hair of the woman’s head go loose, and put the meal-offering of memorial in her hands, which is the meal-offering of jealousy; and the priest shall have in his hand the water of bitterness that causeth the curse. 5.19. And the priest shall cause her to swear, and shall say unto the woman: ‘If no man have lain with thee, and if thou hast not gone aside to uncleanness, being under thy husband, be thou free from this water of bitterness that causeth the curse; 5.20. but if thou hast gone aside, being under thy husband, and if thou be defiled, and some man have lain with thee besides thy husband— 5.21. then the priest shall cause the woman to swear with the oath of cursing, and the priest shall say unto the woman—the LORD make thee a curse and an oath among thy people, when the LORD doth make thy thigh to fall away, and thy belly to swell; 5.22. and this water that causeth the curse shall go into thy bowels, and make thy belly to swell, and thy thigh to fall away’; and the woman shall say: ‘Amen, Amen.’ 5.23. And the priest shall write these curses in a scroll, and he shall blot them out into the water of bitterness. 5.24. And he shall make the woman drink the water of bitterness that causeth the curse; and the water that causeth the curse shall enter into her and become bitter. 5.25. And the priest shall take the meal-offering of jealousy out of the woman’s hand, and shall wave the meal-offering before the LORD, and bring it unto the altar. 5.26. And the priest shall take a handful of the meal-offering, as the memorial-part thereof, and make it smoke upon the altar, and afterward shall make the woman drink the water. 5.27. And when he hath made her drink the water, then it shall come to pass, if she be defiled, and have acted unfaithfully against her husband, that the water that causeth the curse shall enter into her and become bitter, and her belly shall swell, and her thigh shall fall away; and the woman shall be a curse among her people. 5.28. And if the woman be not defiled, but be clean; then she shall be cleared, and shall conceive seed. 5.29. This is the law of jealousy, when a wife, being under her husband, goeth aside, and is defiled; 5.30. or when the spirit of jealousy cometh upon a man, and he be jealous over his wife; then shall he set the woman before the LORD, and the priest shall execute upon her all this law. 5.31. And the man shall be clear from iniquity, and that woman shall bear her iniquity. 6.22. And the LORD spoke unto Moses, saying: 6.23. ’Speak unto Aaron and unto his sons, saying: On this wise ye shall bless the children of Israel; ye shall say unto them: 6.24. The LORD bless thee, and keep thee; 6.25. The LORD make His face to shine upon thee, and be gracious unto thee; 6.26. The LORD lift up His countece upon thee, and give thee peace. 6.27. So shall they put My name upon the children of Israel, and I will bless them.’ 7.14. one golden pan of ten shekels, full of incense; 7.86. twelve golden pans, full of incense, weighing ten shekels apiece, after the shekel of the sanctuary; all the gold of the pans a hundred and twenty shekels; 7.89. And when Moses went into the tent of meeting that He might speak with him, then he heard the Voice speaking unto him from above the ark-cover that was upon the ark of the testimony, from between the two cherubim; and He spoke unto him. 8.1. And the LORD spoke unto Moses, saying: 8.2. ’Speak unto Aaron, and say unto him: When thou lightest the lamps, the seven lamps shall give light in front of the candlestick.’ 8.3. And Aaron did so: he lighted the lamps thereof so as to give light in front of the candlestick, as the LORD commanded Moses. 8.4. And this was the work of the candlestick, beaten work of gold; unto the base thereof, and unto the flowers thereof, it was beaten work; according unto the pattern which the LORD had shown Moses, so he made the candlestick. 8.5. And the LORD spoke unto Moses, saying: 9.1. And the LORD spoke unto Moses in the wilderness of Sinai, in the first month of the second year after they were come out of the land of Egypt, saying: 9.2. ’Let the children of Israel keep the passover in its appointed season. 9.3. In the fourteenth day of this month, at dusk, ye shall keep it in its appointed season; according to all the statutes of it, and according to all the ordices thereof, shall ye keep it.’ 9.4. And Moses spoke unto the children of Israel, that they should keep the passover. 10.1. And the LORD spoke unto Moses, saying: 10.2. ’Make thee two trumpets of silver; of beaten work shalt thou make them; and they shall be unto thee for the calling of the congregation, and for causing the camps to set forward. 10.3. And when they shall blow with them, all the congregation shall gather themselves unto thee at the door of the tent of meeting. 10.4. And if they blow but with one, then the princes, the heads of the thousands of Israel, shall gather themselves unto thee. 10.5. And when ye blow an alarm, the camps that lie on the east side shall take their journey. 10.6. And when ye blow an alarm the second time, the camps that lie on the south side shall set forward; they shall blow an alarm for their journeys. 10.7. But when the assembly is to be gathered together, ye shall blow, but ye shall not sound an alarm. 10.8. And the sons of Aaron, the priests, shall blow with the trumpets; and they shall be to you for a statute for ever throughout your generations. 10.9. And when ye go to war in your land against the adversary that oppresseth you, then ye shall sound an alarm with the trumpets; and ye shall be remembered before the LORD your God, and ye shall be saved from your enemies. 10.10. Also in the day of your gladness, and in your appointed seasons, and in your new moons, ye shall blow with the trumpets over your burnt-offerings, and over the sacrifices of your peace-offerings; and they shall be to you for a memorial before your God: I am the LORD your God.’ 10.35. And it came to pass, when the ark set forward, that Moses said: ‘Rise up, O LORD, and let Thine enemies be scattered; and let them that hate Thee flee before Thee.’ 10.36. And when it rested, he said: ‘Return, O LORD, unto the ten thousands of the families of Israel.’ 12.1. And Miriam and Aaron spoke against Moses because of the Cushite woman whom he had married; for he had married a Cushite woman. 15.17. And the LORD spoke unto Moses, saying: 15.18. Speak unto the children of Israel, and say unto them: When ye come into the land whither I bring you, 15.19. then it shall be, that, when ye eat of the bread of the land, ye shall set apart a portion for a gift unto the LORD. 15.20. of the first of your dough ye shall set apart a cake for a gift; as that which is set apart of the threshing-floor, so shall ye set it apart. 15.21. of the first of your dough ye shall give unto the LORD a portion for a gift throughout your generations. 15.32. And while the children of Israel were in the wilderness, they found a man gathering sticks upon the sabbath day. 15.39. And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the LORD, and do them; and that ye go not about after your own heart and your own eyes, after which ye use to go astray; 16.20. And the LORD spoke unto Moses and unto Aaron, saying: 16.21. ’Separate yourselves from among this congregation, that I may consume them in a moment.’ 16.22. And they fell upon their faces, and said: ‘O God, the God of the spirits of all flesh, shall one man sin, and wilt Thou be wroth with all the congregation?’ 16.23. And the LORD spoke unto Moses, saying: 17.11. And Moses said unto Aaron: ‘Take thy fire-pan, and put fire therein from off the altar, and lay incense thereon, and carry it quickly unto the congregation, and make atonement for them; for there is wrath gone out from the LORD: the plague is begun.’ 17.12. And Aaron took as Moses spoke, and ran into the midst of the assembly; and, behold, the plague was begun among the people; and he put on the incense, and made atonement for the people. 17.13. And he stood between the dead and the living; and the plague was stayed. 18.1. And the LORD said unto Aaron: ‘Thou and thy sons and thy fathers’ house with thee shall bear the iniquity of the sanctuary; and thou and thy sons with thee shall bear the iniquity of your priesthood. 18.2. And thy brethren also, the tribe of Levi, the tribe of thy father, bring thou near with thee, that they may be joined unto thee, and minister unto thee, thou and thy sons with thee being before the tent of the testimony. 18.3. And they shall keep thy charge, and the charge of all the Tent; only they shall not come nigh unto the holy furniture and unto the altar, that they die not, neither they, nor ye. 18.4. And they shall be joined unto thee, and keep the charge of the tent of meeting, whatsoever the service of the Tent may be; but a common man shall not draw nigh unto you. 18.5. And ye shall keep the charge of the holy things, and the charge of the altar, that there be wrath no more upon the children of Israel. 18.6. And I, behold, I have taken your brethren the Levites from among the children of Israel; for you they are given as a gift unto the LORD, to do the service of the tent of meeting. 18.7. And thou and thy sons with thee shall keep your priesthood in everything that pertaineth to the altar, and to that within the veil; and ye shall serve; I give you the priesthood as a service of gift; and the common man that draweth nigh shall be put to death.’ 18.8. And the LORD spoke unto Aaron: ‘And I, behold, I have given thee the charge of My heave-offerings; even of all the hallowed things of the children of Israel unto thee have I given them for a consecrated portion, and to thy sons, as a due for ever. 18.13. The first-ripe fruits of all that is in their land, which they bring unto the LORD, shall be thine; every one that is clean in thy house may eat thereof. 18.14. Every thing devoted in Israel shall be thine. 18.19. All the heave-offerings of the holy things, which the children of Israel offer unto the LORD, have I given thee, and thy sons and thy daughters with thee, as a due for ever; it is an everlasting covet of salt before the LORD unto thee and to thy seed with thee.’ 18.20. And the LORD said unto Aaron: ‘Thou shalt have no inheritance in their land, neither shalt thou have any portion among them; I am thy portion and thine inheritance among the children of Israel. 18.21. And unto the children of Levi, behold, I have given all the tithe in Israel for an inheritance, in return for their service which they serve, even the service of the tent of meeting. 18.22. And henceforth the children of Israel shall not come nigh the tent of meeting, lest they bear sin, and die. 18.23. But the Levites alone shall do the service of the tent of meeting, and they shall bear their iniquity; it shall be a statute for ever throughout your generations, and among the children of Israel they shall have no inheritance. 18.24. For the tithe of the children of Israel, which they set apart as a gift unto the LORD, I have given to the Levites for an inheritance; therefore I have said unto them: Among the children of Israel they shall have no inheritance.’ 18.31. And ye may eat it in every place, ye and your households; for it is your reward in return for your service in the tent of meeting. 19.14. This is the law: when a man dieth in a tent, every one that cometh into the tent, and every thing that is in the tent, shall be unclean seven days. 19.15. And every open vessel, which hath no covering close-bound upon it, is unclean. 20.16. and when we cried unto the LORD, He heard our voice, and sent an angel, and brought us forth out of Egypt; and, behold, we are in Kadesh, a city in the uttermost of thy border. 20.23. And the LORD spoke unto Moses and Aaron in mount Hor, by the border of the land of Edom, saying: 20.24. ’Aaron shall be gathered unto his people; for he shall not enter into the land which I have given unto the children of Israel, because ye rebelled against My word at the waters of Meribah. 20.25. Take Aaron and Eleazar his son, and bring them up unto mount Hor. 20.26. And strip Aaron of his garments, and put them upon Eleazar his son; and Aaron shall be gathered unto his people, and shall die there.’ 20.27. And Moses did as the LORD commanded; and they went up into mount Hor in the sight of all the congregation. 20.28. And Moses stripped Aaron of his garments, and put them upon Eleazar his son; and Aaron died there in the top of the mount; and Moses and Eleazar came down from the mount. 20.29. And when all the congregation saw that Aaron was dead, they wept for Aaron thirty days, even all the house of Israel. 21.1. And the Canaanite, the king of Arad, who dwelt in the South, heard tell that Israel came by the way of Atharim; and he fought against Israel, and took some of them captive. 21.3. And the LORD hearkened to the voice of Israel, and delivered up the Canaanites; and they utterly destroyed them and their cities; and the name of the place was called Hormah. 21.14. wherefore it is said in the book of the Wars of the LORD: Vaheb in Suphah, And the valleys of Arnon, 24.17. I see him, but not now; I behold him, but not nigh; There shall step forth a star out of Jacob, And a scepter shall rise out of Israel, And shall smite through the corners of Moab, And break down all the sons of Seth. 24.24. But ships shall come from the coast of Kittim, And they shall afflict Asshur, and shall afflict Eber, And he also shall come to destruction. 25.4. And the LORD said unto Moses: ‘Take all the chiefs of the people, and hang them up unto the LORD in face of the sun, that the fierce anger of the LORD may turn away from Israel.’ 25.11. ’Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned My wrath away from the children of Israel, in that he was very jealous for My sake among them, so that I consumed not the children of Israel in My jealousy. 25.13. and it shall be unto him, and to his seed after him, the covet of an everlasting priesthood; because he was jealous for his God, and made atonement for the children of Israel.’ 26.10. and the earth opened her mouth, and swallowed them up together with Korah, when that company died; what time the fire devoured two hundred and fifty men, and they became a sign. 26.61. And Nadab and Abihu died, when they offered strange fire before the LORD. 27.1. Then drew near the daughters of Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh the son of Joseph; and these are the names of his daughters: Mahlah, Noah, and Hoglah, and Milcah, and Tirzah. 27.2. And they stood before Moses, and before Eleazar the priest, and before the princes and all the congregation, at the door of the tent of meeting, saying: 27.3. ’Our father died in the wilderness, and he was not among the company of them that gathered themselves together against the LORD in the company of Korah, but he died in his own sin; and he had no sons. 27.4. Why should the name of our father be done away from among his family, because he had no son? Give unto us a possession among the brethren of our father.’ 27.5. And Moses brought their cause before the LORD. 27.6. And the LORD spoke unto Moses, saying: 27.7. ’The daughters of Zelophehad speak right: thou shalt surely give them a possession of an inheritance among their father’s brethren; and thou shalt cause the inheritance of their father to pass unto them. 27.8. And thou shalt speak unto the children of Israel, saying: If a man die, and have no son, then ye shall cause his inheritance to pass unto his daughter. 27.9. And if he have no daughter, then ye shall give his inheritance unto his brethren. 27.10. And if he have no brethren, then ye shall give his inheritance unto his father’s brethren. 27.11. And if his father have no brethren, then ye shall give his inheritance unto his kinsman that is next to him of his family, and he shall possess it. And it shall be unto the children of Israel a statute of judgment, as the LORD commanded Moses.’ 28.1. And the LORD spoke unto Moses, saying: 28.2. Command the children of Israel, and say unto them: My food which is presented unto Me for offerings made by fire, of a sweet savour unto Me, shall ye observe to offer unto Me in its due season. 28.3. And thou shalt say unto them: This is the offering made by fire which ye shall bring unto the LORD: he-lambs of the first year without blemish, two day by day, for a continual burnt-offering. 28.4. The one lamb shalt thou offer in the morning, and the other lamb shalt thou offer at dusk; 28.5. and the tenth part of an ephah of fine flour for a meal-offering, mingled with the fourth part of a hin of beaten oil. 28.6. It is a continual burnt-offering, which was offered in mount Sinai, for a sweet savour, an offering made by fire unto the LORD. 28.7. And the drink-offering thereof shall be the fourth part of a hin for the one lamb; in the holy place shalt thou pour out a drink-offering of strong drink unto the LORD. 28.8. And the other lamb shalt thou present at dusk; as the meal-offering of the morning, and as the drink-offering thereof, thou shalt present it, an offering made by fire, of a sweet savour unto the LORD. 29.7. And on the tenth day of this seventh month ye shall have a holy convocation; and ye shall afflict your souls; ye shall do no manner of work; 29.8. but ye shall present a burnt-offering unto the LORD for a sweet savour: one young bullock, one ram, seven he-lambs of the first year; they shall be unto you without blemish; 29.9. and their meal-offering, fine flour mingled with oil, three tenth parts for the bullock, two tenth parts for the one ram, 29.11. one he-goat for a sin-offering; beside the sin-offering of atonement, and the continual burnt-offering, and the meal-offering thereof, and their drink-offerings. 30.14. Every vow, and every binding oath to afflict the soul, her husband may let it stand, or her husband may make it void. 31.7. And they warred against Midian, as the LORD commanded Moses; and they slew every male. 31.8. And they slew the kings of Midian with the rest of their slain: Evi, and Rekem, and Zur, and Hur, and Reba, the five kings of Midian; Balaam also the son of Beor they slew with the sword. 31.11. And they took all the spoil, and all the prey, both of man and of beast. 31.23. every thing that may abide the fire, ye shall make to go through the fire, and it shall be clean; nevertheless it shall be purified with the water of sprinkling; and all that abideth not the fire ye shall make to go through the water. 33.37. And they journeyed from Kadesh, and pitched in mount Hor, in the edge of the land of Edom.— 33.38. And Aaron the priest went up into mount Hor at the commandment of the LORD, and died there, in the fortieth year after the children of Israel were come out of the land of Egypt, in the fifth month, on the first day of the month. 35.1. And the LORD spoke unto Moses in the plains of Moab by the Jordan at Jericho, saying: 35.2. ’Command the children of Israel, that they give unto the Levites of the inheritance of their possession cities to dwell in; and open land round about the cities shall ye give unto the Levites. 35.3. And the cities shall they have to dwell in; and their open land shall be for their cattle, and for their substance, and for all their beasts. 35.4. And the open land about the cities, which ye shall give unto the Levites, shall be from the wall of the city and outward a thousand cubits round about. 35.5. And ye shall measure without the city for the east side two thousand cubits, and for the south side two thousand cubits, and for the west side two thousand cubits, and for the north side two thousand cubits, the city being in the midst. This shall be to them the open land about the cities. 35.6. And the cities which ye shall give unto the Levites, they shall be the six cities of refuge, which ye shall give for the manslayer to flee thither; and beside them ye shall give forty and two cities. 35.7. All the cities which ye shall give to the Levites shall be forty and eight cities: them shall ye give with the open land about them. 35.8. And concerning the cities which ye shall give of the possession of the children of Israel, from the many ye shall take many, and from the few ye shall take few; each tribe according to its inheritance which it inheriteth shall give of its cities unto the Levites.’

32. Hebrew Bible, Micah, 1.2, 2.5, 4.2, 4.4, 7.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple in jerusalem, instruments, vessels, furnishings in •temple, in jerusalem, collectivization of wealth at •temple, in jerusalem, economy of •jerusalem (yerushalmi) targum (targum pseudo-jonathan), jerusalem temple, scripture in •jerusalem (yerushalmi) targum (targum pseudo-jonathan), in first temple period •book of the covenant, jerusalem temple, scripture in •temple in jerusalem Found in books: Allison, 4 Baruch (2018) 153, 223; Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 322; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 105, 150

4.2. וְהָלְכוּ גּוֹיִם רַבִּים וְאָמְרוּ לְכוּ וְנַעֲלֶה אֶל־הַר־יְהוָה וְאֶל־בֵּית אֱלֹהֵי יַעֲקֹב וְיוֹרֵנוּ מִדְּרָכָיו וְנֵלְכָה בְּאֹרְחֹתָיו כִּי מִצִּיּוֹן תֵּצֵא תוֹרָה וּדְבַר־יְהוָה מִירוּשָׁלִָם׃ 4.4. וְיָשְׁבוּ אִישׁ תַּחַת גַּפְנוֹ וְתַחַת תְּאֵנָתוֹ וְאֵין מַחֲרִיד כִּי־פִי יְהוָה צְבָאוֹת דִּבֵּר׃

4.2. And many nations shall go and say: ‘Come ye, and let us go up to the mountain of the LORD, And to the house of the God of Jacob; And He will teach us of His ways, And we will walk in His paths’; For out of Zion shall go forth the law, And the word of the LORD from Jerusalem. 4.4. But they shall sit every man under his vine and under his fig-tree; And none shall make them afraid; For the mouth of the LORD of hosts hath spoken.

33. Hebrew Bible, Malachi, 1.11, 2.13 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple (in jerusalem) •temple in jerusalem, altar of •temple in jerusalem, holy of holies in Found in books: Allison, 4 Baruch (2018) 126; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 250

1.11. כִּי מִמִּזְרַח־שֶׁמֶשׁ וְעַד־מְבוֹאוֹ גָּדוֹל שְׁמִי בַּגּוֹיִם וּבְכָל־מָקוֹם מֻקְטָר מֻגָּשׁ לִשְׁמִי וּמִנְחָה טְהוֹרָה כִּי־גָדוֹל שְׁמִי בַּגּוֹיִם אָמַר יְהוָה צְבָאוֹת׃ 2.13. וְזֹאת שֵׁנִית תַּעֲשׂוּ כַּסּוֹת דִּמְעָה אֶת־מִזְבַּח יְהוָה בְּכִי וַאֲנָקָה מֵאֵין עוֹד פְּנוֹת אֶל־הַמִּנְחָה וְלָקַחַת רָצוֹן מִיֶּדְכֶם׃

1.11. For from the rising of the sun even unto the going down of the same My name is great among the nations; And in every place offerings are presented unto My name, Even pure oblations; For My name is great among the nations, Saith the LORD of hosts. 2.13. And this further ye do: Ye cover the altar of the LORD with tears, With weeping, and with sighing, Insomuch that He regardeth not the offering any more, Neither receiveth it with good will at your hand.

34. Hebrew Bible, Jonah, 3.1-4.11, 3.5, 3.6, 3.7, 3.8, 3.9, 3.10, 4.3, 4.6, 4.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Gera, Judith (2014) 180, 181, 182, 183, 184, 419, 421

35. Hebrew Bible, Joel, 1.8, 1.13-1.14, 2.1-2.17, 4.17 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 36, 106, 120, 144; Gera, Judith (2014) 177, 180, 181, 182, 183, 185, 187, 189

1.13. חִגְרוּ וְסִפְדוּ הַכֹּהֲנִים הֵילִילוּ מְשָׁרְתֵי מִזְבֵּחַ בֹּאוּ לִינוּ בַשַּׂקִּים מְשָׁרְתֵי אֱלֹהָי כִּי נִמְנַע מִבֵּית אֱלֹהֵיכֶם מִנְחָה וָנָסֶךְ׃ 1.14. קַדְּשׁוּ־צוֹם קִרְאוּ עֲצָרָה אִסְפוּ זְקֵנִים כֹּל יֹשְׁבֵי הָאָרֶץ בֵּית יְהוָה אֱלֹהֵיכֶם וְזַעֲקוּ אֶל־יְהוָה׃ 2.1. תִּקְעוּ שׁוֹפָר בְּצִיּוֹן וְהָרִיעוּ בְּהַר קָדְשִׁי יִרְגְּזוּ כֹּל יֹשְׁבֵי הָאָרֶץ כִּי־בָא יוֹם־יְהוָה כִּי קָרוֹב׃ 2.1. לְפָנָיו רָגְזָה אֶרֶץ רָעֲשׁוּ שָׁמָיִם שֶׁמֶשׁ וְיָרֵחַ קָדָרוּ וְכוֹכָבִים אָסְפוּ נָגְהָם׃ 2.2. יוֹם חֹשֶׁךְ וַאֲפֵלָה יוֹם עָנָן וַעֲרָפֶל כְּשַׁחַר פָּרֻשׂ עַל־הֶהָרִים עַם רַב וְעָצוּם כָּמֹהוּ לֹא נִהְיָה מִן־הָעוֹלָם וְאַחֲרָיו לֹא יוֹסֵף עַד־שְׁנֵי דּוֹר וָדוֹר׃ 2.2. וְאֶת־הַצְּפוֹנִי אַרְחִיק מֵעֲלֵיכֶם וְהִדַּחְתִּיו אֶל־אֶרֶץ צִיָּה וּשְׁמָמָה אֶת־פָּנָיו אֶל־הַיָּם הַקַּדְמֹנִי וְסֹפוֹ אֶל־הַיָּם הָאַחֲרוֹן וְעָלָה בָאְשׁוֹ וְתַעַל צַחֲנָתוֹ כִּי הִגְדִּיל לַעֲשׂוֹת׃ 2.3. לְפָנָיו אָכְלָה אֵשׁ וְאַחֲרָיו תְּלַהֵט לֶהָבָה כְּגַן־עֵדֶן הָאָרֶץ לְפָנָיו וְאַחֲרָיו מִדְבַּר שְׁמָמָה וְגַם־פְּלֵיטָה לֹא־הָיְתָה לּוֹ׃ 2.4. כְּמַרְאֵה סוּסִים מַרְאֵהוּ וּכְפָרָשִׁים כֵּן יְרוּצוּן׃ 2.5. כְּקוֹל מַרְכָּבוֹת עַל־רָאשֵׁי הֶהָרִים יְרַקֵּדוּן כְּקוֹל לַהַב אֵשׁ אֹכְלָה קָשׁ כְּעַם עָצוּם עֱרוּךְ מִלְחָמָה׃ 2.11. וַיהוָה נָתַן קוֹלוֹ לִפְנֵי חֵילוֹ כִּי רַב מְאֹד מַחֲנֵהוּ כִּי עָצוּם עֹשֵׂה דְבָרוֹ כִּי־גָדוֹל יוֹם־יְהוָה וְנוֹרָא מְאֹד וּמִי יְכִילֶנּוּ׃ 2.12. וְגַם־עַתָּה נְאֻם־יְהוָה שֻׁבוּ עָדַי בְּכָל־לְבַבְכֶם וּבְצוֹם וּבְבְכִי וּבְמִסְפֵּד׃ 2.13. וְקִרְעוּ לְבַבְכֶם וְאַל־בִּגְדֵיכֶם וְשׁוּבוּ אֶל־יְהוָה אֱלֹהֵיכֶם כִּי־חַנּוּן וְרַחוּם הוּא אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד וְנִחָם עַל־הָרָעָה׃ 2.15. תִּקְעוּ שׁוֹפָר בְּצִיּוֹן קַדְּשׁוּ־צוֹם קִרְאוּ עֲצָרָה׃ 2.16. אִסְפוּ־עָם קַדְּשׁוּ קָהָל קִבְצוּ זְקֵנִים אִסְפוּ עוֹלָלִים וְיֹנְקֵי שָׁדָיִם יֵצֵא חָתָן מֵחֶדְרוֹ וְכַלָּה מֵחֻפָּתָהּ׃ 2.17. בֵּין הָאוּלָם וְלַמִּזְבֵּחַ יִבְכּוּ הַכֹּהֲנִים מְשָׁרְתֵי יְהוָה וְיֹאמְרוּ חוּסָה יְהוָה עַל־עַמֶּךָ וְאַל־תִּתֵּן נַחֲלָתְךָ לְחֶרְפָּה לִמְשָׁל־בָּם גּוֹיִם לָמָּה יֹאמְרוּ בָעַמִּים אַיֵּה אֱלֹהֵיהֶם׃ 4.17. וִידַעְתֶּם כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם שֹׁכֵן בְּצִיּוֹן הַר־קָדְשִׁי וְהָיְתָה יְרוּשָׁלִַם קֹדֶשׁ וְזָרִים לֹא־יַעַבְרוּ־בָהּ עוֹד׃

1.13. Gird yourselves, and lament, ye priests, Wail, ye ministers of the altar; Come, lie all night in sackcloth, Ye ministers of my God; For the meal-offering and the drink-offering is withholden From the house of your God. 1.14. Sanctify ye a fast, Call a solemn assembly, Gather the elders And all the inhabitants of the land Unto the house of the LORD your God, And cry unto the LORD. 2.1. Blow ye the horn in Zion, And sound an alarm in My holy mountain; Let all the inhabitants of the land tremble; For the day of the LORD cometh, For it is at hand; 2.2. A day of darkness and gloominess, A day of clouds and thick darkness, As blackness spread upon the mountains; A great people and a mighty, There hath not been ever the like, Neither shall be any more after them, Even to the years of many generations. 2.3. A fire devoureth before them, And behind them a flame blazeth; The land is as the garden of Eden before them, And behind them a desolate wilderness; Yea, and nothing escapeth them. 2.4. The appearance of them is as the appearance of horses; And as horsemen, so do they run. 2.5. Like the noise of chariots, On the tops of the mountains do they leap, Like the noise of a flame of fire That devoureth the stubble, As a mighty people set in battle array. 2.10. Before them the earth quaketh, The heavens tremble; The sun and the moon are become black, And the stars withdraw their shining. 2.11. And the LORD uttereth His voice before His army; For His camp is very great, For he is mighty that executeth His word; For great is the day of the LORD and very terrible; And who can abide it? 2.12. Yet even now, saith the LORD, Turn ye unto Me with all your heart, And with fasting, and with weeping, and with lamentation; 2.13. And rend your heart, and not your garments, And turn unto the LORD your God; For He is gracious and compassionate, long-suffering, and abundant in mercy, And repenteth Him of the evil. 2.15. Blow the horn in Zion, Sanctify a fast, call a solemn assembly; 2.16. Gather the people, Sanctify the congregation, Assemble the elders, Gather the children, And those that suck the breasts; Let the bridegroom go forth from his chamber, And the bride out of her pavilion. 2.17. Let the priests, the ministers of the LORD, Weep between the porch and the altar, And let them say: ‘Spare thy people, O LORD, And give not Thy heritage to reproach, That the nations should make them a byword: Wherefore should they say among the peoples: Where is their God?’ 4.17. So shall ye know that I am the LORD your God, Dwelling in Zion My holy mountain; Then shall Jerusalem be holy, And there shall no strangers pass through her any more. 1. Yea, the beasts of the field pant unto Thee; For the water brooks are dried up, And the fire hath devoured the pastures of the wilderness.,Is not the food cut off Before our eyes, Yea, joy and gladness From the house of our God?,The vine is withered, And the fig-tree languisheth; The pomegranate-tree, the palm-tree also, and the apple-tree, Even all the trees of the field, are withered; For joy is withered away from the sons of men.,Be ashamed, O ye husbandmen, Wail, O ye vinedressers, For the wheat and for the barley; Because the harvest of the field is perished.,The field is wasted, The land mourneth; For the corn is wasted, The new wine is dried up, The oil languisheth.,The grains shrivel under their hoes; The garners are laid desolate, The barns are broken down; For the corn is withered.,Alas for the day! For the day of the LORD is at hand, And as a destruction from the Almighty shall it come.,Gird yourselves, and lament, ye priests, Wail, ye ministers of the altar; Come, lie all night in sackcloth, Ye ministers of my God; For the meal-offering and the drink-offering is withholden From the house of your God.,He hath laid my vine waste, And blasted my fig-tree; He hath made it clean bare, and cast it down, The branches thereof are made white.,Tell ye your children of it, And let your children tell their children, And their children another generation.,That which the palmer-worm hath left hath the locust eaten; And that which the locust hath left hath the canker-worm eaten; And that which the canker-worm hath left hath the caterpiller eaten.,For a people is come up upon my land, Mighty, and without number; His teeth are the teeth of a lion, And he hath the jaw-teeth of a lioness.,Hear this, ye old men, And give ear, all ye inhabitants of the land. Hath this been in your days, Or in the days of your fathers?,How do the beasts groan! The herds of cattle are perplexed, Because they have no pasture; Yea, the flocks of sheep are made desolate.,Lament like a virgin girded with sackcloth For the husband of her youth.,Sanctify ye a fast, Call a solemn assembly, Gather the elders And all the inhabitants of the land Unto the house of the LORD your God, And cry unto the LORD.,Awake, ye drunkards, and weep, And wail, all ye drinkers of wine, Because of the sweet wine, For it is cut off from your mouth.,Unto Thee, O LORD, do I cry; For the fire hath devoured The pastures of the wilderness, And the flame hath set ablaze All the trees of the field.,The meal-offering and the drink-offering is cut off From the house of the LORD; The priests mourn, Even the LORD’S ministers.,The word of the LORD that came to Joel the son of Pethuel.

36. Hebrew Bible, Job, 1.20, 2.8, 6.10, 8.16, 16.15, 42.6, 42.15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple in jerusalem, altar of •temple in jerusalem, destruction of •temple in jerusalem •temple in jerusalem, altar and vessels •temple in jerusalem, towers as epithet for •temple in jerusalem, keys of Found in books: Allison, 4 Baruch (2018) 116, 189; Gera, Judith (2014) 184, 268; Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 125

2.8. וַיִּקַּח־לוֹ חֶרֶשׂ לְהִתְגָּרֵד בּוֹ וְהוּא יֹשֵׁב בְּתוֹךְ־הָאֵפֶר׃ 16.15. שַׂק תָּפַרְתִּי עֲלֵי גִלְדִּי וְעֹלַלְתִּי בֶעָפָר קַרְנִי׃ 42.6. עַל־כֵּן אֶמְאַס וְנִחַמְתִּי עַל־עָפָר וָאֵפֶר׃ 42.15. וְלֹא נִמְצָא נָשִׁים יָפוֹת כִּבְנוֹת אִיּוֹב בְּכָל־הָאָרֶץ וַיִּתֵּן לָהֶם אֲבִיהֶם נַחֲלָה בְּתוֹךְ אֲחֵיהֶם׃

1.20. Then Job arose, and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped; 2.8. And he took him a potsherd to scrape himself therewith; and he sat among the ashes. 6.10. Then should I yet have comfort; yea, I would exult in pain, though He spare not; For I have not denied the words of the Holy One. 16.15. I have sewed sackcloth upon my skin, And have laid my horn in the dust. 42.6. Wherefore I abhor my words, and repent, Seeing I am dust and ashes. 42.15. And in all the land were no women found so fair as the daughters of Job; and their father gave them inheritance among their brethren.

37. Hebrew Bible, Genesis, 1.2-1.10, 2.1-2.3, 2.16, 3.2, 3.9, 4.15, 4.23, 5.1, 6.4, 12.10-12.20, 14.15, 14.18-14.19, 14.21-14.24, 15.5-15.6, 15.8, 15.13, 15.18, 17.7, 17.10-17.14, 17.24-17.25, 19.24, 20.3-20.7, 21.12, 24.17, 26.10, 28.10-28.22, 30.3, 31.13, 32.10, 34.2-34.3, 34.5, 34.13-34.17, 34.24, 34.27, 34.29-34.30, 35.14, 37.29, 37.34, 41.9, 43.26, 44.13, 44.18, 45.26, 47.22, 49.4-49.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 116, 125, 137, 153, 155, 174, 240, 408, 450; Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 98; Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 324; Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 237; Feldman, Judaism and Hellenism Reconsidered (2006) 491, 492; Gera, Judith (2014) 171, 183, 184, 214, 215, 303, 304, 306, 323, 345, 351, 406, 419, 421, 470; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 102; Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 71; Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 114; Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 46

1.2. וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃ 1.2. וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃ 1.3. וּלְכָל־חַיַּת הָאָרֶץ וּלְכָל־עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂ עַל־הָאָרֶץ אֲשֶׁר־בּוֹ נֶפֶשׁ חַיָּה אֶת־כָּל־יֶרֶק עֵשֶׂב לְאָכְלָה וַיְהִי־כֵן׃ 1.3. וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי־אוֹר׃ 1.4. וַיַּרְא אֱלֹהִים אֶת־הָאוֹר כִּי־טוֹב וַיַּבְדֵּל אֱלֹהִים בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ׃ 1.5. וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם וְלַחֹשֶׁךְ קָרָא לָיְלָה וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם אֶחָד׃ 1.6. וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם וִיהִי מַבְדִּיל בֵּין מַיִם לָמָיִם׃ 1.7. וַיַּעַשׂ אֱלֹהִים אֶת־הָרָקִיעַ וַיַּבְדֵּל בֵּין הַמַּיִם אֲשֶׁר מִתַּחַת לָרָקִיעַ וּבֵין הַמַּיִם אֲשֶׁר מֵעַל לָרָקִיעַ וַיְהִי־כֵן׃ 1.8. וַיִּקְרָא אֱלֹהִים לָרָקִיעַ שָׁמָיִם וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם שֵׁנִי׃ 1.9. וַיֹּאמֶר אֱלֹהִים יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל־מָקוֹם אֶחָד וְתֵרָאֶה הַיַּבָּשָׁה וַיְהִי־כֵן׃ 2.1. וְנָהָרּ יֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת־הַגָּן וּמִשָּׁם יִפָּרֵד וְהָיָה לְאַרְבָּעָה רָאשִׁים׃ 2.1. וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ וְכָל־צְבָאָם׃ 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׃ 2.3. וַיְבָרֶךְ אֱלֹהִים אֶת־יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אֹתוֹ כִּי בוֹ שָׁבַת מִכָּל־מְלַאכְתּוֹ אֲשֶׁר־בָּרָא אֱלֹהִים לַעֲשׂוֹת׃ 2.16. וַיְצַו יְהוָה אֱלֹהִים עַל־הָאָדָם לֵאמֹר מִכֹּל עֵץ־הַגָּן אָכֹל תֹּאכֵל׃ 3.2. וַתֹּאמֶר הָאִשָּׁה אֶל־הַנָּחָשׁ מִפְּרִי עֵץ־הַגָּן נֹאכֵל׃ 3.2. וַיִּקְרָא הָאָדָם שֵׁם אִשְׁתּוֹ חַוָּה כִּי הִוא הָיְתָה אֵם כָּל־חָי׃ 3.9. וַיִּקְרָא יְהוָה אֱלֹהִים אֶל־הָאָדָם וַיֹּאמֶר לוֹ אַיֶּכָּה׃ 4.15. וַיֹּאמֶר לוֹ יְהוָה לָכֵן כָּל־הֹרֵג קַיִן שִׁבְעָתַיִם יֻקָּם וַיָּשֶׂם יְהוָה לְקַיִן אוֹת לְבִלְתִּי הַכּוֹת־אֹתוֹ כָּל־מֹצְאוֹ׃ 4.23. וַיֹּאמֶר לֶמֶךְ לְנָשָׁיו עָדָה וְצִלָּה שְׁמַעַן קוֹלִי נְשֵׁי לֶמֶךְ הַאְזֵנָּה אִמְרָתִי כִּי אִישׁ הָרַגְתִּי לְפִצְעִי וְיֶלֶד לְחַבֻּרָתִי׃ 5.1. זֶה סֵפֶר תּוֹלְדֹת אָדָם בְּיוֹם בְּרֹא אֱלֹהִים אָדָם בִּדְמוּת אֱלֹהִים עָשָׂה אֹתוֹ׃ 5.1. וַיְחִי אֱנוֹשׁ אַחֲרֵי הוֹלִידוֹ אֶת־קֵינָן חֲמֵשׁ עֶשְׂרֵה שָׁנָה וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 6.4. הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃ 12.11. וַיְהִי כַּאֲשֶׁר הִקְרִיב לָבוֹא מִצְרָיְמָה וַיֹּאמֶר אֶל־שָׂרַי אִשְׁתּוֹ הִנֵּה־נָא יָדַעְתִּי כִּי אִשָּׁה יְפַת־מַרְאֶה אָתְּ׃ 12.12. וְהָיָה כִּי־יִרְאוּ אֹתָךְ הַמִּצְרִים וְאָמְרוּ אִשְׁתּוֹ זֹאת וְהָרְגוּ אֹתִי וְאֹתָךְ יְחַיּוּ׃ 12.13. אִמְרִי־נָא אֲחֹתִי אָתְּ לְמַעַן יִיטַב־לִי בַעֲבוּרֵךְ וְחָיְתָה נַפְשִׁי בִּגְלָלֵךְ׃ 12.14. וַיְהִי כְּבוֹא אַבְרָם מִצְרָיְמָה וַיִּרְאוּ הַמִּצְרִים אֶת־הָאִשָּׁה כִּי־יָפָה הִוא מְאֹד׃ 12.15. וַיִּרְאוּ אֹתָהּ שָׂרֵי פַרְעֹה וַיְהַלְלוּ אֹתָהּ אֶל־פַּרְעֹה וַתֻּקַּח הָאִשָּׁה בֵּית פַּרְעֹה׃ 12.16. וּלְאַבְרָם הֵיטִיב בַּעֲבוּרָהּ וַיְהִי־לוֹ צֹאן־וּבָקָר וַחֲמֹרִים וַעֲבָדִים וּשְׁפָחֹת וַאֲתֹנֹת וּגְמַלִּים׃ 12.17. וַיְנַגַּע יְהוָה אֶת־פַּרְעֹה נְגָעִים גְּדֹלִים וְאֶת־בֵּיתוֹ עַל־דְּבַר שָׂרַי אֵשֶׁת אַבְרָם׃ 12.18. וַיִּקְרָא פַרְעֹה לְאַבְרָם וַיֹּאמֶר מַה־זֹּאת עָשִׂיתָ לִּי לָמָּה לֹא־הִגַּדְתָּ לִּי כִּי אִשְׁתְּךָ הִוא׃ 12.19. לָמָה אָמַרְתָּ אֲחֹתִי הִוא וָאֶקַּח אֹתָהּ לִי לְאִשָּׁה וְעַתָּה הִנֵּה אִשְׁתְּךָ קַח וָלֵךְ׃ 14.15. וַיֵּחָלֵק עֲלֵיהֶם לַיְלָה הוּא וַעֲבָדָיו וַיַּכֵּם וַיִּרְדְּפֵם עַד־חוֹבָה אֲשֶׁר מִשְּׂמֹאל לְדַמָּשֶׂק׃ 14.18. וּמַלְכִּי־צֶדֶק מֶלֶךְ שָׁלֵם הוֹצִיא לֶחֶם וָיָיִן וְהוּא כֹהֵן לְאֵל עֶלְיוֹן׃ 14.19. וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ׃ 14.21. וַיֹּאמֶר מֶלֶךְ־סְדֹם אֶל־אַבְרָם תֶּן־לִי הַנֶּפֶשׁ וְהָרְכֻשׁ קַח־לָךְ׃ 14.22. וַיֹּאמֶר אַבְרָם אֶל־מֶלֶךְ סְדֹם הֲרִימֹתִי יָדִי אֶל־יְהוָה אֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ׃ 14.23. אִם־מִחוּט וְעַד שְׂרוֹךְ־נַעַל וְאִם־אֶקַּח מִכָּל־אֲשֶׁר־לָךְ וְלֹא תֹאמַר אֲנִי הֶעֱשַׁרְתִּי אֶת־אַבְרָם׃ 14.24. בִּלְעָדַי רַק אֲשֶׁר אָכְלוּ הַנְּעָרִים וְחֵלֶק הָאֲנָשִׁים אֲשֶׁר הָלְכוּ אִתִּי עָנֵר אֶשְׁכֹּל וּמַמְרֵא הֵם יִקְחוּ חֶלְקָם׃ 15.5. וַיּוֹצֵא אֹתוֹ הַחוּצָה וַיֹּאמֶר הַבֶּט־נָא הַשָּׁמַיְמָה וּסְפֹר הַכּוֹכָבִים אִם־תּוּכַל לִסְפֹּר אֹתָם וַיֹּאמֶר לוֹ כֹּה יִהְיֶה זַרְעֶךָ׃ 15.6. וְהֶאֱמִן בַּיהוָה וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה׃ 15.8. וַיֹּאמַר אֲדֹנָי יֱהוִה בַּמָּה אֵדַע כִּי אִירָשֶׁנָּה׃ 15.13. וַיֹּאמֶר לְאַבְרָם יָדֹעַ תֵּדַע כִּי־גֵר יִהְיֶה זַרְעֲךָ בְּאֶרֶץ לֹא לָהֶם וַעֲבָדוּם וְעִנּוּ אֹתָם אַרְבַּע מֵאוֹת שָׁנָה׃ 15.18. בַּיּוֹם הַהוּא כָּרַת יְהוָה אֶת־אַבְרָם בְּרִית לֵאמֹר לְזַרְעֲךָ נָתַתִּי אֶת־הָאָרֶץ הַזֹּאת מִנְּהַר מִצְרַיִם עַד־הַנָּהָר הַגָּדֹל נְהַר־פְּרָת׃ 17.7. וַהֲקִמֹתִי אֶת־בְּרִיתִי בֵּינִי וּבֵינֶךָ וּבֵין זַרְעֲךָ אַחֲרֶיךָ לְדֹרֹתָם לִבְרִית עוֹלָם לִהְיוֹת לְךָ לֵאלֹהִים וּלְזַרְעֲךָ אַחֲרֶיךָ׃ 17.11. וּנְמַלְתֶּם אֵת בְּשַׂר עָרְלַתְכֶם וְהָיָה לְאוֹת בְּרִית בֵּינִי וּבֵינֵיכֶם׃ 17.12. וּבֶן־שְׁמֹנַת יָמִים יִמּוֹל לָכֶם כָּל־זָכָר לְדֹרֹתֵיכֶם יְלִיד בָּיִת וּמִקְנַת־כֶּסֶף מִכֹּל בֶּן־נֵכָר אֲשֶׁר לֹא מִזַּרְעֲךָ הוּא׃ 17.13. הִמּוֹל יִמּוֹל יְלִיד בֵּיתְךָ וּמִקְנַת כַּסְפֶּךָ וְהָיְתָה בְרִיתִי בִּבְשַׂרְכֶם לִבְרִית עוֹלָם׃ 17.14. וְעָרֵל זָכָר אֲשֶׁר לֹא־יִמּוֹל אֶת־בְּשַׂר עָרְלָתוֹ וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעַמֶּיהָ אֶת־בְּרִיתִי הֵפַר׃ 17.24. וְאַבְרָהָם בֶּן־תִּשְׁעִים וָתֵשַׁע שָׁנָה בְּהִמֹּלוֹ בְּשַׂר עָרְלָתוֹ׃ 17.25. וְיִשְׁמָעֵאל בְּנוֹ בֶּן־שְׁלֹשׁ עֶשְׂרֵה שָׁנָה בְּהִמֹּלוֹ אֵת בְּשַׂר עָרְלָתוֹ׃ 19.24. וַיהוָה הִמְטִיר עַל־סְדֹם וְעַל־עֲמֹרָה גָּפְרִית וָאֵשׁ מֵאֵת יְהוָה מִן־הַשָּׁמָיִם׃ 20.3. וַיָּבֹא אֱלֹהִים אֶל־אֲבִימֶלֶךְ בַּחֲלוֹם הַלָּיְלָה וַיֹּאמֶר לוֹ הִנְּךָ מֵת עַל־הָאִשָּׁה אֲשֶׁר־לָקַחְתָּ וְהִוא בְּעֻלַת בָּעַל׃ 20.4. וַאֲבִימֶלֶךְ לֹא קָרַב אֵלֶיהָ וַיֹּאמַר אֲדֹנָי הֲגוֹי גַּם־צַדִּיק תַּהֲרֹג׃ 20.5. הֲלֹא הוּא אָמַר־לִי אֲחֹתִי הִוא וְהִיא־גַם־הִוא אָמְרָה אָחִי הוּא בְּתָם־לְבָבִי וּבְנִקְיֹן כַּפַּי עָשִׂיתִי זֹאת׃ 20.6. וַיֹּאמֶר אֵלָיו הָאֱלֹהִים בַּחֲלֹם גַּם אָנֹכִי יָדַעְתִּי כִּי בְתָם־לְבָבְךָ עָשִׂיתָ זֹּאת וָאֶחְשֹׂךְ גַּם־אָנֹכִי אוֹתְךָ מֵחֲטוֹ־לִי עַל־כֵּן לֹא־נְתַתִּיךָ לִנְגֹּעַ אֵלֶיהָ׃ 20.7. וְעַתָּה הָשֵׁב אֵשֶׁת־הָאִישׁ כִּי־נָבִיא הוּא וְיִתְפַּלֵּל בַּעַדְךָ וֶחְיֵה וְאִם־אֵינְךָ מֵשִׁיב דַּע כִּי־מוֹת תָּמוּת אַתָּה וְכָל־אֲשֶׁר־לָךְ׃ 21.12. וַיֹּאמֶר אֱלֹהִים אֶל־אַבְרָהָם אַל־יֵרַע בְּעֵינֶיךָ עַל־הַנַּעַר וְעַל־אֲמָתֶךָ כֹּל אֲשֶׁר תֹּאמַר אֵלֶיךָ שָׂרָה שְׁמַע בְּקֹלָהּ כִּי בְיִצְחָק יִקָּרֵא לְךָ זָרַע׃ 24.17. וַיָּרָץ הָעֶבֶד לִקְרָאתָהּ וַיֹּאמֶר הַגְמִיאִינִי נָא מְעַט־מַיִם מִכַּדֵּךְ׃ 28.11. וַיִּפְגַּע בַּמָּקוֹם וַיָּלֶן שָׁם כִּי־בָא הַשֶּׁמֶשׁ וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם וַיָּשֶׂם מְרַאֲשֹׁתָיו וַיִּשְׁכַּב בַּמָּקוֹם הַהוּא׃ 28.12. וַיַּחֲלֹם וְהִנֵּה סֻלָּם מֻצָּב אַרְצָה וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמָיְמָה וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עֹלִים וְיֹרְדִים בּוֹ׃ 28.13. וְהִנֵּה יְהוָה נִצָּב עָלָיו וַיֹּאמַר אֲנִי יְהוָה אֱלֹהֵי אַבְרָהָם אָבִיךָ וֵאלֹהֵי יִצְחָק הָאָרֶץ אֲשֶׁר אַתָּה שֹׁכֵב עָלֶיהָ לְךָ אֶתְּנֶנָּה וּלְזַרְעֶךָ׃ 28.14. וְהָיָה זַרְעֲךָ כַּעֲפַר הָאָרֶץ וּפָרַצְתָּ יָמָּה וָקֵדְמָה וְצָפֹנָה וָנֶגְבָּה וְנִבְרֲכוּ בְךָ כָּל־מִשְׁפְּחֹת הָאֲדָמָה וּבְזַרְעֶךָ׃ 28.15. וְהִנֵּה אָנֹכִי עִמָּךְ וּשְׁמַרְתִּיךָ בְּכֹל אֲשֶׁר־תֵּלֵךְ וַהֲשִׁבֹתִיךָ אֶל־הָאֲדָמָה הַזֹּאת כִּי לֹא אֶעֱזָבְךָ עַד אֲשֶׁר אִם־עָשִׂיתִי אֵת אֲשֶׁר־דִּבַּרְתִּי לָךְ׃ 28.16. וַיִּיקַץ יַעֲקֹב מִשְּׁנָתוֹ וַיֹּאמֶר אָכֵן יֵשׁ יְהוָה בַּמָּקוֹם הַזֶּה וְאָנֹכִי לֹא יָדָעְתִּי׃ 28.17. וַיִּירָא וַיֹּאמַר מַה־נּוֹרָא הַמָּקוֹם הַזֶּה אֵין זֶה כִּי אִם־בֵּית אֱלֹהִים וְזֶה שַׁעַר הַשָּׁמָיִם׃ 28.18. וַיַּשְׁכֵּם יַעֲקֹב בַּבֹּקֶר וַיִּקַּח אֶת־הָאֶבֶן אֲשֶׁר־שָׂם מְרַאֲשֹׁתָיו וַיָּשֶׂם אֹתָהּ מַצֵּבָה וַיִּצֹק שֶׁמֶן עַל־רֹאשָׁהּ׃ 28.19. וַיִּקְרָא אֶת־שֵׁם־הַמָּקוֹם הַהוּא בֵּית־אֵל וְאוּלָם לוּז שֵׁם־הָעִיר לָרִאשֹׁנָה׃ 28.21. וְשַׁבְתִּי בְשָׁלוֹם אֶל־בֵּית אָבִי וְהָיָה יְהוָה לִי לֵאלֹהִים׃ 28.22. וְהָאֶבֶן הַזֹּאת אֲשֶׁר־שַׂמְתִּי מַצֵּבָה יִהְיֶה בֵּית אֱלֹהִים וְכֹל אֲשֶׁר תִּתֶּן־לִי עַשֵּׂר אֲעַשְּׂרֶנּוּ לָךְ׃ 30.3. וַתֹּאמֶר הִנֵּה אֲמָתִי בִלְהָה בֹּא אֵלֶיהָ וְתֵלֵד עַל־בִּרְכַּי וְאִבָּנֶה גַם־אָנֹכִי מִמֶּנָּה׃ 30.3. כִּי מְעַט אֲשֶׁר־הָיָה לְךָ לְפָנַי וַיִּפְרֹץ לָרֹב וַיְבָרֶךְ יְהוָה אֹתְךָ לְרַגְלִי וְעַתָּה מָתַי אֶעֱשֶׂה גַם־אָנֹכִי לְבֵיתִי׃ 31.13. אָנֹכִי הָאֵל בֵּית־אֵל אֲשֶׁר מָשַׁחְתָּ שָּׁם מַצֵּבָה אֲשֶׁר נָדַרְתָּ לִּי שָׁם נֶדֶר עַתָּה קוּם צֵא מִן־הָאָרֶץ הַזֹּאת וְשׁוּב אֶל־אֶרֶץ מוֹלַדְתֶּךָ׃ 34.2. וַיָּבֹא חֲמוֹר וּשְׁכֶם בְּנוֹ אֶל־שַׁעַר עִירָם וַיְדַבְּרוּ אֶל־אַנְשֵׁי עִירָם לֵאמֹר׃ 34.2. וַיַּרְא אֹתָהּ שְׁכֶם בֶּן־חֲמוֹר הַחִוִּי נְשִׂיא הָאָרֶץ וַיִּקַּח אֹתָהּ וַיִּשְׁכַּב אֹתָהּ וַיְעַנֶּהָ׃ 34.3. וַיֹּאמֶר יַעֲקֹב אֶל־שִׁמְעוֹן וְאֶל־לֵוִי עֲכַרְתֶּם אֹתִי לְהַבְאִישֵׁנִי בְּיֹשֵׁב הָאָרֶץ בַּכְּנַעֲנִי וּבַפְּרִזִּי וַאֲנִי מְתֵי מִסְפָּר וְנֶאֶסְפוּ עָלַי וְהִכּוּנִי וְנִשְׁמַדְתִּי אֲנִי וּבֵיתִי׃ 34.3. וַתִּדְבַּק נַפְשׁוֹ בְּדִינָה בַּת־יַעֲקֹב וַיֶּאֱהַב אֶת־הַנַּעֲרָ וַיְדַבֵּר עַל־לֵב הַנַּעֲרָ׃ 34.5. וְיַעֲקֹב שָׁמַע כִּי טִמֵּא אֶת־דִּינָה בִתּוֹ וּבָנָיו הָיוּ אֶת־מִקְנֵהוּ בַּשָּׂדֶה וְהֶחֱרִשׁ יַעֲקֹב עַד־בֹּאָם׃ 34.13. וַיַּעֲנוּ בְנֵי־יַעֲקֹב אֶת־שְׁכֶם וְאֶת־חֲמוֹר אָבִיו בְּמִרְמָה וַיְדַבֵּרוּ אֲשֶׁר טִמֵּא אֵת דִּינָה אֲחֹתָם׃ 34.14. וַיֹּאמְרוּ אֲלֵיהֶם לֹא נוּכַל לַעֲשׂוֹת הַדָּבָר הַזֶּה לָתֵת אֶת־אֲחֹתֵנוּ לְאִישׁ אֲשֶׁר־לוֹ עָרְלָה כִּי־חֶרְפָּה הִוא לָנוּ׃ 34.15. אַךְ־בְּזֹאת נֵאוֹת לָכֶם אִם תִּהְיוּ כָמֹנוּ לְהִמֹּל לָכֶם כָּל־זָכָר׃ 34.16. וְנָתַנּוּ אֶת־בְּנֹתֵינוּ לָכֶם וְאֶת־בְּנֹתֵיכֶם נִקַּח־לָנוּ וְיָשַׁבְנוּ אִתְּכֶם וְהָיִינוּ לְעַם אֶחָד׃ 34.17. וְאִם־לֹא תִשְׁמְעוּ אֵלֵינוּ לְהִמּוֹל וְלָקַחְנוּ אֶת־בִּתֵּנוּ וְהָלָכְנוּ׃ 34.24. וַיִּשְׁמְעוּ אֶל־חֲמוֹר וְאֶל־שְׁכֶם בְּנוֹ כָּל־יֹצְאֵי שַׁעַר עִירוֹ וַיִּמֹּלוּ כָּל־זָכָר כָּל־יֹצְאֵי שַׁעַר עִירוֹ׃ 34.27. בְּנֵי יַעֲקֹב בָּאוּ עַל־הַחֲלָלִים וַיָּבֹזּוּ הָעִיר אֲשֶׁר טִמְּאוּ אֲחוֹתָם׃ 34.29. וְאֶת־כָּל־חֵילָם וְאֶת־כָּל־טַפָּם וְאֶת־נְשֵׁיהֶם שָׁבוּ וַיָּבֹזּוּ וְאֵת כָּל־אֲשֶׁר בַּבָּיִת׃ 37.29. וַיָּשָׁב רְאוּבֵן אֶל־הַבּוֹר וְהִנֵּה אֵין־יוֹסֵף בַּבּוֹר וַיִּקְרַע אֶת־בְּגָדָיו׃ 37.34. וַיִּקְרַע יַעֲקֹב שִׂמְלֹתָיו וַיָּשֶׂם שַׂק בְּמָתְנָיו וַיִּתְאַבֵּל עַל־בְּנוֹ יָמִים רַבִּים׃ 41.9. וַיְדַבֵּר שַׂר הַמַּשְׁקִים אֶת־פַּרְעֹה לֵאמֹר אֶת־חֲטָאַי אֲנִי מַזְכִּיר הַיּוֹם׃ 44.13. וַיִּקְרְעוּ שִׂמְלֹתָם וַיַּעֲמֹס אִישׁ עַל־חֲמֹרוֹ וַיָּשֻׁבוּ הָעִירָה׃ 45.26. וַיַּגִּדוּ לוֹ לֵאמֹר עוֹד יוֹסֵף חַי וְכִי־הוּא מֹשֵׁל בְּכָל־אֶרֶץ מִצְרָיִם וַיָּפָג לִבּוֹ כִּי לֹא־הֶאֱמִין לָהֶם׃ 49.4. פַּחַז כַּמַּיִם אַל־תּוֹתַר כִּי עָלִיתָ מִשְׁכְּבֵי אָבִיךָ אָז חִלַּלְתָּ יְצוּעִי עָלָה׃ 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׃

1.2. Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters. 1.3. And God said: ‘Let there be light.’ And there was light. 1.4. And God saw the light, that it was good; and God divided the light from the darkness. 1.5. And God called the light Day, and the darkness He called Night. And there was evening and there was morning, one day. 1.6. And God said: ‘Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.’ 1.7. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so. 1.8. And God called the firmament Heaven. And there was evening and there was morning, a second day. 1.9. And God said: ‘Let the waters under the heaven be gathered together unto one place, and let the dry land appear.’ And it was so. 1.10. And God called the dry land Earth, and the gathering together of the waters called He Seas; and God saw that it was good. 2.1. And the heaven and the earth were finished, and all the host of them. 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. 2.3. And God blessed the seventh day, and hallowed it; because that in it He rested from all His work which God in creating had made. 2.16. And the LORD God commanded the man, saying: ‘of every tree of the garden thou mayest freely eat; 3.2. And the woman said unto the serpent: ‘of the fruit of the trees of the garden we may eat; 3.9. And the LORD God called unto the man, and said unto him: ‘Where art thou?’ 4.15. And the LORD said unto him: ‘Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold.’ And the LORD set a sign for Cain, lest any finding him should smite him. 4.23. And Lamech said unto his wives: Adah and Zillah, hear my voice; Ye wives of Lamech, hearken unto my speech; For I have slain a man for wounding me, And a young man for bruising me; 5.1. This is the book of the generations of Adam. In the day that God created man, in the likeness of God made He him; 6.4. The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown. 12.10. And there was a famine in the land; and Abram went down into Egypt to sojourn there; for the famine was sore in the land. 12.11. And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife: ‘Behold now, I know that thou art a fair woman to look upon. 12.12. And it will come to pass, when the Egyptians shall see thee, that they will say: This is his wife; and they will kill me, but thee they will keep alive. 12.13. Say, I pray thee, thou art my sister; that it may be well with me for thy sake, and that my soul may live because of thee.’ 12.14. And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair. 12.15. And the princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken into Pharaoh’s house. 12.16. And he dealt well with Abram for her sake; and he had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels. 12.17. And the LORD plagued Pharaoh and his house with great plagues because of Sarai Abram’s wife. 12.18. And Pharaoh called Abram, and said: ‘What is this that thou hast done unto me? why didst thou not tell me that she was thy wife? 12.19. Why saidst thou: She is my sister? so that I took her to be my wife; now therefore behold thy wife, take her, and go thy way.’ 12.20. And Pharaoh gave men charge concerning him; and they brought him on the way, and his wife, and all that he had. 14.15. And he divided himself against them by night, he and his servants, and smote them, and pursued them unto Hobah, which is on the left hand of Damascus. 14.18. And Melchizedek king of Salem brought forth bread and wine; and he was priest of God the Most High. 14.19. And he blessed him, and said: ‘Blessed be Abram of God Most High, Maker of heaven and earth; 14.21. And the king of Sodom said unto Abram: ‘Give me the persons, and take the goods to thyself.’ 14.22. And Abram said to the king of Sodom: ‘I have lifted up my hand unto the LORD, God Most High, Maker of heaven and earth, 14.23. that I will not take a thread nor a shoe-latchet nor aught that is thine, lest thou shouldest say: I have made Abram rich; 14.24. ave only that which the young men have eaten, and the portion of the men which went with me, Aner, Eshcol, and Mamre, let them take their portion.’ 15.5. And He brought him forth abroad, and said: ‘Look now toward heaven, and count the stars, if thou be able to count them’; and He said unto him: ‘So shall thy seed be.’ 15.6. And he believed in the LORD; and He counted it to him for righteousness. 15.8. And he said: ‘O Lord GOD, whereby shall I know that I shall inherit it?’ 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; 15.18. In that day the LORD made a covet with Abram, saying: ‘Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates; 17.7. And I will establish My covet between Me and thee and thy seed after thee throughout their generations for an everlasting covet, to be a God unto thee and to thy seed after thee. 17.10. This is My covet, which ye shall keep, between Me and you and thy seed after thee: every male among you shall be circumcised. 17.11. And ye shall be circumcised in the flesh of your foreskin; and it shall be a token of a covet betwixt Me and you. 17.12. And he that is eight days old shall be circumcised among you, every male throughout your generations, he that is born in the house, or bought with money of any foreigner, that is not of thy seed. 17.13. He that is born in thy house, and he that is bought with thy money, must needs be circumcised; and My covet shall be in your flesh for an everlasting covet. 17.14. And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; he hath broken My covet.’ 17.24. And Abraham was ninety years old and nine, when he was circumcised in the flesh of his foreskin. 17.25. And Ishmael his son was thirteen years old, when he was circumcised in the flesh of his foreskin. 19.24. Then the LORD caused to rain upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven; 20.3. But God came to Abimelech in a dream of the night, and said to him: ‘Behold, thou shalt die, because of the woman whom thou hast taken; for she is a man’s wife.’ 20.4. Now Abimelech had not come near her; and he said: ‘Lord, wilt Thou slay even a righteous nation? 20.5. Said he not himself unto me: She is my sister? and she, even she herself said: He is my brother. In the simplicity of my heart and the innocency of my hands have I done this.’ 20.6. And God said unto him in the dream: ‘Yea, I know that in the simplicity of thy heart thou hast done this, and I also withheld thee from sinning against Me. Therefore suffered I thee not to touch her. 20.7. Now therefore restore the man’s wife; for he is a prophet, and he shall pray for thee, and thou shalt live; and if thou restore her not, know thou that thou shalt surely die, thou, and all that are thine.’ 21.12. And God said unto Abraham: ‘Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah saith unto thee, hearken unto her voice; for in Isaac shall seed be called to thee. 24.17. And the servant ran to meet her, and said: ‘Give me to drink, I pray thee, a little water of thy pitcher.’ 26.10. And Abimelech said: ‘What is this thou hast done unto us? one of the people might easily have lain with thy wife, and thou wouldest have brought guiltiness upon us.’ 28.10. And Jacob went out from Beer-sheba, and went toward Haran. 28.11. And he lighted upon the place, and tarried there all night, because the sun was set; and he took one of the stones of the place, and put it under his head, and lay down in that place to sleep. 28.12. And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven; and behold the angels of God ascending and descending on it. 28.13. And, behold, the LORD stood beside him, and said: ‘I am the LORD, the God of Abraham thy father, and the God of Isaac. The land whereon thou liest, to thee will I give it, and to thy seed. 28.14. And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south. And in thee and in thy seed shall all the families of the earth be blessed. 28.15. And, behold, I am with thee, and will keep thee whithersoever thou goest, and will bring thee back into this land; for I will not leave thee, until I have done that which I have spoken to thee of.’ 28.16. And Jacob awaked out of his sleep, and he said: ‘Surely the LORD is in this place; and I knew it not.’ 28.17. And he was afraid, and said: ‘How full of awe is this place! this is none other than the house of God, and this is the gate of heaven.’ 28.18. And Jacob rose up early in the morning, and took the stone that he had put under his head, and set it up for a pillar, and poured oil upon the top of it. 28.19. And he called the name of that place Beth-el, but the name of the city was Luz at the first. 28.20. And Jacob vowed a vow, saying: ‘If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, 28.21. o that I come back to my father’s house in peace, then shall the LORD be my God, 28.22. and this stone, which I have set up for a pillar, shall be God’s house; and of all that Thou shalt give me I will surely give the tenth unto Thee.’ 30.3. And she said: ‘Behold my maid Bilhah, go in unto her; that she may bear upon my knees, and I also may be builded up through her.’ 31.13. I am the God of Beth-el, where thou didst anoint a pillar, where thou didst vow a vow unto Me. Now arise, get thee out from this land, and return unto the land of thy nativity.’ 32.10. And Jacob said: ‘O God of my father Abraham, and God of my father Isaac, O LORD, who saidst unto me: Return unto thy country, and to thy kindred, and I will do thee good; 34.2. And Shechem the son of Hamor the Hivite, the prince of the land, saw her; and he took her, and lay with her, and humbled her. 34.3. And his soul did cleave unto Dinah the daughter of Jacob, and he loved the damsel, and spoke comfortingly unto the damsel. 34.5. Now Jacob heard that he had defiled Dinah his daughter; and his sons were with his cattle in the field; and Jacob held his peace until they came. 34.13. And the sons of Jacob answered Shechem and Hamor his father with guile, and spoke, because he had defiled Dinah their sister, 34.14. and said unto them: ‘We cannot do this thing, to give our sister to one that is uncircumcised; for that were a reproach unto us. 34.15. Only on this condition will we consent unto you: if ye will be as we are, that every male of you be circumcised; 34.16. then will we give our daughters unto you, and we will take your daughters to us, and we will dwell with you, and we will become one people. 34.17. But if ye will not hearken unto us, to be circumcised; then will we take our daughter, and we will be gone.’ 34.24. And unto Hamor and unto Shechem his son hearkened all that went out of the gate of his city; and every male was circumcised, all that went out of the gate of his city. 34.27. The sons of Jacob came upon the slain, and spoiled the city, because they had defiled their sister. 34.29. and all their wealth, and all their little ones and their wives, took they captive and spoiled, even all that was in the house. 34.30. And Jacob said to Simeon and Levi: ‘Ye have troubled me, to make me odious unto the inhabitants of the land, even unto the Canaanites and the Perizzites; and, I being few in number, they will gather themselves together against me and smite me; and I shall be destroyed, I and my house.’ 37.29. And Reuben returned unto the pit; and, behold, Joseph was not in the pit; and he rent his clothes. 37.34. And Jacob rent his garments, and put sackcloth upon his loins, and mourned for his son many days. 41.9. Then spoke the chief butler unto Pharaoh, saying: ‘I make mention of my faults this day: 44.13. And they rent their clothes, and laded every man his ass, and returned to the city. 45.26. And they told him, saying: ‘Joseph is yet alive, and he is ruler over all the land of Egypt.’ And his heart fainted, for he believed them not. 49.4. Unstable as water, have not thou the excellency; Because thou wentest up to thy father’s bed; Then defiledst thou it—he went up to my couch. 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

38. Hebrew Bible, Exodus, 1.10, 1.11, 1.12, 1.13, 1.14, 1.15, 1.16, 1.17, 1.18, 1.19, 1.20, 1.21, 2.15, 3.7, 3.13, 3.14, 3.15, 4.18, 6.3, 8.11, 9.29, 12.1, 12.2, 12.3, 12.4, 12.5, 12.6, 12.7, 12.8, 12.9, 12.10, 12.11, 12.12, 12.13, 12.14, 12.15, 12.16, 12.17, 12.18, 12.19, 12.20, 12.21, 12.22, 12.23, 12.24, 12.25, 12.26, 12.27, 12.28, 12.41, 12.43, 12.44, 12.45, 12.46, 12.47, 12.48, 12.49, 12.50, 13.3, 14, 14.4, 14.8, 14.9, 14.23, 14.31, 15, 15.1, 15.2, 15.3, 15.4, 15.5, 15.6, 15.7, 15.8, 15.9, 15.10, 15.11, 15.12, 15.13, 15.14, 15.15, 15.16, 15.17, 15.18, 15.19, 15.20, 15.21, 16.14, 16.15, 16.16, 16.32, 16.33, 16.34, 17.4, 17.8, 17.9, 17.10, 17.11, 17.12, 17.13, 17.14, 17.15, 17.16, 18.8, 18.9, 18.10, 18.12, 19, 19.4, 19.6, 19.10, 19.11, 19.12, 19.13, 19.14, 19.15, 19.22, 20, 20.8, 20.9, 20.10, 20.11, 20.22-23.33, 20.23, 20.24, 20.33, 21, 21.25, 22, 22.20, 23, 23.17, 23.18, 23.19, 23.20, 23.25, 24, 24.3, 24.4, 24.5, 24.6, 24.7, 24.8, 24.9, 24.10, 24.11, 24.12, 25, 25.8, 25.9, 25.16, 25.22, 25.31, 25.32, 25.33, 25.34, 25.35, 25.36, 25.37, 25.38, 25.39, 25.40, 26, 26.12, 27, 27.2, 28, 28.1, 28.2, 28.4, 29, 29.10, 29.15, 29.19, 29.20, 29.21, 29.22, 29.23, 29.24, 29.25, 29.26, 29.27, 29.28, 29.29, 29.30, 29.38, 29.39, 29.40, 29.41, 29.42, 29.44, 29.45, 30, 30.7, 30.8, 30.10, 30.11, 30.12, 30.13, 30.14, 30.15, 30.16, 31.13, 31.18, 32, 32.15, 32.16, 32.19, 32.25, 32.32, 32.33, 33.12, 34.1, 34.5, 34.6, 34.7, 34.8, 34.9, 34.10, 34.11, 34.12, 34.13, 34.14, 34.15, 34.16, 34.17, 34.18, 34.19, 34.20, 34.21, 34.22, 34.23, 34.24, 34.25, 34.26, 34.27, 34.28, 34.29, 35, 35.1, 35.2, 35.3, 36, 37, 38, 38.25, 38.26, 39, 40.20, 40.21, 40.35 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 131

12.41. וַיְהִי מִקֵּץ שְׁלֹשִׁים שָׁנָה וְאַרְבַּע מֵאוֹת שָׁנָה וַיְהִי בְּעֶצֶם הַיּוֹם הַזֶּה יָצְאוּ כָּל־צִבְאוֹת יְהוָה מֵאֶרֶץ מִצְרָיִם׃

12.41. And it came to pass at the end of four hundred and thirty years, even the selfsame day it came to pass, that all the host of the LORD went out from the land of Egypt.

39. Hebrew Bible, Esther, 4.1, 4.3, 4.16, 6.13, 8.11, 8.17, 9.5, 9.27, 10.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple in jerusalem •temple in jerusalem, altar and vessels Found in books: Gera, Judith (2014) 181, 182, 184, 186, 214, 231, 301, 419, 421, 440

4.1. וַתֹּאמֶר אֶסְתֵּר לַהֲתָךְ וַתְּצַוֵּהוּ אֶל־מָרְדֳּכָי׃ 4.1. וּמָרְדֳּכַי יָדַע אֶת־כָּל־אֲשֶׁר נַעֲשָׂה וַיִּקְרַע מָרְדֳּכַי אֶת־בְּגָדָיו וַיִּלְבַּשׁ שַׂק וָאֵפֶר וַיֵּצֵא בְּתוֹךְ הָעִיר וַיִּזְעַק זְעָקָה גְדֹלָה וּמָרָה׃ 4.3. וּבְכָל־מְדִינָה וּמְדִינָה מְקוֹם אֲשֶׁר דְּבַר־הַמֶּלֶךְ וְדָתוֹ מַגִּיעַ אֵבֶל גָּדוֹל לַיְּהוּדִים וְצוֹם וּבְכִי וּמִסְפֵּד שַׂק וָאֵפֶר יֻצַּע לָרַבִּים׃ 4.16. לֵךְ כְּנוֹס אֶת־כָּל־הַיְּהוּדִים הַנִּמְצְאִים בְּשׁוּשָׁן וְצוּמוּ עָלַי וְאַל־תֹּאכְלוּ וְאַל־תִּשְׁתּוּ שְׁלֹשֶׁת יָמִים לַיְלָה וָיוֹם גַּם־אֲנִי וְנַעֲרֹתַי אָצוּם כֵּן וּבְכֵן אָבוֹא אֶל־הַמֶּלֶךְ אֲשֶׁר לֹא־כַדָּת וְכַאֲשֶׁר אָבַדְתִּי אָבָדְתִּי׃ 6.13. וַיְסַפֵּר הָמָן לְזֶרֶשׁ אִשְׁתּוֹ וּלְכָל־אֹהֲבָיו אֵת כָּל־אֲשֶׁר קָרָהוּ וַיֹּאמְרוּ לוֹ חֲכָמָיו וְזֶרֶשׁ אִשְׁתּוֹ אִם מִזֶּרַע הַיְּהוּדִים מָרְדֳּכַי אֲשֶׁר הַחִלּוֹתָ לִנְפֹּל לְפָנָיו לֹא־תוּכַל לוֹ כִּי־נָפוֹל תִּפּוֹל לְפָנָיו׃ 8.11. אֲשֶׁר נָתַן הַמֶּלֶךְ לַיְּהוּדִים אֲשֶׁר בְּכָל־עִיר־וָעִיר לְהִקָּהֵל וְלַעֲמֹד עַל־נַפְשָׁם לְהַשְׁמִיד וְלַהֲרֹג וּלְאַבֵּד אֶת־כָּל־חֵיל עַם וּמְדִינָה הַצָּרִים אֹתָם טַף וְנָשִׁים וּשְׁלָלָם לָבוֹז׃ 8.17. וּבְכָל־מְדִינָה וּמְדִינָה וּבְכָל־עִיר וָעִיר מְקוֹם אֲשֶׁר דְּבַר־הַמֶּלֶךְ וְדָתוֹ מַגִּיעַ שִׂמְחָה וְשָׂשׂוֹן לַיְּהוּדִים מִשְׁתֶּה וְיוֹם טוֹב וְרַבִּים מֵעַמֵּי הָאָרֶץ מִתְיַהֲדִים כִּי־נָפַל פַּחַד־הַיְּהוּדִים עֲלֵיהֶם׃ 9.5. וַיַּכּוּ הַיְּהוּדִים בְּכָל־אֹיְבֵיהֶם מַכַּת־חֶרֶב וְהֶרֶג וְאַבְדָן וַיַּעֲשׂוּ בְשֹׂנְאֵיהֶם כִּרְצוֹנָם׃ 9.27. קִיְּמוּ וקבל [וְקִבְּלוּ] הַיְּהוּדִים עֲלֵיהֶם וְעַל־זַרְעָם וְעַל כָּל־הַנִּלְוִים עֲלֵיהֶם וְלֹא יַעֲבוֹר לִהְיוֹת עֹשִׂים אֵת שְׁנֵי הַיָּמִים הָאֵלֶּה כִּכְתָבָם וְכִזְמַנָּם בְּכָל־שָׁנָה וְשָׁנָה׃ 10.3. כִּי מָרְדֳּכַי הַיְּהוּדִי מִשְׁנֶה לַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ וְגָדוֹל לַיְּהוּדִים וְרָצוּי לְרֹב אֶחָיו דֹּרֵשׁ טוֹב לְעַמּוֹ וְדֹבֵר שָׁלוֹם לְכָל־זַרְעוֹ׃

4.1. Now when Mordecai knew all that was done, Mordecai rent his clothes, and put on sackcloth with ashes, and went out into the midst of the city, and cried with a loud and a bitter cry; 4.3. And in every province, whithersoever the king’s commandment and his decree came, there was great mourning among the Jews, and fasting, and weeping, and wailing; and many lay in sackcloth and ashes. 4.16. ’Go, gather together all the Jews that are present in Shushan, and fast ye for me, and neither eat nor drink three days, night or day; I also and my maidens will fast in like manner; and so will I go in unto the king, which is not according to the law; and if I perish, I perish.’ 6.13. And Haman recounted unto Zeresh his wife and all his friends every thing that had befallen him. Then said his wise men and Zeresh his wife unto him: ‘If Mordecai, before whom thou hast begun to fall, be of the seed of the Jews, thou shalt not prevail against him, but shalt surely fall before him.’ 8.11. that the king had granted the Jews that were in every city to gather themselves together, and to stand for their life, to destroy, and to slay, and to cause to perish, all the forces of the people and province that would assault them, their little ones and women, and to take the spoil of them for a prey, 8.17. And in every province, and in every city, whithersoever the king’s commandment and his decree came, the Jews had gladness and joy, a feast and a good day. And many from among the peoples of the land became Jews; for the fear of the Jews was fallen upon them. 9.5. And the Jews smote all their enemies with the stroke of the sword, and with slaughter and destruction, and did what they would unto them that hated them. 9.27. the Jews ordained, and took upon them, and upon their seed, and upon all such as joined themselves unto them, so as it should not fail, that they would keep these two days according to the writing thereof, and according to the appointed time thereof, every year; 10.3. For Mordecai the Jew was next unto king Ahasuerus, and great among the Jews, and accepted of the multitude of his brethren; seeking the good of his people and speaking peace to all his seed.

40. Hebrew Bible, Deuteronomy, 1.32, 1.33, 1.34, 1.35, 1.36, 1.37, 1.38, 1.39, 1.40, 1.41, 1.42, 1.43, 1.44, 1.45, 2.31, 2.32, 2.33, 2.34, 2.35, 3.6, 3.7, 3.20, 4.2, 4.6, 4.9, 4.10, 4.13, 4.44-28.68, 6.6, 6.7, 6.8, 7.3, 7.4, 7.6, 7.13, 10.1, 10.2, 10.3, 10.4, 10.5, 10.6, 10.22, 11.14, 11.18, 11.19, 11.20, 12.5, 12.9, 12.10, 12.11, 12.12, 12.18, 13.12, 13.13, 13.14, 13.15, 13.16, 13.17, 14.2, 14.26, 14.29, 16.3, 16.12, 16.16, 17.1, 17.2, 17.3, 17.4, 17.5, 17.6, 17.7, 17.8, 17.9, 17.10, 17.11, 17.12, 17.13, 17.14, 17.15, 17.16, 17.17, 17.18, 17.19, 17.20, 18.1, 18.2, 18.3, 18.4, 18.5, 18.6, 18.7, 18.8, 18.15, 18.18, 18.21, 18.22, 20.12, 20.13, 20.14, 20.15, 20.16, 20.17, 20.18, 21.7, 21.8, 22.11, 23.4, 23.9, 23.12, 23.13, 23.14, 23.22, 23.23, 23.24, 24.4, 24.8, 24.10, 24.11, 24.12, 25.5, 25.6, 25.7, 25.8, 25.9, 25.10, 25.19, 25.58, 26.1, 26.2, 26.3, 26.4, 26.5, 26.6, 26.7, 26.8, 26.9, 26.10, 26.11, 26.12, 26.13, 26.14, 26.15, 27.2, 27.5, 27.7, 27.15, 28.1, 28.10, 28.12, 28.14, 28.15, 28.16, 28.17, 28.18, 28.19, 28.20, 28.21, 28.22, 28.23, 28.24, 28.25, 28.26, 28.61, 29.20, 30.1, 30.2, 30.3, 30.4, 30.5, 30.10, 31.9, 31.10, 31.11, 31.12, 31.13, 31.24, 31.25, 31.26, 32, 32.1, 32.11, 32.29, 32.35, 32.43, 33.5, 33.8, 33.9, 33.10, 33.11, 33.26, 34.1, 34.2, 34.3, 34.4, 34.5, 34.6, 34.7, 34.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 33

28.1. וְהָיָה אִם־שָׁמוֹעַ תִּשְׁמַע בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־מִצְוֺתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם וּנְתָנְךָ יְהוָה אֱלֹהֶיךָ עֶלְיוֹן עַל כָּל־גּוֹיֵי הָאָרֶץ׃ 28.1. וְרָאוּ כָּל־עַמֵּי הָאָרֶץ כִּי שֵׁם יְהוָה נִקְרָא עָלֶיךָ וְיָרְאוּ מִמֶּךָּ׃

28.1. And it shall come to pass, if thou shalt hearken diligently unto the voice of the LORD thy God, to observe to do all His commandments which I command thee this day, that the LORD thy God will set thee on high above all the nations of the earth.

41. Hebrew Bible, Song of Songs, 4.8, 8.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple in jerusalem, lebanon as epithet for •temple in jerusalem, exiles return to •temple in jerusalem, instruments, vessels, furnishings in Found in books: Allison, 4 Baruch (2018) 151; Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 131, 132

4.8. אִתִּי מִלְּבָנוֹן כַּלָּה אִתִּי מִלְּבָנוֹן תָּבוֹאִי תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה מֵרֹאשׁ שְׂנִיר וְחֶרְמוֹן מִמְּעֹנוֹת אֲרָיוֹת מֵהַרְרֵי נְמֵרִים׃ 8.8. אָחוֹת לָנוּ קְטַנָּה וְשָׁדַיִם אֵין לָהּ מַה־נַּעֲשֶׂה לַאֲחֹתֵנוּ בַּיּוֹם שֶׁיְּדֻבַּר־בָּהּ׃

4.8. Come with me from Lebanon, my bride, With me from Lebanon; Look from the top of Amana, From the top of Senir and Hermon, From the lions’dens, From the mountains of the leopards. 8.8. We have a little sister, And she hath no breasts; What shall we do for our sister In the day when she shall be spoken for?

42. Hebrew Bible, Proverbs, 6.23, 11.30, 13.12, 15.4, 15.8, 22.17, 25.22 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 126, 255, 409; Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 75; Gera, Judith (2014) 442

6.23. כִּי נֵר מִצְוָה וְתוֹרָה אוֹר וְדֶרֶךְ חַיִּים תּוֹכְחוֹת מוּסָר׃ 13.12. תּוֹחֶלֶת מְמֻשָּׁכָה מַחֲלָה־לֵב וְעֵץ חַיִּים תַּאֲוָה בָאָה׃ 15.4. מַרְפֵּא לָשׁוֹן עֵץ חַיִּים וְסֶלֶף בָּהּ שֶׁבֶר בְּרוּחַ׃ 15.8. זֶבַח רְשָׁעִים תּוֹעֲבַת יְהוָה וּתְפִלַּת יְשָׁרִים רְצוֹנוֹ׃ 22.17. הַט אָזְנְךָ וּשְׁמַע דִּבְרֵי חֲכָמִים וְלִבְּךָ תָּשִׁית לְדַעְתִּי׃

6.23. For the commandment is a lamp, and the teaching is light, And reproofs of instruction are the way of life; 11.30. The fruit of the righteous is a tree of life; And he that is wise winneth souls. 13.12. Hope deferred maketh the heart sick; But desire fulfilled is a tree of life. 15.4. A soothing tongue is a tree of life; But perverseness therein is a wound to the spirit. 15.8. The sacrifice of the wicked is an abomination to the LORD; But the prayer of the upright is His delight. 22.17. Incline thine ear, and hear the words of the wise, And apply thy heart unto my knowledge.

43. Hebrew Bible, Leviticus, 1.1, 1.2, 1.3, 1.4, 1.5, 1.6, 1.7, 1.8, 1.9, 1.14, 1.15, 1.16, 1.17, 2.8, 2.9, 2.10, 3.1, 3.2, 3.3, 3.4, 3.5, 4, 4.25, 4.27, 4.28, 4.29, 4.30, 4.31, 5, 6, 6.7, 6.8, 6.9, 6.19, 7, 7.1, 7.2, 7.3, 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, 7.28, 7.29, 7.30, 7.31, 7.32, 7.33, 9.22, 9.23, 9.24, 10.1, 10.2, 10.3, 11.29, 11.30, 11.31, 11.32, 11.33, 11.34, 11.35, 11.36, 11.44, 11.45, 12.1, 12.2, 12.3, 12.4, 12.5, 12.6, 12.7, 12.8, 12.32, 13.1-14.53, 15, 15.1, 15.2, 15.3, 15.4, 15.5, 15.6, 15.9, 15.10, 15.11, 15.13, 15.16, 15.19, 15.20, 15.21, 15.22, 15.23, 15.24, 15.25, 15.26, 15.27, 15.28, 15.29, 15.30, 15.31, 15.33, 16, 16.12, 16.13, 16.21, 17.1, 17.2, 17.3, 17.4, 17.5, 17.6, 17.7, 17.8, 17.9, 17.10, 17.11, 17.12, 17.13, 17.14, 17.15, 17.16, 17.17, 17.18, 17.19, 17.20, 17.21, 17.22, 17.23, 17.24, 17.25, 17.26, 17.27, 17.28, 17.29, 17.30, 17.31, 17.32, 17.33, 17.34, 18.19, 18.20, 19.4, 19.23, 19.24, 19.25, 19.30, 20.3, 20.18, 21.13, 21.14, 21.15, 21.18, 21.19, 22, 22.4, 22.6, 22.7, 22.10, 22.12, 22.15, 23, 23.23, 23.24, 23.25, 23.26, 23.40, 24, 24.6, 24.7, 24.16, 25, 25.9, 25.34, 26, 26.2, 26.11, 27, 27.2, 27.3, 27.4, 27.5, 27.6, 27.7, 27.8, 27.16, 27.17, 27.18, 27.19, 27.20, 27.21, 27.22, 27.23, 27.24, 27.28, 27.30, 27.31, 28, 29, 30, 31, 32, 33, 34, 35, 63 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 46

15.33. וְהַדָּוָה בְּנִדָּתָהּ וְהַזָּב אֶת־זוֹבוֹ לַזָּכָר וְלַנְּקֵבָה וּלְאִישׁ אֲשֶׁר יִשְׁכַּב עִם־טְמֵאָה׃

15.33. and of her that is sick with her impurity, and of them that have an issue, whether it be a man, or a woman; and of him that lieth with her that is unclean.

44. Hebrew Bible, Hosea, 4.6, 6.6, 9.10, 9.16, 10.14, 11.1, 14.1, 14.3, 14.5-14.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •jerusalem (yerushalmi) targum (targum pseudo-jonathan), jerusalem temple, scripture in •jerusalem (yerushalmi) targum (targum pseudo-jonathan), in first temple period •book of the covenant, jerusalem temple, scripture in •education, jerusalem temple, scripture in •scribes and scribal culture, jerusalem temple, scripture in •temple (in jerusalem) •temple in jerusalem, keys of •temple in jerusalem •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem, rebuilding/restoration of •temple in jerusalem, altar of •temple, in jerusalem, in rabbinic writings Found in books: Allison, 4 Baruch (2018) 52, 157, 408; Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 322, 332; Gera, Judith (2014) 186; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 210; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 100, 173

4.6. נִדְמוּ עַמִּי מִבְּלִי הַדָּעַת כִּי־אַתָּה הַדַּעַת מָאַסְתָּ וְאֶמְאָסְאךָ מִכַּהֵן לִי וַתִּשְׁכַּח תּוֹרַת אֱלֹהֶיךָ אֶשְׁכַּח בָּנֶיךָ גַּם־אָנִי׃ 6.6. כִּי חֶסֶד חָפַצְתִּי וְלֹא־זָבַח וְדַעַת אֱלֹהִים מֵעֹלוֹת׃ 11.1. אַחֲרֵי יְהוָה יֵלְכוּ כְּאַרְיֵה יִשְׁאָג כִּי־הוּא יִשְׁאַג וְיֶחֶרְדוּ בָנִים מִיָּם׃ 11.1. כִּי נַעַר יִשְׂרָאֵל וָאֹהֲבֵהוּ וּמִמִּצְרַיִם קָרָאתִי לִבְנִי׃ 14.1. תֶּאְשַׁם שֹׁמְרוֹן כִּי מָרְתָה בֵּאלֹהֶיהָ בַּחֶרֶב יִפֹּלוּ עֹלְלֵיהֶם יְרֻטָּשׁוּ וְהָרִיּוֹתָיו יְבֻקָּעוּ׃ 14.1. מִי חָכָם וְיָבֵן אֵלֶּה נָבוֹן וְיֵדָעֵם כִּי־יְשָׁרִים דַּרְכֵי יְהוָה וְצַדִּקִים יֵלְכוּ בָם וּפֹשְׁעִים יִכָּשְׁלוּ בָם׃ 14.3. קְחוּ עִמָּכֶם דְּבָרִים וְשׁוּבוּ אֶל־יְהוָה אִמְרוּ אֵלָיו כָּל־תִּשָּׂא עָוֺן וְקַח־טוֹב וּנְשַׁלְּמָה פָרִים שְׂפָתֵינוּ׃ 14.5. אֶרְפָּא מְשׁוּבָתָם אֹהֲבֵם נְדָבָה כִּי שָׁב אַפִּי מִמֶּנּוּ׃ 14.6. אֶהְיֶה כַטַּל לְיִשְׂרָאֵל יִפְרַח כַּשּׁוֹשַׁנָּה וְיַךְ שָׁרָשָׁיו כַּלְּבָנוֹן׃ 14.7. יֵלְכוּ יֹנְקוֹתָיו וִיהִי כַזַּיִת הוֹדוֹ וְרֵיחַ לוֹ כַּלְּבָנוֹן׃

4.6. My people are destroyed for lack of knowledge; Because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to Me; Seeing thou hast forgotten the law of thy God, I also will forget thy children. 6.6. For I desire mercy, and not sacrifice, And the knowledge of God rather than burnt-offerings. 9.10. I found Israel like grapes in the wilderness, I saw your fathers as the first-ripe in the fig-tree at her first season; But so soon as they came to Baal-peor, They separated themselves unto the shameful thing, And became detestable like that which they loved. 11.1. When Israel was a child, then I loved him, And out of Egypt I called My son. 14.1. Samaria shall bear her guilt, For she hath rebelled against her God; They shall fall by the sword; Their infants shall be dashed in pieces, And their women with child shall be ripped up. 14.3. Take with you words, And return unto the LORD; Say unto Him: ‘Forgive all iniquity, And accept that which is good; So will we render for bullocks the offering of our lips. 14.5. I will heal their backsliding, I will love them freely; For Mine anger is turned away from him. 14.6. I will be as the dew unto Israel; He shall blossom as the lily, And cast forth his roots as Lebanon. 14.7. His branches shall spread, And his beauty shall be as the olive-tree, And his fragrance as Lebanon.

45. Hebrew Bible, Habakkuk, 2.11 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •temple in jerusalem, heavenly counterpart Found in books: Allison, 4 Baruch (2018) 454

46. Hebrew Bible, Amos, 2.4, 3.6, 3.14-3.15, 4.4, 6.5, 7.17, 8.5 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •jerusalem (yerushalmi) targum (targum pseudo-jonathan), jerusalem temple, scripture in •jerusalem (yerushalmi) targum (targum pseudo-jonathan), in first temple period •book of the covenant, jerusalem temple, scripture in •temple in jerusalem, destruction of •temple in jerusalem •temple in jerusalem, altar and vessels •temple (in jerusalem) •temple, in jerusalem, economy of •temple (in jerusalem), second •temple (in jerusalem), its worship Found in books: Allison, 4 Baruch (2018) 97, 402; Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 322; Gera, Judith (2014) 266, 317; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 100; Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 43, 132

3.6. אִם־יִתָּקַע שׁוֹפָר בְּעִיר וְעָם לֹא יֶחֱרָדוּ אִם־תִּהְיֶה רָעָה בְּעִיר וַיהוָה לֹא עָשָׂה׃ 3.15. וְהִכֵּיתִי בֵית־הַחֹרֶף עַל־בֵּית הַקָּיִץ וְאָבְדוּ בָּתֵּי הַשֵּׁן וְסָפוּ בָּתִּים רַבִּים נְאֻם־יְהוָה׃ 4.4. בֹּאוּ בֵית־אֵל וּפִשְׁעוּ הַגִּלְגָּל הַרְבּוּ לִפְשֹׁעַ וְהָבִיאוּ לַבֹּקֶר זִבְחֵיכֶם לִשְׁלֹשֶׁת יָמִים מַעְשְׂרֹתֵיכֶם׃ 6.5. הַפֹּרְטִים עַל־פִּי הַנָּבֶל כְּדָוִיד חָשְׁבוּ לָהֶם כְּלֵי־שִׁיר׃ 7.17. לָכֵן כֹּה־אָמַר יְהוָה אִשְׁתְּךָ בָּעִיר תִּזְנֶה וּבָנֶיךָ וּבְנֹתֶיךָ בַּחֶרֶב יִפֹּלוּ וְאַדְמָתְךָ בַּחֶבֶל תְּחֻלָּק וְאַתָּה עַל־אֲדָמָה טְמֵאָה תָּמוּת וְיִשְׂרָאֵל גָּלֹה יִגְלֶה מֵעַל אַדְמָתוֹ׃ 8.5. לֵאמֹר מָתַי יַעֲבֹר הַחֹדֶשׁ וְנַשְׁבִּירָה שֶּׁבֶר וְהַשַּׁבָּת וְנִפְתְּחָה־בָּר לְהַקְטִין אֵיפָה וּלְהַגְדִּיל שֶׁקֶל וּלְעַוֵּת מֹאזְנֵי מִרְמָה׃

3.6. Shall the horn be blown in a city, And the people not tremble? Shall evil befall a city, And the LORD hath not done it? 3.15. And I will smite the winter-house with the summer-house; And the houses of ivory shall perish, And the great houses shall have an end, Saith the LORD. 4.4. Come to Beth-el, and transgress, To Gilgal, and multiply transgression; And bring your sacrifices in the morning, And your tithes after three days; 6.5. That thrum on the psaltery, That devise for themselves instruments of music, like David; 7.17. Therefore thus saith the LORD: Thy wife shall be a harlot in the city, And thy sons and thy daughters shall fall by the sword, And thy land shall be divided by line; And thou thyself shalt die in an unclean land, And Israel shall surely be led away captive out of his land.’ 8.5. Saying: ‘When will the new moon be gone, that we may sell grain? And the sabbath, that we may set forth corn? Making the ephah small, and the shekel great, And falsifying the balances of deceit;

47. Hebrew Bible, 2 Samuel, 1, 1.2, 1.11, 1.19, 1.20, 1.21, 1.22, 1.23, 1.24, 1.25, 1.26, 1.27, 2, 2.4, 3, 3.1, 3.2, 3.3, 3.12, 3.13, 3.14, 3.15, 3.16, 3.17, 3.18, 3.19, 3.20, 3.21, 3.29, 3.31, 4, 4.2, 4.3, 4.4, 4.5, 4.7, 5, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.10, 6, 6.1, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 6.11, 6.12, 6.13, 6.14, 6.15, 6.16, 6.17, 6.18, 6.19, 6.20, 6.21, 6.22, 6.23, 7, 7.1, 7.2, 7.3, 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, 7.18, 7.19, 7.20, 7.21, 7.22, 7.23, 7.24, 7.25, 8, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.16, 8.17, 9, 10, 11, 11.1, 11.2, 11.3, 11.4, 11.5, 11.6, 11.7, 11.8, 11.9, 11.10, 11.11, 11.12, 11.13, 11.14, 11.15, 11.16, 11.17, 11.24, 11.25, 11.26, 11.27, 12, 12.1, 12.2, 12.3, 12.4, 12.5, 12.6, 12.7, 12.8, 12.9, 12.10, 12.11, 12.12, 12.13, 12.14, 12.15, 12.16, 12.17, 12.18, 12.19, 12.20, 12.21, 12.22, 12.23, 12.24, 12.25, 12.29, 12.30, 12.31, 13.19, 13.31, 15.7, 15.8, 15.9, 15.10, 15.11, 15.12, 15.13, 15.14, 15.24, 15.25, 15.26, 15.27, 15.28, 15.29, 15.30, 15.31, 15.32, 15.33, 15.34, 15.35, 15.36, 15.37, 16.5, 16.6, 16.7, 16.8, 16.9, 16.10, 16.11, 16.12, 16.13, 18.6, 18.7, 18.8, 18.9, 18.10, 18.11, 18.12, 18.13, 18.14, 18.15, 18.16, 18.17, 18.24, 18.24-19.5, 18.25, 18.30-19.5, 22.1-23.7, 23.1, 23.2, 23.9, 23.24, 24, 24.1, 24.2, 24.3, 24.4, 24.9, 24.10, 24.11, 24.12, 24.13, 24.14, 24.15, 24.16, 24.17, 24.18, 24.19, 24.20, 24.21, 24.22, 24.23, 24.24, 24.25 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Gera, Judith (2014) 351

3.3. וְיוֹאָב וַאֲבִישַׁי אָחִיו הָרְגוּ לְאַבְנֵר עַל אֲשֶׁר הֵמִית אֶת־עֲשָׂהאֵל אֲחִיהֶם בְּגִבְעוֹן בַּמִּלְחָמָה׃ 3.3. וּמִשְׁנֵהוּ כִלְאָב לאביגל [לַאֲ‍בִיגַיִל] אֵשֶׁת נָבָל הַכַּרְמְלִי וְהַשְּׁלִשִׁי אַבְשָׁלוֹם בֶּן־מַעֲכָה בַּת־תַּלְמַי מֶלֶךְ גְּשׁוּר׃

3.3. and his second, Kil᾽av, of Avigayil the wife of Naval the Karmelite; and the third, Avshalom the son of Ma῾akha the daughter of Talmay king of Geshur;

48. Hebrew Bible, 2 Kings, 1.10, 1.12, 4.8, 4.9, 4.23, 6.30, 7.3, 8.1, 8.2, 8.3, 8.4, 8.5, 8.6, 12, 12.3, 12.5, 12.6, 12.17, 13.7, 16.10, 16.11, 16.12, 16.13, 16.14, 16.15, 16.16, 16.17, 16.18, 17.7, 17.8, 17.9, 17.10, 17.11, 17.12, 17.13, 17.14, 17.15, 17.16, 17.17, 17.18, 18.3, 18.4, 18.5, 18.6, 18.7, 18.19, 18.20, 18.21, 18.22, 18.23, 18.24, 18.25, 18.26, 18.37-19.1, 19.15, 19.16, 19.17, 19.18, 19.19, 19.21, 20.2, 20.3, 20.7, 20.17, 21.1, 21.2, 21.3, 21.4, 21.5, 21.6, 21.7, 21.8, 21.9, 21.10, 21.11, 21.12, 21.13, 21.14, 21.15, 21.16, 22, 22.3, 22.4, 22.5, 22.6, 22.7, 22.8, 22.14, 22.16, 23, 23.2, 23.4, 23.5, 23.6, 23.7, 23.8, 23.9, 23.10, 23.11, 23.12, 23.13, 23.14, 23.21, 23.22, 23.23, 23.27, 23.34, 24.13, 24.17, 25.1, 25.2, 25.3, 25.4, 25.5, 25.6, 25.7, 25.8, 25.9, 25.10, 25.11, 25.12, 25.13, 25.14, 25.15, 25.16, 25.17, 25.18, 25.19, 25.20, 25.21 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 188; Gera, Judith (2014) 186; Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 29

25.9. וַיִּשְׂרֹף אֶת־בֵּית־יְהוָה וְאֶת־בֵּית הַמֶּלֶךְ וְאֵת כָּל־בָּתֵּי יְרוּשָׁלִַם וְאֶת־כָּל־בֵּית גָּדוֹל שָׂרַף בָּאֵשׁ׃

25.9. And he burnt the house of the LORD, and the king’s house; and all the houses of Jerusalem, even every great man’s house, burnt he with fire.

49. Hebrew Bible, Isaiah, 1.2, 1.10-1.17, 1.30, 2.4, 5.7, 5.20-5.21, 5.24, 6.1-6.4, 8.20, 10.12, 11.11-11.13, 14.1, 16.6, 20.1-20.6, 22.22, 24.23, 27.12-27.13, 28.4, 28.12, 29.14, 33.10, 34.1, 34.4, 35.10, 37.16-37.20, 37.35, 38.21, 39.6, 40.1-40.2, 41.2-41.4, 43.5-43.6, 43.14-43.21, 44.6, 44.28, 45.1, 45.3, 47.6, 48.2, 49.6, 49.14, 49.16, 49.21, 51.22, 52.2, 52.12, 54.4, 54.7, 54.11-54.12, 55.12, 56.3, 56.7-56.8, 58.5, 60.1, 60.3-60.7, 60.13, 60.21, 61.3, 61.8, 61.10, 63.18, 65.22, 66.10-66.11, 66.18-66.24 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 52, 106, 108, 117, 126, 132, 144, 153, 156, 157, 174, 189, 190, 251, 403, 407, 408, 438; Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 322, 326, 335; Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 46, 205; Gera, Judith (2014) 131, 184, 186, 215, 266, 298, 419, 421; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 98, 100, 101, 190; Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 93; Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 33, 45, 109, 110, 125, 127, 131, 132, 136, 151

1.2. וְאִם־תְּמָאֲנוּ וּמְרִיתֶם חֶרֶב תְּאֻכְּלוּ כִּי פִּי יְהוָה דִּבֵּר׃ 1.2. שִׁמְעוּ שָׁמַיִם וְהַאֲזִינִי אֶרֶץ כִּי יְהוָה דִּבֵּר בָּנִים גִּדַּלְתִּי וְרוֹמַמְתִּי וְהֵם פָּשְׁעוּ בִי׃ 1.11. לָמָּה־לִּי רֹב־זִבְחֵיכֶם יֹאמַר יְהוָה שָׂבַעְתִּי עֹלוֹת אֵילִים וְחֵלֶב מְרִיאִים וְדַם פָּרִים וּכְבָשִׂים וְעַתּוּדִים לֹא חָפָצְתִּי׃ 1.12. כִּי תָבֹאוּ לֵרָאוֹת פָּנָי מִי־בִקֵּשׁ זֹאת מִיֶּדְכֶם רְמֹס חֲצֵרָי׃ 1.13. לֹא תוֹסִיפוּ הָבִיא מִנְחַת־שָׁוְא קְטֹרֶת תּוֹעֵבָה הִיא לִי חֹדֶשׁ וְשַׁבָּת קְרֹא מִקְרָא לֹא־אוּכַל אָוֶן וַעֲצָרָה׃ 1.14. חָדְשֵׁיכֶם וּמוֹעֲדֵיכֶם שָׂנְאָה נַפְשִׁי הָיוּ עָלַי לָטֹרַח נִלְאֵיתִי נְשֹׂא׃ 1.15. וּבְפָרִשְׂכֶם כַּפֵּיכֶם אַעְלִים עֵינַי מִכֶּם גַּם כִּי־תַרְבּוּ תְפִלָּה אֵינֶנִּי שֹׁמֵעַ יְדֵיכֶם דָּמִים מָלֵאוּ׃ 1.16. רַחֲצוּ הִזַּכּוּ הָסִירוּ רֹעַ מַעַלְלֵיכֶם מִנֶּגֶד עֵינָי חִדְלוּ הָרֵעַ׃ 1.17. לִמְדוּ הֵיטֵב דִּרְשׁוּ מִשְׁפָּט אַשְּׁרוּ חָמוֹץ שִׁפְטוּ יָתוֹם רִיבוּ אַלְמָנָה׃ 2.4. וְשָׁפַט בֵּין הַגּוֹיִם וְהוֹכִיחַ לְעַמִּים רַבִּים וְכִתְּתוּ חַרְבוֹתָם לְאִתִּים וַחֲנִיתוֹתֵיהֶם לְמַזְמֵרוֹת לֹא־יִשָּׂא גוֹי אֶל־גּוֹי חֶרֶב וְלֹא־יִלְמְדוּ עוֹד מִלְחָמָה׃ 5.7. כִּי כֶרֶם יְהוָה צְבָאוֹת בֵּית יִשְׂרָאֵל וְאִישׁ יְהוּדָה נְטַע שַׁעֲשׁוּעָיו וַיְקַו לְמִשְׁפָּט וְהִנֵּה מִשְׂפָּח לִצְדָקָה וְהִנֵּה צְעָקָה׃ 5.21. הוֹי חֲכָמִים בְּעֵינֵיהֶם וְנֶגֶד פְּנֵיהֶם נְבֹנִים׃ 5.24. לָכֵן כֶּאֱכֹל קַשׁ לְשׁוֹן אֵשׁ וַחֲשַׁשׁ לֶהָבָה יִרְפֶּה שָׁרְשָׁם כַּמָּק יִהְיֶה וּפִרְחָם כָּאָבָק יַעֲלֶה כִּי מָאֲסוּ אֵת תּוֹרַת יְהוָה צְבָאוֹת וְאֵת אִמְרַת קְדוֹשׁ־יִשְׂרָאֵל נִאֵצוּ׃ 6.1. בִּשְׁנַת־מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ וָאֶרְאֶה אֶת־אֲדֹנָי יֹשֵׁב עַל־כִּסֵּא רָם וְנִשָּׂא וְשׁוּלָיו מְלֵאִים אֶת־הַהֵיכָל׃ 6.1. הַשְׁמֵן לֵב־הָעָם הַזֶּה וְאָזְנָיו הַכְבֵּד וְעֵינָיו הָשַׁע פֶּן־יִרְאֶה בְעֵינָיו וּבְאָזְנָיו יִשְׁמָע וּלְבָבוֹ יָבִין וָשָׁב וְרָפָא לוֹ׃ 6.2. שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ שֵׁשׁ כְּנָפַיִם שֵׁשׁ כְּנָפַיִם לְאֶחָד בִּשְׁתַּיִם יְכַסֶּה פָנָיו וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו וּבִשְׁתַּיִם יְעוֹפֵף׃ 6.3. וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃ 6.4. וַיָּנֻעוּ אַמּוֹת הַסִּפִּים מִקּוֹל הַקּוֹרֵא וְהַבַּיִת יִמָּלֵא עָשָׁן׃ 10.12. וְהָיָה כִּי־יְבַצַּע אֲדֹנָי אֶת־כָּל־מַעֲשֵׂהוּ בְּהַר צִיּוֹן וּבִירוּשָׁלִָם אֶפְקֹד עַל־פְּרִי־גֹדֶל לְבַב מֶלֶךְ־אַשּׁוּר וְעַל־תִּפְאֶרֶת רוּם עֵינָיו׃ 11.11. וְהָיָה בַּיּוֹם הַהוּא יוֹסִיף אֲדֹנָי שֵׁנִית יָדוֹ לִקְנוֹת אֶת־שְׁאָר עַמּוֹ אֲשֶׁר יִשָּׁאֵר מֵאַשּׁוּר וּמִמִּצְרַיִם וּמִפַּתְרוֹס וּמִכּוּשׁ וּמֵעֵילָם וּמִשִּׁנְעָר וּמֵחֲמָת וּמֵאִיֵּי הַיָּם׃ 11.12. וְנָשָׂא נֵס לַגּוֹיִם וְאָסַף נִדְחֵי יִשְׂרָאֵל וּנְפֻצוֹת יְהוּדָה יְקַבֵּץ מֵאַרְבַּע כַּנְפוֹת הָאָרֶץ׃ 11.13. וְסָרָה קִנְאַת אֶפְרַיִם וְצֹרְרֵי יְהוּדָה יִכָּרֵתוּ אֶפְרַיִם לֹא־יְקַנֵּא אֶת־יְהוּדָה וִיהוּדָה לֹא־יָצֹר אֶת־אֶפְרָיִם׃ 14.1. כֻּלָּם יַעֲנוּ וְיֹאמְרוּ אֵלֶיךָ גַּם־אַתָּה חֻלֵּיתָ כָמוֹנוּ אֵלֵינוּ נִמְשָׁלְתָּ׃ 14.1. כִּי יְרַחֵם יְהוָה אֶת־יַעֲקֹב וּבָחַר עוֹד בְּיִשְׂרָאֵל וְהִנִּיחָם עַל־אַדְמָתָם וְנִלְוָה הַגֵּר עֲלֵיהֶם וְנִסְפְּחוּ עַל־בֵּית יַעֲקֹב׃ 20.1. בִּשְׁנַת בֹּא תַרְתָּן אַשְׁדּוֹדָה בִּשְׁלֹח אֹתוֹ סַרְגוֹן מֶלֶךְ אַשּׁוּר וַיִּלָּחֶם בְּאַשְׁדּוֹד וַיִּלְכְּדָהּ׃ 20.2. בָּעֵת הַהִיא דִּבֶּר יְהוָה בְּיַד יְשַׁעְיָהוּ בֶן־אָמוֹץ לֵאמֹר לֵךְ וּפִתַּחְתָּ הַשַּׂק מֵעַל מָתְנֶיךָ וְנַעַלְךָ תַחֲלֹץ מֵעַל רַגְלֶיךָ וַיַּעַשׂ כֵּן הָלֹךְ עָרוֹם וְיָחֵף׃ 20.3. וַיֹּאמֶר יְהוָה כַּאֲשֶׁר הָלַךְ עַבְדִּי יְשַׁעְיָהוּ עָרוֹם וְיָחֵף שָׁלֹשׁ שָׁנִים אוֹת וּמוֹפֵת עַל־מִצְרַיִם וְעַל־כּוּשׁ׃ 20.4. כֵּן יִנְהַג מֶלֶךְ־אַשּׁוּר אֶת־שְׁבִי מִצְרַיִם וְאֶת־גָּלוּת כּוּשׁ נְעָרִים וּזְקֵנִים עָרוֹם וְיָחֵף וַחֲשׂוּפַי שֵׁת עֶרְוַת מִצְרָיִם׃ 20.5. וְחַתּוּ וָבֹשׁוּ מִכּוּשׁ מַבָּטָם וּמִן־מִצְרַיִם תִּפְאַרְתָּם׃ 20.6. וְאָמַר יֹשֵׁב הָאִי הַזֶּה בַּיּוֹם הַהוּא הִנֵּה־כֹה מַבָּטֵנוּ אֲשֶׁר־נַסְנוּ שָׁם לְעֶזְרָה לְהִנָּצֵל מִפְּנֵי מֶלֶךְ אַשּׁוּר וְאֵיךְ נִמָּלֵט אֲנָחְנוּ׃ 22.22. וְנָתַתִּי מַפְתֵּחַ בֵּית־דָּוִד עַל־שִׁכְמוֹ וּפָתַח וְאֵין סֹגֵר וְסָגַר וְאֵין פֹּתֵחַ׃ 24.23. וְחָפְרָה הַלְּבָנָה וּבוֹשָׁה הַחַמָּה כִּי־מָלַךְ יְהוָה צְבָאוֹת בְּהַר צִיּוֹן וּבִירוּשָׁלִַם וְנֶגֶד זְקֵנָיו כָּבוֹד׃ 27.12. וְהָיָה בַּיּוֹם הַהוּא יַחְבֹּט יְהוָה מִשִּׁבֹּלֶת הַנָּהָר עַד־נַחַל מִצְרָיִם וְאַתֶּם תְּלֻקְּטוּ לְאַחַד אֶחָד בְּנֵי יִשְׂרָאֵל׃ 27.13. וְהָיָה בַּיּוֹם הַהוּא יִתָּקַע בְּשׁוֹפָר גָּדוֹל וּבָאוּ הָאֹבְדִים בְּאֶרֶץ אַשּׁוּר וְהַנִּדָּחִים בְּאֶרֶץ מִצְרָיִם וְהִשְׁתַּחֲווּ לַיהוָה בְּהַר הַקֹּדֶשׁ בִּירוּשָׁלִָם׃ 28.4. וְהָיְתָה צִיצַת נֹבֵל צְבִי תִפְאַרְתּוֹ אֲשֶׁר עַל־רֹאשׁ גֵּיא שְׁמָנִים כְּבִכּוּרָהּ בְּטֶרֶם קַיִץ אֲשֶׁר יִרְאֶה הָרֹאֶה אוֹתָהּ בְּעוֹדָהּ בְּכַפּוֹ יִבְלָעֶנָּה׃ 29.14. לָכֵן הִנְנִי יוֹסִף לְהַפְלִיא אֶת־הָעָם־הַזֶּה הַפְלֵא וָפֶלֶא וְאָבְדָה חָכְמַת חֲכָמָיו וּבִינַת נְבֹנָיו תִּסְתַּתָּר׃ 34.4. וְנָמַקּוּ כָּל־צְבָא הַשָּׁמַיִם וְנָגֹלּוּ כַסֵּפֶר הַשָּׁמָיִם וְכָל־צְבָאָם יִבּוֹל כִּנְבֹל עָלֶה מִגֶּפֶן וּכְנֹבֶלֶת מִתְּאֵנָה׃ 37.16. יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל יֹשֵׁב הַכְּרֻבִים אַתָּה־הוּא הָאֱלֹהִים לְבַדְּךָ לְכֹל מַמְלְכוֹת הָאָרֶץ אַתָּה עָשִׂיתָ אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ׃ 37.17. הַטֵּה יְהוָה אָזְנְךָ וּשְׁמָע פְּקַח יְהוָה עֵינֶךָ וּרְאֵה וּשְׁמַע אֵת כָּל־דִּבְרֵי סַנְחֵרִיב אֲשֶׁר שָׁלַח לְחָרֵף אֱלֹהִים חָי׃ 37.18. אָמְנָם יְהוָה הֶחֱרִיבוּ מַלְכֵי אַשּׁוּר אֶת־כָּל־הָאֲרָצוֹת וְאֶת־אַרְצָם׃ 37.19. וְנָתֹן אֶת־אֱלֹהֵיהֶם בָּאֵשׁ כִּי לֹא אֱלֹהִים הֵמָּה כִּי אִם־מַעֲשֵׂה יְדֵי־אָדָם עֵץ וָאֶבֶן וַיְאַבְּדוּם׃ 37.35. וְגַנּוֹתִי עַל־הָעִיר הַזֹּאת לְהוֹשִׁיעָהּ לְמַעֲנִי וּלְמַעַן דָּוִד עַבְדִּי׃ 40.1. נַחֲמוּ נַחֲמוּ עַמִּי יֹאמַר אֱלֹהֵיכֶם׃ 40.1. הִנֵּה אֲדֹנָי יְהוִה בְּחָזָק יָבוֹא וּזְרֹעוֹ מֹשְׁלָה לוֹ הִנֵּה שְׂכָרוֹ אִתּוֹ וּפְעֻלָּתוֹ לְפָנָיו׃ 40.2. הַמְסֻכָּן תְּרוּמָה עֵץ לֹא־יִרְקַב יִבְחָר חָרָשׁ חָכָם יְבַקֶּשׁ־לוֹ לְהָכִין פֶּסֶל לֹא יִמּוֹט׃ 40.2. דַּבְּרוּ עַל־לֵב יְרוּשָׁלִַם וְקִרְאוּ אֵלֶיהָ כִּי מָלְאָה צְבָאָהּ כִּי נִרְצָה עֲוֺנָהּ כִּי לָקְחָה מִיַּד יְהוָה כִּפְלַיִם בְּכָל־חַטֹּאתֶיהָ׃ 41.2. לְמַעַן יִרְאוּ וְיֵדְעוּ וְיָשִׂימוּ וְיַשְׂכִּילוּ יַחְדָּו כִּי יַד־יְהוָה עָשְׂתָה זֹּאת וּקְדוֹשׁ יִשְׂרָאֵל בְּרָאָהּ׃ 41.2. מִי הֵעִיר מִמִּזְרָח צֶדֶק יִקְרָאֵהוּ לְרַגְלוֹ יִתֵּן לְפָנָיו גּוֹיִם וּמְלָכִים יַרְדְּ יִתֵּן כֶּעָפָר חַרְבּוֹ כְּקַשׁ נִדָּף קַשְׁתּוֹ׃ 41.3. יִרְדְּפֵם יַעֲבוֹר שָׁלוֹם אֹרַח בְּרַגְלָיו לֹא יָבוֹא׃ 41.4. מִי־פָעַל וְעָשָׂה קֹרֵא הַדֹּרוֹת מֵרֹאשׁ אֲנִי יְהוָה רִאשׁוֹן וְאֶת־אַחֲרֹנִים אֲנִי־הוּא׃ 43.5. אַל־תִּירָא כִּי אִתְּךָ־אָנִי מִמִּזְרָח אָבִיא זַרְעֶךָ וּמִמַּעֲרָב אֲקַבְּצֶךָּ׃ 43.6. אֹמַר לַצָּפוֹן תֵּנִי וּלְתֵימָן אַל־תִּכְלָאִי הָבִיאִי בָנַי מֵרָחוֹק וּבְנוֹתַי מִקְצֵה הָאָרֶץ׃ 43.14. כֹּה־אָמַר יְהוָה גֹּאַלְכֶם קְדוֹשׁ יִשְׂרָאֵל לְמַעַנְכֶם שִׁלַּחְתִּי בָבֶלָה וְהוֹרַדְתִּי בָרִיחִים כֻּלָּם וְכַשְׂדִּים בָּאֳנִיּוֹת רִנָּתָם׃ 43.15. אֲנִי יְהוָה קְדוֹשְׁכֶם בּוֹרֵא יִשְׂרָאֵל מַלְכְּכֶם׃ 43.16. כֹּה אָמַר יְהוָה הַנּוֹתֵן בַּיָּם דָּרֶךְ וּבְמַיִם עַזִּים נְתִיבָה׃ 43.17. הַמּוֹצִיא רֶכֶב־וָסוּס חַיִל וְעִזּוּז יַחְדָּו יִשְׁכְּבוּ בַּל־יָקוּמוּ דָּעֲכוּ כַּפִּשְׁתָּה כָבוּ׃ 43.18. אַל־תִּזְכְּרוּ רִאשֹׁנוֹת וְקַדְמֹנִיּוֹת אַל־תִּתְבֹּנָנוּ׃ 43.19. הִנְנִי עֹשֶׂה חֲדָשָׁה עַתָּה תִצְמָח הֲלוֹא תֵדָעוּהָ אַף אָשִׂים בַּמִּדְבָּר דֶּרֶךְ בִּישִׁמוֹן נְהָרוֹת׃ 43.21. עַם־זוּ יָצַרְתִּי לִי תְּהִלָּתִי יְסַפֵּרוּ׃ 44.6. כֹּה־אָמַר יְהוָה מֶלֶךְ־יִשְׂרָאֵל וְגֹאֲלוֹ יְהוָה צְבָאוֹת אֲנִי רִאשׁוֹן וַאֲנִי אַחֲרוֹן וּמִבַּלְעָדַי אֵין אֱלֹהִים׃ 44.28. הָאֹמֵר לְכוֹרֶשׁ רֹעִי וְכָל־חֶפְצִי יַשְׁלִם וְלֵאמֹר לִירוּשָׁלִַם תִּבָּנֶה וְהֵיכָל תִּוָּסֵד׃ 45.1. הוֹי אֹמֵר לְאָב מַה־תּוֹלִיד וּלְאִשָּׁה מַה־תְּחִילִין׃ 45.1. כֹּה־אָמַר יְהוָה לִמְשִׁיחוֹ לְכוֹרֶשׁ אֲשֶׁר־הֶחֱזַקְתִּי בִימִינוֹ לְרַד־לְפָנָיו גּוֹיִם וּמָתְנֵי מְלָכִים אֲפַתֵּחַ לִפְתֹּחַ לְפָנָיו דְּלָתַיִם וּשְׁעָרִים לֹא יִסָּגֵרוּ׃ 45.3. וְנָתַתִּי לְךָ אוֹצְרוֹת חֹשֶׁךְ וּמַטְמֻנֵי מִסְתָּרִים לְמַעַן תֵּדַע כִּי־אֲנִי יְהוָה הַקּוֹרֵא בְשִׁמְךָ אֱלֹהֵי יִשְׂרָאֵל׃ 47.6. קָצַפְתִּי עַל־עַמִּי חִלַּלְתִּי נַחֲלָתִי וָאֶתְּנֵם בְּיָדֵךְ לֹא־שַׂמְתְּ לָהֶם רַחֲמִים עַל־זָקֵן הִכְבַּדְתְּ עֻלֵּךְ מְאֹד׃ 49.6. וַיֹּאמֶר נָקֵל מִהְיוֹתְךָ לִי עֶבֶד לְהָקִים אֶת־שִׁבְטֵי יַעֲקֹב ונצירי [וּנְצוּרֵי] יִשְׂרָאֵל לְהָשִׁיב וּנְתַתִּיךָ לְאוֹר גּוֹיִם לִהְיוֹת יְשׁוּעָתִי עַד־קְצֵה הָאָרֶץ׃ 49.14. וַתֹּאמֶר צִיּוֹן עֲזָבַנִי יְהוָה וַאדֹנָי שְׁכֵחָנִי׃ 49.16. הֵן עַל־כַּפַּיִם חַקֹּתִיךְ חוֹמֹתַיִךְ נֶגְדִּי תָּמִיד׃ 49.21. וְאָמַרְתְּ בִּלְבָבֵךְ מִי יָלַד־לִי אֶת־אֵלֶּה וַאֲנִי שְׁכוּלָה וְגַלְמוּדָה גֹּלָה וְסוּרָה וְאֵלֶּה מִי גִדֵּל הֵן אֲנִי נִשְׁאַרְתִּי לְבַדִּי אֵלֶּה אֵיפֹה הֵם׃ 52.2. הִתְנַעֲרִי מֵעָפָר קוּמִי שְּׁבִי יְרוּשָׁלִָם התפתחו [הִתְפַּתְּחִי] מוֹסְרֵי צַוָּארֵךְ שְׁבִיָּה בַּת־צִיּוֹן׃ 52.12. כִּי לֹא בְחִפָּזוֹן תֵּצֵאוּ וּבִמְנוּסָה לֹא תֵלֵכוּן כִּי־הֹלֵךְ לִפְנֵיכֶם יְהוָה וּמְאַסִּפְכֶם אֱלֹהֵי יִשְׂרָאֵל׃ 54.4. אַל־תִּירְאִי כִּי־לֹא תֵבוֹשִׁי וְאַל־תִּכָּלְמִי כִּי לֹא תַחְפִּירִי כִּי בֹשֶׁת עֲלוּמַיִךְ תִּשְׁכָּחִי וְחֶרְפַּת אַלְמְנוּתַיִךְ לֹא תִזְכְּרִי־עוֹד׃ 54.7. בְּרֶגַע קָטֹן עֲזַבְתִּיךְ וּבְרַחֲמִים גְּדֹלִים אֲקַבְּצֵךְ׃ 54.11. עֲנִיָּה סֹעֲרָה לֹא נֻחָמָה הִנֵּה אָנֹכִי מַרְבִּיץ בַּפּוּךְ אֲבָנַיִךְ וִיסַדְתִּיךְ בַּסַּפִּירִים׃ 54.12. וְשַׂמְתִּי כַּדְכֹד שִׁמְשֹׁתַיִךְ וּשְׁעָרַיִךְ לְאַבְנֵי אֶקְדָּח וְכָל־גְּבוּלֵךְ לְאַבְנֵי־חֵפֶץ׃ 55.12. כִּי־בְשִׂמְחָה תֵצֵאוּ וּבְשָׁלוֹם תּוּבָלוּן הֶהָרִים וְהַגְּבָעוֹת יִפְצְחוּ לִפְנֵיכֶם רִנָּה וְכָל־עֲצֵי הַשָּׂדֶה יִמְחֲאוּ־כָף׃ 56.3. וְאַל־יֹאמַר בֶּן־הַנֵּכָר הַנִּלְוָה אֶל־יְהוָה לֵאמֹר הַבְדֵּל יַבְדִּילַנִי יְהוָה מֵעַל עַמּוֹ וְאַל־יֹאמַר הַסָּרִיס הֵן אֲנִי עֵץ יָבֵשׁ׃ 56.7. וַהֲבִיאוֹתִים אֶל־הַר קָדְשִׁי וְשִׂמַּחְתִּים בְּבֵית תְּפִלָּתִי עוֹלֹתֵיהֶם וְזִבְחֵיהֶם לְרָצוֹן עַל־מִזְבְּחִי כִּי בֵיתִי בֵּית־תְּפִלָּה יִקָּרֵא לְכָל־הָעַמִּים׃ 56.8. נְאֻם אֲדֹנָי יְהוִה מְקַבֵּץ נִדְחֵי יִשְׂרָאֵל עוֹד אֲקַבֵּץ עָלָיו לְנִקְבָּצָיו׃ 58.5. הֲכָזֶה יִהְיֶה צוֹם אֶבְחָרֵהוּ יוֹם עַנּוֹת אָדָם נַפְשׁוֹ הֲלָכֹף כְּאַגְמֹן רֹאשׁוֹ וְשַׂק וָאֵפֶר יַצִּיעַ הֲלָזֶה תִּקְרָא־צוֹם וְיוֹם רָצוֹן לַיהוָה׃ 60.1. וּבָנוּ בְנֵי־נֵכָר חֹמֹתַיִךְ וּמַלְכֵיהֶם יְשָׁרְתוּנֶךְ כִּי בְקִצְפִּי הִכִּיתִיךְ וּבִרְצוֹנִי רִחַמְתִּיךְ׃ 60.1. קוּמִי אוֹרִי כִּי בָא אוֹרֵךְ וּכְבוֹד יְהוָה עָלַיִךְ זָרָח׃ 60.3. וְהָלְכוּ גוֹיִם לְאוֹרֵךְ וּמְלָכִים לְנֹגַהּ זַרְחֵךְ׃ 60.4. שְׂאִי־סָבִיב עֵינַיִךְ וּרְאִי כֻּלָּם נִקְבְּצוּ בָאוּ־לָךְ בָּנַיִךְ מֵרָחוֹק יָבֹאוּ וּבְנֹתַיִךְ עַל־צַד תֵּאָמַנָה׃ 60.5. אָז תִּרְאִי וְנָהַרְתְּ וּפָחַד וְרָחַב לְבָבֵךְ כִּי־יֵהָפֵךְ עָלַיִךְ הֲמוֹן יָם חֵיל גּוֹיִם יָבֹאוּ לָךְ׃ 60.6. שִׁפְעַת גְּמַלִּים תְּכַסֵּךְ בִּכְרֵי מִדְיָן וְעֵיפָה כֻּלָּם מִשְּׁבָא יָבֹאוּ זָהָב וּלְבוֹנָה יִשָּׂאוּ וּתְהִלֹּת יְהוָה יְבַשֵּׂרוּ׃ 60.7. כָּל־צֹאן קֵדָר יִקָּבְצוּ לָךְ אֵילֵי נְבָיוֹת יְשָׁרְתוּנֶךְ יַעֲלוּ עַל־רָצוֹן מִזְבְּחִי וּבֵית תִּפְאַרְתִּי אֲפָאֵר׃ 60.13. כְּבוֹד הַלְּבָנוֹן אֵלַיִךְ יָבוֹא בְּרוֹשׁ תִּדְהָר וּתְאַשּׁוּר יַחְדָּו לְפָאֵר מְקוֹם מִקְדָּשִׁי וּמְקוֹם רַגְלַי אֲכַבֵּד׃ 60.21. וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ נֵצֶר מטעו [מַטָּעַי] מַעֲשֵׂה יָדַי לְהִתְפָּאֵר׃ 61.3. לָשׂוּם לַאֲבֵלֵי צִיּוֹן לָתֵת לָהֶם פְּאֵר תַּחַת אֵפֶר שֶׁמֶן שָׂשׂוֹן תַּחַת אֵבֶל מַעֲטֵה תְהִלָּה תַּחַת רוּחַ כֵּהָה וְקֹרָא לָהֶם אֵילֵי הַצֶּדֶק מַטַּע יְהוָה לְהִתְפָּאֵר׃ 61.8. כִּי אֲנִי יְהוָה אֹהֵב מִשְׁפָּט שֹׂנֵא גָזֵל בְּעוֹלָה וְנָתַתִּי פְעֻלָּתָם בֶּאֱמֶת וּבְרִית עוֹלָם אֶכְרוֹת לָהֶם׃ 63.18. לַמִּצְעָר יָרְשׁוּ עַם־קָדְשֶׁךָ צָרֵינוּ בּוֹסְסוּ מִקְדָּשֶׁךָ׃ 65.22. לֹא יִבְנוּ וְאַחֵר יֵשֵׁב לֹא יִטְּעוּ וְאַחֵר יֹאכֵל כִּי־כִימֵי הָעֵץ יְמֵי עַמִּי וּמַעֲשֵׂה יְדֵיהֶם יְבַלּוּ בְחִירָי׃ 66.11. לְמַעַן תִּינְקוּ וּשְׂבַעְתֶּם מִשֹּׁד תַּנְחֻמֶיהָ לְמַעַן תָּמֹצּוּ וְהִתְעַנַּגְתֶּם מִזִּיז כְּבוֹדָהּ׃ 66.18. וְאָנֹכִי מַעֲשֵׂיהֶם וּמַחְשְׁבֹתֵיהֶם בָּאָה לְקַבֵּץ אֶת־כָּל־הַגּוֹיִם וְהַלְּשֹׁנוֹת וּבָאוּ וְרָאוּ אֶת־כְּבוֹדִי׃ 66.19. וְשַׂמְתִּי בָהֶם אוֹת וְשִׁלַּחְתִּי מֵהֶם פְּלֵיטִים אֶל־הַגּוֹיִם תַּרְשִׁישׁ פּוּל וְלוּד מֹשְׁכֵי קֶשֶׁת תֻּבַל וְיָוָן הָאִיִּים הָרְחֹקִים אֲשֶׁר לֹא־שָׁמְעוּ אֶת־שִׁמְעִי וְלֹא־רָאוּ אֶת־כְּבוֹדִי וְהִגִּידוּ אֶת־כְּבוֹדִי בַּגּוֹיִם׃ 66.21. וְגַם־מֵהֶם אֶקַּח לַכֹּהֲנִים לַלְוִיִּם אָמַר יְהוָה׃ 66.22. כִּי כַאֲשֶׁר הַשָּׁמַיִם הַחֳדָשִׁים וְהָאָרֶץ הַחֲדָשָׁה אֲשֶׁר אֲנִי עֹשֶׂה עֹמְדִים לְפָנַי נְאֻם־יְהוָה כֵּן יַעֲמֹד זַרְעֲכֶם וְשִׁמְכֶם׃ 66.23. וְהָיָה מִדֵּי־חֹדֶשׁ בְּחָדְשׁוֹ וּמִדֵּי שַׁבָּת בְּשַׁבַּתּוֹ יָבוֹא כָל־בָּשָׂר לְהִשְׁתַּחֲוֺת לְפָנַי אָמַר יְהוָה׃ 66.24. וְיָצְאוּ וְרָאוּ בְּפִגְרֵי הָאֲנָשִׁים הַפֹּשְׁעִים בִּי כִּי תוֹלַעְתָּם לֹא תָמוּת וְאִשָּׁם לֹא תִכְבֶּה וְהָיוּ דֵרָאוֹן לְכָל־בָּשָׂר׃

1.2. Hear, O heavens, and give ear, O earth, For the LORD hath spoken: Children I have reared, and brought up, And they have rebelled against Me. 1.10. Hear the word of the LORD, Ye rulers of Sodom; Give ear unto the law of our God, Ye people of Gomorrah. 1.11. To what purpose is the multitude of your sacrifices unto Me? Saith the LORD; I am full of the burnt-offerings of rams, And the fat of fed beasts; And I delight not in the blood of bullocks, or of lambs, or of he-goats. 1.12. When ye come to appear before Me, Who hath required this at your hand, To trample My courts? 1.13. Bring no more vain oblations; It is an offering of abomination unto Me; New moon and sabbath, the holding of convocations— I cannot endure iniquity along with the solemn assembly. 1.14. Your new moons and your appointed seasons My soul hateth; They are a burden unto Me; I am weary to bear them. 1.15. And when ye spread forth your hands, I will hide Mine eyes from you; Yea, when ye make many prayers, I will not hear; Your hands are full of blood. 1.16. Wash you, make you clean, Put away the evil of your doings From before Mine eyes, Cease to do evil; 1.17. Learn to do well; Seek justice, relieve the oppressed, Judge the fatherless, plead for the widow. 1.30. For ye shall be as a terebinth whose leaf fadeth, And as a garden that hath no water. 2.4. And He shall judge between the nations, And shall decide for many peoples; And they shall beat their swords into plowshares, And their spears into pruninghooks; Nation shall not lift up sword against nation, Neither shall they learn war any more. 5.7. For the vineyard of the LORD of hosts is the house of Israel, And the men of Judah the plant of His delight; And He looked for justice, but behold violence; For righteousness, but behold a cry. 5.20. Woe unto them that call evil good, And good evil; That change darkness into light, And light into darkness; That change bitter into sweet, And sweet into bitter! 5.21. Woe unto them that are wise in their own eyes, And prudent in their own sight! 5.24. Therefore as the tongue of fire devoureth the stubble, And as the chaff is consumed in the flame, So their root shall be as rottenness, And their blossom shall go up as dust; Because they have rejected the law of the LORD of hosts, And contemned the word of the Holy One of Israel. 6.1. In the year that king Uzziah died I saw the Lord sitting upon a throne high and lifted up, and His train filled the temple. 6.2. Above Him stood the seraphim; each one had six wings: with twain he covered his face and with twain he covered his feet, and with twain he did fly. 6.3. And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory. 6.4. And the posts of the door were moved at the voice of them that called, and the house was filled with smoke. 8.20. for instruction and for testimony?’—Surely they will speak according to this word, wherein there is no light.— 10.12. Wherefore it shall come to pass, that when the Lord hath performed His whole work upon mount Zion and on Jerusalem, I will punish the fruit of the arrogant heart of the king of Assyria, and the glory of his haughty looks. 11.11. And it shall come to pass in that day, That the Lord will set His hand again the second time To recover the remt of His people, That shall remain from Assyria, and from Egypt, And from Pathros, and from Cush, and from Elam, And from Shinar, and from Hamath, and from the islands of the sea. 11.12. And He will set up an ensign for the nations, And will assemble the dispersed of Israel, And gather together the scattered of Judah From the four corners of the earth. 11.13. The envy also of Ephraim shall depart, And they that harass Judah shall be cut off; Ephraim shall not envy Judah, And Judah shall not vex Ephraim. 14.1. For the LORD will have compassion on Jacob, and will yet choose Israel, and set them in their own land; and the stranger shall join himself with them, and they shall cleave to the house of Jacob. 20.1. In the year that Tartan came into Ashdod, when Sargon the king of Assyria sent him, and he fought against Ashdod and took it; 20.2. at that time the LORD spoke by Isaiah the son of Amoz, saying: ‘Go, and loose the sackcloth from off thy loins, and put thy shoe from off thy foot.’ And he did so, walking naked and barefoot. 20.3. And the LORD said: ‘Like as My servant Isaiah hath walked naked and barefoot to be for three years a sign and a wonder upon Egypt and upon Ethiopia, 20.4. o shall the king of Assyria lead away the captives of Egypt, and the exiles of Ethiopia, young and old, naked and barefoot, and with buttocks uncovered, to the shame of Egypt. 20.5. And they shall be dismayed and ashamed, because of Ethiopia their expectation, and of Egypt their glory. 20.6. And the inhabitant of this coast-land shall say in that day: Behold, such is our expectation, whither we fled for help to be delivered from the king of Assyria; and how shall we escape?’ 22.22. And the key of the house of David will I lay upon his shoulder; and he shall open, and none shall shut; And he shall shut, and none shall open. 24.23. Then the moon shall be confounded, and the sun ashamed; For the LORD of hosts will reign in mount Zion, And in Jerusalem, and before His elders shall be Glory. 27.12. And it shall come to pass in that day, That the LORD will beat off [His fruit] From the flood of the River unto the Brook of Egypt, And ye shall be gathered one by one, O ye children of Israel. 27.13. And it shall come to pass in that day, That a great horn shall be blown; And they shall come that were lost in the land of Assyria, And they that were dispersed in the land of Egypt; And they shall worship the LORD in the holy mountain at Jerusalem. 28.4. And the fading flower of his glorious beauty, Which is on the head of the fat valley, Shall be as the first-ripe fig before the summer, Which when one looketh upon it, While it is yet in his hand he eateth it up. 29.14. Therefore, behold, I will again do a marvellous work among this people, even a marvellous work and a wonder; and the wisdom of their wise men shall perish, and the prudence of their prudent men shall be hid. 34.4. And all the host of heaven shall moulder away, And the heavens shall be rolled together as a scroll; And all their host shall fall down, As the leaf falleth off from the vine, And as a falling fig from the fig-tree. 35.10. And the ransomed of the LORD shall return, And come with singing unto Zion, And everlasting joy shall be upon their heads; They shall obtain gladness and joy, And sorrow and sighing shall flee away. 37.16. ’O LORD of hosts, the God of Israel, that sittest upon the cherubim, Thou art the God, even Thou alone, of all the kingdoms of the earth; Thou hast made heaven and earth. 37.17. Incline Thine ear, O LORD, and hear; open Thine eyes, O LORD, and see; and hear all the words of Sennacherib, who hath sent to taunt the living God. 37.18. of a truth, LORD, the kings of Assyria have laid waste all the countries, and their land, 37.19. and have cast their gods into the fire; for they were no gods, but the work of men’s hands, wood and stone; therefore they have destroyed them. 37.20. Now therefore, O LORD our God, save us from his hand, that all the kingdoms of the earth may know that Thou art the LORD, even Thou only.’ 37.35. For I will defend this city to save it, for Mine own sake, and for My servant David’s sake.’ 40.1. Comfort ye, comfort ye My people, saith your God. 40.2. Bid Jerusalem take heart, and proclaim unto her, that her time of service is accomplished, that her guilt is paid off; that she hath received of the LORD’S hand double for all her sins. 41.2. Who hath raised up one from the east, At whose steps victory attendeth? He giveth nations before him, And maketh him rule over kings; His sword maketh them as the dust, His bow as the driven stubble. 41.3. He pursueth them, and passeth on safely; The way with his feet he treadeth not. 41.4. Who hath wrought and done it? He that called the generations from the beginning. I, the LORD, who am the first, And with the last am the same. 43.5. Fear not, for I am with thee; I will bring thy seed from the east, And gather thee from the west; 43.6. I will say to the north: ‘Give up’, And to the south: ‘Keep not back, bring My sons from far, and My daughters from the end of the earth; 43.14. Thus saith the LORD, your Redeemer, The Holy One of Israel: For your sake I have sent to Babylon, And I will bring down all of them as fugitives, even the Chaldeans, in the ships of their shouting. 43.15. I am the LORD, your Holy One, The Creator of Israel, your King. 43.16. Thus saith the LORD, who maketh a way in the sea, And a path in the mighty waters; 43.17. Who bringeth forth the chariot and horse, The army and the power— They lie down together, they shall not rise, They are extinct, they are quenched as a wick: 43.18. Remember ye not the former things, Neither consider the things of old. 43.19. Behold, I will do a new thing; Now shall it spring forth; shall ye not know it? I will even make a way in the wilderness, And rivers in the desert. 43.20. The beasts of the field shall honour Me, The jackals and the ostriches; Because I give waters in the wilderness, And rivers in the desert, To give drink to My people, Mine elect; 43.21. The people which I formed for Myself, That they might tell of My praise. 44.6. Thus saith the LORD, the King of Israel, And his Redeemer the LORD of hosts: I am the first, and I am the last, And beside Me there is no God. 44.28. That saith of Cyrus: ‘He is My shepherd, And shall perform all My pleasure’; Even saying of Jerusalem: ‘She shall be built’; And to the temple: ‘My foundation shall be laid.’ 45.1. Thus saith the LORD to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him, and to loose the loins of kings; to open the doors before him, and that the gates may not be shut: 45.3. And I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I am the LORD, who call thee by thy name, even the God of Israel. 47.6. I was wroth with My people, I profaned Mine inheritance, And gave them into thy hand; Thou didst show them no mercy; Upon the aged hast thou very heavily Laid thy yoke. 49.6. Yea, He saith: ‘It is too light a thing that thou shouldest be My servant To raise up the tribes of Jacob, And to restore the offspring of Israel; I will also give thee for a light of the nations, That My salvation may be unto the end of the earth.’ 49.14. But Zion said: ‘The LORD hath forsaken me, And the Lord hath forgotten me.’ 49.16. Behold, I have graven thee upon the palms of My hands; Thy walls are continually before Me. 49.21. Then shalt thou say in thy heart: ‘Who hath begotten me these, Seeing I have been bereaved of my children, and am solitary, An exile, and wandering to and fro? And who hath brought up these? Behold, I was left alone; These, where were they?’ 52.2. Shake thyself from the dust; Arise, and sit down, O Jerusalem; Loose thyself from the bands of thy neck, O captive daughter of Zion. 52.12. For ye shall not go out in haste, Neither shall ye go by flight; For the LORD will go before you, And the God of Israel will be your rearward. 54.4. Fear not, for thou shalt not be ashamed. Neither be thou confounded, for thou shalt not be put to shame; For thou shalt forget the shame of thy youth, And the reproach of thy widowhood shalt thou remember no more. 54.7. For a small moment have I forsaken thee; But with great compassion will I gather thee. 54.11. O thou afflicted, tossed with tempest, and not comforted, behold, I will set thy stones in fair colours, And lay thy foundations with sapphires. 54.12. And I will make thy pinnacles of rubies, and thy gates of carbuncles, and all thy border of precious stones. 55.12. For ye shall go out with joy, And be led forth with peace; The mountains and the hills shall break forth before you into singing, And all the trees of the field shall clap their hands. 56.3. Neither let the alien, That hath joined himself to the LORD, speak, saying: ‘The LORD will surely separate me from His people’; Neither let the eunuch say: ‘Behold, I am a dry tree.’ 56.7. Even them will I bring to My holy mountain, And make them joyful in My house of prayer; Their burnt-offerings and their sacrifices Shall be acceptable upon Mine altar; For My house shall be called A house of prayer for all peoples. 56.8. Saith the Lord GOD who gathereth the dispersed of Israel: Yet I will gather others to him, beside those of him that are gathered. 58.5. Is such the fast that I have chosen? The day for a man to afflict his soul? Is it to bow down his head as a bulrush, And to spread sackcloth and ashes under him? Wilt thou call this a fast, And an acceptable day to the LORD? 60.1. Arise, shine, for thy light is come, And the glory of the LORD is risen upon thee. 60.3. And nations shall walk at thy light, And kings at the brightness of thy rising. 60.4. Lift Up thine eyes round about, and see: They all are gathered together, and come to thee; Thy sons come from far, And thy daughters are borne on the side. 60.5. Then thou shalt see and be radiant, And thy heart shall throb and be enlarged; Because the abundance of the sea shall be turned unto thee, The wealth of the nations shall come unto thee. 60.6. The caravan of camels shall cover thee, And of the young camels of Midian and Ephah, All coming from Sheba; They shall bring gold and incense, And shall proclaim the praises of the LORD. 60.7. All the flocks of Kedar shall be gathered together unto thee, The rams of Nebaioth shall minister unto thee; They shall come up with acceptance on Mine altar, And I will glorify My glorious house. 60.13. The glory of Lebanon shall come unto thee, The cypress, the plane-tree and the larch together; To beautify the place of My sanctuary, And I will make the place of My feet glorious. 60.21. Thy people also shall be all righteous, They shall inherit the land for ever; The branch of My planting, the work of My hands, Wherein I glory. 61.3. To appoint unto them that mourn in Zion, To give unto them a garland for ashes, The oil of joy for mourning, The mantle of praise for the spirit of heaviness; That they might be called terebinths of righteousness, The planting of the LORD, wherein He might glory. 61.8. For I the LORD love justice, I hate robbery with iniquity; And I will give them their recompense in truth, And I will make an everlasting covet with them. 61.10. I will greatly rejoice in the LORD, My soul shall be joyful in my God; For He hath clothed me with the garments of salvation, He hath covered me with the robe of victory, As a bridegroom putteth on a priestly diadem, And as a bride adorneth herself with her jewels. 63.18. Thy holy people they have well nigh driven out, Our adversaries have trodden down Thy sanctuary. 65.22. They shall not build, and another inhabit, They shall not plant, and another eat; For as the days of a tree shall be the days of My people, And Mine elect shall long enjoy the work of their hands. 66.10. Rejoice ye with Jerusalem, And be glad with her, all ye that love her; Rejoice for joy with her, All ye that mourn for her; 66.11. That ye may suck, and be satisfied With the breast of her consolations; That ye may drink deeply with delight of the abundance of her glory. 66.18. For I [know] their works and their thoughts; [the time] cometh, that I will gather all nations and tongues; and they shall come, and shall see My glory. 66.19. And I will work a sign among them, and I will send such as escape of them unto the nations, to Tarshish, Pul and Lud, that draw the bow, to Tubal and Javan, to the isles afar off, that have not heard My fame, neither have seen My glory; and they shall declare My glory among the nations. 66.20. And they shall bring all your brethren out of all the nations for an offering unto the LORD, upon horses, and in chariots, and in fitters, and upon mules, and upon swift beasts, to My holy mountain Jerusalem, saith the LORD, as the children of Israel bring their offering in a clean vessel into the house of the LORD. 66.21. And of them also will I take for the priests and for the Levites, saith the LORD. 66.22. For as the new heavens and the new earth, which I will make, shall remain before Me, saith the LORD, so shall your seed and your name remain. 66.23. And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before Me, Saith the LORD. 66.24. And they shall go forth, and look Upon the carcasses of the men that have rebelled against Me; For their worm shall not die, Neither shall their fire be quenched; And they shall be an abhorring unto all flesh.

50. Hebrew Bible, Jeremiah, 1.1, 1.13-1.15, 1.18, 2.2, 2.5, 2.8, 2.12-2.13, 2.23-2.25, 2.27, 2.31, 3.9, 3.16, 4.19-4.21, 5.19, 6.13, 6.16, 6.19, 6.23, 6.26, 7.2, 7.11-7.12, 8.2, 8.8, 8.13, 9.18, 11.6-11.9, 11.16, 13.1-13.7, 14.17, 15.3, 15.7-15.8, 17.8, 17.21-17.22, 18.18, 19.14, 21.7, 22.29, 23.8, 24.1-24.10, 25.9, 25.11-25.12, 26.2-26.3, 27.16-27.22, 28.1, 28.3, 28.6, 29.10-29.14, 29.17, 30.15, 31.1, 31.8, 31.10, 31.12-31.17, 31.23, 32.6-32.15, 32.17, 32.37-32.41, 36.7, 38.14, 39.15-39.18, 40.2-40.3, 43.6, 43.8-43.10, 43.13-43.15, 45.3-45.4, 48.29-48.30, 49.36, 50.21, 51.3, 51.26, 51.50-51.51, 51.63, 52.7, 52.12-52.30 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 20, 35, 36, 52, 97, 106, 117, 137, 138, 139, 140, 141, 144, 151, 152, 153, 156, 157, 158, 166, 174, 183, 185, 187, 188, 189, 192, 219, 222, 223, 225, 240, 251, 403, 408, 432, 451; Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 322, 326; Gera, Judith (2014) 131, 177, 184, 186, 187, 214, 302, 304, 316, 323, 333, 455; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 22, 210; Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 395; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 98, 100; Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 29, 46, 48, 97

1.1. רְאֵה הִפְקַדְתִּיךָ הַיּוֹם הַזֶּה עַל־הַגּוֹיִם וְעַל־הַמַּמְלָכוֹת לִנְתוֹשׁ וְלִנְתוֹץ וּלְהַאֲבִיד וְלַהֲרוֹס לִבְנוֹת וְלִנְטוֹעַ׃ 1.1. דִּבְרֵי יִרְמְיָהוּ בֶּן־חִלְקִיָּהוּ מִן־הַכֹּהֲנִים אֲשֶׁר בַּעֲנָתוֹת בְּאֶרֶץ בִּנְיָמִן׃ 1.13. וַיְהִי דְבַר־יְהוָה אֵלַי שֵׁנִית לֵאמֹר מָה אַתָּה רֹאֶה וָאֹמַר סִיר נָפוּחַ אֲנִי רֹאֶה וּפָנָיו מִפְּנֵי צָפוֹנָה׃ 1.14. וַיֹּאמֶר יְהוָה אֵלָי מִצָּפוֹן תִּפָּתַח הָרָעָה עַל כָּל־יֹשְׁבֵי הָאָרֶץ׃ 1.15. כִּי הִנְנִי קֹרֵא לְכָל־מִשְׁפְּחוֹת מַמְלְכוֹת צָפוֹנָה נְאֻם־יְהוָה וּבָאוּ וְנָתְנוּ אִישׁ כִּסְאוֹ פֶּתַח שַׁעֲרֵי יְרוּשָׁלִַם וְעַל כָּל־חוֹמֹתֶיהָ סָבִיב וְעַל כָּל־עָרֵי יְהוּדָה׃ 1.18. וַאֲנִי הִנֵּה נְתַתִּיךָ הַיּוֹם לְעִיר מִבְצָר וּלְעַמּוּד בַּרְזֶל וּלְחֹמוֹת נְחֹשֶׁת עַל־כָּל־הָאָרֶץ לְמַלְכֵי יְהוּדָה לְשָׂרֶיהָ לְכֹהֲנֶיהָ וּלְעַם הָאָרֶץ׃ 2.2. הָלֹךְ וְקָרָאתָ בְאָזְנֵי יְרוּשָׁלִַם לֵאמֹר כֹּה אָמַר יְהוָה זָכַרְתִּי לָךְ חֶסֶד נְעוּרַיִךְ אַהֲבַת כְּלוּלֹתָיִךְ לֶכְתֵּךְ אַחֲרַי בַּמִּדְבָּר בְּאֶרֶץ לֹא זְרוּעָה׃ 2.2. כִּי מֵעוֹלָם שָׁבַרְתִּי עֻלֵּךְ נִתַּקְתִּי מוֹסְרֹתַיִךְ וַתֹּאמְרִי לֹא אעבד [אֶעֱבוֹר] כִּי עַל־כָּל־גִּבְעָה גְּבֹהָה וְתַחַת כָּל־עֵץ רַעֲנָן אַתְּ צֹעָה זֹנָה׃ 2.5. כֹּה אָמַר יְהוָה מַה־מָּצְאוּ אֲבוֹתֵיכֶם בִּי עָוֶל כִּי רָחֲקוּ מֵעָלָי וַיֵּלְכוּ אַחֲרֵי הַהֶבֶל וַיֶּהְבָּלוּ׃ 2.8. הַכֹּהֲנִים לֹא אָמְרוּ אַיֵּה יְהוָה וְתֹפְשֵׂי הַתּוֹרָה לֹא יְדָעוּנִי וְהָרֹעִים פָּשְׁעוּ בִי וְהַנְּבִיאִים נִבְּאוּ בַבַּעַל וְאַחֲרֵי לֹא־יוֹעִלוּ הָלָכוּ׃ 2.12. שֹׁמּוּ שָׁמַיִם עַל־זֹאת וְשַׂעֲרוּ חָרְבוּ מְאֹד נְאֻם־יְהוָה׃ 2.13. כִּי־שְׁתַּיִם רָעוֹת עָשָׂה עַמִּי אֹתִי עָזְבוּ מְקוֹר מַיִם חַיִּים לַחְצֹב לָהֶם בֹּארוֹת בֹּארֹת נִשְׁבָּרִים אֲשֶׁר לֹא־יָכִלוּ הַמָּיִם׃ 2.23. אֵיךְ תֹּאמְרִי לֹא נִטְמֵאתִי אַחֲרֵי הַבְּעָלִים לֹא הָלַכְתִּי רְאִי דַרְכֵּךְ בַּגַּיְא דְּעִי מֶה עָשִׂית בִּכְרָה קַלָּה מְשָׂרֶכֶת דְּרָכֶיהָ׃ 2.24. פֶּרֶה לִמֻּד מִדְבָּר בְּאַוַּת נפשו [נַפְשָׁהּ] שָׁאֲפָה רוּחַ תַּאֲנָתָהּ מִי יְשִׁיבֶנָּה כָּל־מְבַקְשֶׁיהָ לֹא יִיעָפוּ בְּחָדְשָׁהּ יִמְצָאוּנְהָ׃ 2.25. מִנְעִי רַגְלֵךְ מִיָּחֵף וגורנך [וּגְרוֹנֵךְ] מִצִּמְאָה וַתֹּאמְרִי נוֹאָשׁ לוֹא כִּי־אָהַבְתִּי זָרִים וְאַחֲרֵיהֶם אֵלֵךְ׃ 2.27. אֹמְרִים לָעֵץ אָבִי אַתָּה וְלָאֶבֶן אַתְּ ילדתני [יְלִדְתָּנוּ] כִּי־פָנוּ אֵלַי עֹרֶף וְלֹא פָנִים וּבְעֵת רָעָתָם יֹאמְרוּ קוּמָה וְהוֹשִׁיעֵנוּ׃ 3.9. וְהָיָה מִקֹּל זְנוּתָהּ וַתֶּחֱנַף אֶת־הָאָרֶץ וַתִּנְאַף אֶת־הָאֶבֶן וְאֶת־הָעֵץ׃ 3.16. וְהָיָה כִּי תִרְבּוּ וּפְרִיתֶם בָּאָרֶץ בַּיָּמִים הָהֵמָּה נְאֻם־יְהוָה לֹא־יֹאמְרוּ עוֹד אֲרוֹן בְּרִית־יְהוָה וְלֹא יַעֲלֶה עַל־לֵב וְלֹא יִזְכְּרוּ־בוֹ וְלֹא יִפְקֹדוּ וְלֹא יֵעָשֶׂה עוֹד׃ 5.19. וְהָיָה כִּי תֹאמְרוּ תַּחַת מֶה עָשָׂה יְהֹוָה אֱלֹהֵינוּ לָנוּ אֶת־כָּל־אֵלֶּה וְאָמַרְתָּ אֲלֵיהֶם כַּאֲשֶׁר עֲזַבְתֶּם אוֹתִי וַתַּעַבְדוּ אֱלֹהֵי נֵכָר בְּאַרְצְכֶם כֵּן תַּעַבְדוּ זָרִים בְּאֶרֶץ לֹא לָכֶם׃ 6.13. כִּי מִקְּטַנָּם וְעַד־גְּדוֹלָם כֻּלּוֹ בּוֹצֵעַ בָּצַע וּמִנָּבִיא וְעַד־כֹּהֵן כֻּלּוֹ עֹשֶׂה שָּׁקֶר׃ 6.16. כֹּה אָמַר יְהוָה עִמְדוּ עַל־דְּרָכִים וּרְאוּ וְשַׁאֲלוּ לִנְתִבוֹת עוֹלָם אֵי־זֶה דֶרֶךְ הַטּוֹב וּלְכוּ־בָהּ וּמִצְאוּ מַרְגּוֹעַ לְנַפְשְׁכֶם וַיֹּאמְרוּ לֹא נֵלֵךְ׃ 6.23. קֶשֶׁת וְכִידוֹן יַחֲזִיקוּ אַכְזָרִי הוּא וְלֹא יְרַחֵמוּ קוֹלָם כַּיָּם יֶהֱמֶה וְעַל־סוּסִים יִרְכָּבוּ עָרוּךְ כְּאִישׁ לַמִּלְחָמָה עָלַיִךְ בַּת־צִיּוֹן׃ 6.26. בַּת־עַמִּי חִגְרִי־שָׂק וְהִתְפַּלְּשִׁי בָאֵפֶר אֵבֶל יָחִיד עֲשִׂי לָךְ מִסְפַּד תַּמְרוּרִים כִּי פִתְאֹם יָבֹא הַשֹּׁדֵד עָלֵינוּ׃ 7.2. עֲמֹד בְּשַׁעַר בֵּית יְהוָה וְקָרָאתָ שָּׁם אֶת־הַדָּבָר הַזֶּה וְאָמַרְתָּ שִׁמְעוּ דְבַר־יְהוָה כָּל־יְהוּדָה הַבָּאִים בַּשְּׁעָרִים הָאֵלֶּה לְהִשְׁתַּחֲוֺת לַיהוָה׃ 7.2. לָכֵן כֹּה־אָמַר אֲדֹנָי יְהֹוִה הִנֵּה אַפִּי וַחֲמָתִי נִתֶּכֶת אֶל־הַמָּקוֹם הַזֶּה עַל־הָאָדָם וְעַל־הַבְּהֵמָה וְעַל־עֵץ הַשָּׂדֶה וְעַל־פְּרִי הָאֲדָמָה וּבָעֲרָה וְלֹא תִכְבֶּה׃ 7.11. הַמְעָרַת פָּרִצִים הָיָה הַבַּיִת הַזֶּה אֲשֶׁר־נִקְרָא־שְׁמִי עָלָיו בְּעֵינֵיכֶם גַּם אָנֹכִי הִנֵּה רָאִיתִי נְאֻם־יְהוָה׃ 7.12. כִּי לְכוּ־נָא אֶל־מְקוֹמִי אֲשֶׁר בְּשִׁילוֹ אֲשֶׁר שִׁכַּנְתִּי שְׁמִי שָׁם בָּרִאשׁוֹנָה וּרְאוּ אֵת אֲשֶׁר־עָשִׂיתִי לוֹ מִפְּנֵי רָעַת עַמִּי יִשְׂרָאֵל׃ 8.2. עָבַר קָצִיר כָּלָה קָיִץ וַאֲנַחְנוּ לוֹא נוֹשָׁעְנוּ׃ 8.2. וּשְׁטָחוּם לַשֶּׁמֶשׁ וְלַיָּרֵחַ וּלְכֹל צְבָא הַשָּׁמַיִם אֲשֶׁר אֲהֵבוּם וַאֲשֶׁר עֲבָדוּם וַאֲשֶׁר הָלְכוּ אַחֲרֵיהֶם וַאֲשֶׁר דְּרָשׁוּם וַאֲשֶׁר הִשְׁתַּחֲווּ לָהֶם לֹא יֵאָסְפוּ וְלֹא יִקָּבֵרוּ לְדֹמֶן עַל־פְּנֵי הָאֲדָמָה יִהְיוּ׃ 8.8. אֵיכָה תֹאמְרוּ חֲכָמִים אֲנַחְנוּ וְתוֹרַת יְהוָה אִתָּנוּ אָכֵן הִנֵּה לַשֶּׁקֶר עָשָׂה עֵט שֶׁקֶר סֹפְרִים׃ 8.13. אָסֹף אֲסִיפֵם נְאֻם־יְהֹוָה אֵין עֲנָבִים בַּגֶּפֶן וְאֵין תְּאֵנִים בַּתְּאֵנָה וְהֶעָלֶה נָבֵל וָאֶתֵּן לָהֶם יַעַבְרוּם׃ 11.6. וַיֹּאמֶר יְהוָה אֵלַי קְרָא אֶת־כָּל־הַדְּבָרִים הָאֵלֶּה בְּעָרֵי יְהוּדָה וּבְחֻצוֹת יְרוּשָׁלִַם לֵאמֹר שִׁמְעוּ אֶת־דִּבְרֵי הַבְּרִית הַזֹּאת וַעֲשִׂיתֶם אוֹתָם׃ 11.7. כִּי הָעֵד הַעִדֹתִי בַּאֲבוֹתֵיכֶם בְּיוֹם הַעֲלוֹתִי אוֹתָם מֵאֶרֶץ מִצְרַיִם וְעַד־הַיּוֹם הַזֶּה הַשְׁכֵּם וְהָעֵד לֵאמֹר שִׁמְעוּ בְּקוֹלִי׃ 11.8. וְלֹא שָׁמְעוּ וְלֹא־הִטּוּ אֶת־אָזְנָם וַיֵּלְכוּ אִישׁ בִּשְׁרִירוּת לִבָּם הָרָע וָאָבִיא עֲלֵיהֶם אֶת־כָּל־דִּבְרֵי הַבְּרִית־הַזֹּאת אֲשֶׁר־צִוִּיתִי לַעֲשׂוֹת וְלֹא עָשׂוּ׃ 13.6. וַיְהִי מִקֵּץ יָמִים רַבִּים וַיֹּאמֶר יְהוָה אֵלַי קוּם לֵךְ פְּרָתָה וְקַח מִשָּׁם אֶת־הָאֵזוֹר אֲשֶׁר צִוִּיתִיךָ לְטָמְנוֹ־שָׁם׃ 14.17. וְאָמַרְתָּ אֲלֵיהֶם אֶת־הַדָּבָר הַזֶּה תֵּרַדְנָה עֵינַי דִּמְעָה לַיְלָה וְיוֹמָם וְאַל־תִּדְמֶינָה כִּי שֶׁבֶר גָּדוֹל נִשְׁבְּרָה בְּתוּלַת בַּת־עַמִּי מַכָּה נַחְלָה מְאֹד׃ 15.3. וּפָקַדְתִּי עֲלֵיהֶם אַרְבַּע מִשְׁפָּחוֹת נְאֻם־יְהוָה אֶת־הַחֶרֶב לַהֲרֹג וְאֶת־הַכְּלָבִים לִסְחֹב וְאֶת־עוֹף הַשָּׁמַיִם וְאֶת־בֶּהֱמַת הָאָרֶץ לֶאֱכֹל וּלְהַשְׁחִית׃ 17.8. וְהָיָה כְּעֵץ שָׁתוּל עַל־מַיִם וְעַל־יוּבַל יְשַׁלַּח שָׁרָשָׁיו וְלֹא ירא [יִרְאֶה] כִּי־יָבֹא חֹם וְהָיָה עָלֵהוּ רַעֲנָן וּבִשְׁנַת בַּצֹּרֶת לֹא יִדְאָג וְלֹא יָמִישׁ מֵעֲשׂוֹת פֶּרִי׃ 17.21. כֹּה אָמַר יְהוָה הִשָּׁמְרוּ בְּנַפְשׁוֹתֵיכֶם וְאַל־תִּשְׂאוּ מַשָּׂא בְּיוֹם הַשַּׁבָּת וַהֲבֵאתֶם בְּשַׁעֲרֵי יְרוּשָׁלִָם׃ 17.22. וְלֹא־תוֹצִיאוּ מַשָּׂא מִבָּתֵּיכֶם בְּיוֹם הַשַּׁבָּת וְכָל־מְלָאכָה לֹא תַעֲשׂוּ וְקִדַּשְׁתֶּם אֶת־יוֹם הַשַּׁבָּת כַּאֲשֶׁר צִוִּיתִי אֶת־אֲבוֹתֵיכֶם׃ 18.18. וַיֹּאמְרוּ לְכוּ וְנַחְשְׁבָה עַל־יִרְמְיָהוּ מַחֲשָׁבוֹת כִּי לֹא־תֹאבַד תּוֹרָה מִכֹּהֵן וְעֵצָה מֵחָכָם וְדָבָר מִנָּבִיא לְכוּ וְנַכֵּהוּ בַלָּשׁוֹן וְאַל־נַקְשִׁיבָה אֶל־כָּל־דְּבָרָיו׃ 21.7. וְאַחֲרֵי־כֵן נְאֻם־יְהוָה אֶתֵּן אֶת־צִדְקִיָּהוּ מֶלֶךְ־יְהוּדָה וְאֶת־עֲבָדָיו וְאֶת־הָעָם וְאֶת־הַנִּשְׁאָרִים בָּעִיר הַזֹּאת מִן־הַדֶּבֶר מִן־הַחֶרֶב וּמִן־הָרָעָב בְּיַד נְבוּכַדְרֶאצַּר מֶלֶךְ־בָּבֶל וּבְיַד אֹיְבֵיהֶם וּבְיַד מְבַקְשֵׁי נַפְשָׁם וְהִכָּם לְפִי־חֶרֶב לֹא־יָחוּס עֲלֵיהֶם וְלֹא יַחְמֹל וְלֹא יְרַחֵם׃ 22.29. אֶרֶץ אֶרֶץ אָרֶץ שִׁמְעִי דְּבַר־יְהוָה׃ 23.8. כִּי אִם־חַי־יְהוָה אֲשֶׁר הֶעֱלָה וַאֲשֶׁר הֵבִיא אֶת־זֶרַע בֵּית יִשְׂרָאֵל מֵאֶרֶץ צָפוֹנָה וּמִכֹּל הָאֲרָצוֹת אֲשֶׁר הִדַּחְתִּים שָׁם וְיָשְׁבוּ עַל־אַדְמָתָם׃ 24.1. וְשִׁלַּחְתִּי בָם אֶת־הַחֶרֶב אֶת־הָרָעָב וְאֶת־הַדָּבֶר עַד־תֻּמָּם מֵעַל הָאֲדָמָה אֲשֶׁר־נָתַתִּי לָהֶם וְלַאֲבוֹתֵיהֶם׃ 24.1. הִרְאַנִי יְהוָה וְהִנֵּה שְׁנֵי דּוּדָאֵי תְאֵנִים מוּעָדִים לִפְנֵי הֵיכַל יְהוָה אַחֲרֵי הַגְלוֹת נְבוּכַדְרֶאצַּר מֶלֶךְ־בָּבֶל אֶת־יְכָנְיָהוּ בֶן־יְהוֹיָקִים מֶלֶךְ־יְהוּדָה וְאֶת־שָׂרֵי יְהוּדָה וְאֶת־הֶחָרָשׁ וְאֶת־הַמַּסְגֵּר מִירוּשָׁלִַם וַיְבִאֵם בָּבֶל׃ 24.4. וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃ 24.5. כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל כַּתְּאֵנִים הַטֹּבוֹת הָאֵלֶּה כֵּן־אַכִּיר אֶת־גָּלוּת יְהוּדָה אֲשֶׁר שִׁלַּחְתִּי מִן־הַמָּקוֹם הַזֶּה אֶרֶץ כַּשְׂדִּים לְטוֹבָה׃ 24.6. וְשַׂמְתִּי עֵינִי עֲלֵיהֶם לְטוֹבָה וַהֲשִׁבֹתִים עַל־הָאָרֶץ הַזֹּאת וּבְנִיתִים וְלֹא אֶהֱרֹס וּנְטַעְתִּים וְלֹא אֶתּוֹשׁ׃ 24.7. וְנָתַתִּי לָהֶם לֵב לָדַעַת אֹתִי כִּי אֲנִי יְהוָה וְהָיוּ־לִי לְעָם וְאָנֹכִי אֶהְיֶה לָהֶם לֵאלֹהִים כִּי־יָשֻׁבוּ אֵלַי בְּכָל־לִבָּם׃ 25.9. הִנְנִי שֹׁלֵחַ וְלָקַחְתִּי אֶת־כָּל־מִשְׁפְּחוֹת צָפוֹן נְאֻם־יְהוָה וְאֶל־נְבוּכַדְרֶאצַּר מֶלֶךְ־בָּבֶל עַבְדִּי וַהֲבִאֹתִים עַל־הָאָרֶץ הַזֹּאת וְעַל־יֹשְׁבֶיהָ וְעַל כָּל־הַגּוֹיִם הָאֵלֶּה סָבִיב וְהַחֲרַמְתִּים וְשַׂמְתִּים לְשַׁמָּה וְלִשְׁרֵקָה וּלְחָרְבוֹת עוֹלָם׃ 25.11. וְהָיְתָה כָּל־הָאָרֶץ הַזֹּאת לְחָרְבָּה לְשַׁמָּה וְעָבְדוּ הַגּוֹיִם הָאֵלֶּה אֶת־מֶלֶךְ בָּבֶל שִׁבְעִים שָׁנָה׃ 25.12. וְהָיָה כִמְלֹאות שִׁבְעִים שָׁנָה אֶפְקֹד עַל־מֶלֶךְ־בָּבֶל וְעַל־הַגּוֹי הַהוּא נְאֻם־יְהוָה אֶת־עֲוֺנָם וְעַל־אֶרֶץ כַּשְׂדִּים וְשַׂמְתִּי אֹתוֹ לְשִׁמְמוֹת עוֹלָם׃ 26.2. וְגַם־אִישׁ הָיָה מִתְנַבֵּא בְּשֵׁם יְהוָה אוּרִיָּהוּ בֶּן־שְׁמַעְיָהוּ מִקִּרְיַת הַיְּעָרִים וַיִּנָּבֵא עַל־הָעִיר הַזֹּאת וְעַל־הָאָרֶץ הַזֹּאת כְּכֹל דִּבְרֵי יִרְמְיָהוּ׃ 26.2. כֹּה אָמַר יְהוָה עֲמֹד בַּחֲצַר בֵּית־יְהוָה וְדִבַּרְתָּ עַל־כָּל־עָרֵי יְהוּדָה הַבָּאִים לְהִשְׁתַּחֲוֺת בֵּית־יְהוָה אֵת כָּל־הַדְּבָרִים אֲשֶׁר צִוִּיתִיךָ לְדַבֵּר אֲלֵיהֶם אַל־תִּגְרַע דָּבָר׃ 26.3. אוּלַי יִשְׁמְעוּ וְיָשֻׁבוּ אִישׁ מִדַּרְכּוֹ הָרָעָה וְנִחַמְתִּי אֶל־הָרָעָה אֲשֶׁר אָנֹכִי חֹשֵׁב לַעֲשׂוֹת לָהֶם מִפְּנֵי רֹעַ מַעַלְלֵיהֶם׃ 27.16. וְאֶל־הַכֹּהֲנִים וְאֶל־כָּל־הָעָם הַזֶּה דִּבַּרְתִּי לֵאמֹר כֹּה אָמַר יְהוָה אַל־תִּשְׁמְעוּ אֶל־דִּבְרֵי נְבִיאֵיכֶם הַנִּבְּאִים לָכֶם לֵאמֹר הִנֵּה כְלֵי בֵית־יְהוָה מוּשָׁבִים מִבָּבֶלָה עַתָּה מְהֵרָה כִּי שֶׁקֶר הֵמָּה נִבְּאִים לָכֶם׃ 27.17. אַל־תִּשְׁמְעוּ אֲלֵיהֶם עִבְדוּ אֶת־מֶלֶךְ־בָּבֶל וִחְיוּ לָמָּה תִהְיֶה הָעִיר הַזֹּאת חָרְבָּה׃ 27.18. וְאִם־נְבִאִים הֵם וְאִם־יֵשׁ דְּבַר־יְהוָה אִתָּם יִפְגְּעוּ־נָא בַּיהוָה צְבָאוֹת לְבִלְתִּי־בֹאוּ הַכֵּלִים הַנּוֹתָרִים בְּבֵית־יְהוָה וּבֵית מֶלֶךְ יְהוּדָה וּבִירוּשָׁלִַם בָּבֶלָה׃ 27.19. כִּי כֹה אָמַר יְהוָה צְבָאוֹת אֶל־הָעַמֻּדִים וְעַל־הַיָּם וְעַל־הַמְּכֹנוֹת וְעַל יֶתֶר הַכֵּלִים הַנּוֹתָרִים בָּעִיר הַזֹּאת׃ 27.21. כִּי כֹה אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל עַל־הַכֵּלִים הַנּוֹתָרִים בֵּית יְהוָה וּבֵית מֶלֶךְ־יְהוּדָה וִירוּשָׁלִָם׃ 27.22. בָּבֶלָה יוּבָאוּ וְשָׁמָּה יִהְיוּ עַד יוֹם פָּקְדִי אֹתָם נְאֻם־יְהוָה וְהַעֲלִיתִים וַהֲשִׁיבֹתִים אֶל־הַמָּקוֹם הַזֶּה׃ 28.1. וַיְהִי בַּשָּׁנָה הַהִיא בְּרֵאשִׁית מַמְלֶכֶת צִדְקִיָּה מֶלֶךְ־יְהוּדָה בשנת [בַּשָּׁנָה] הָרְבִעִית בַּחֹדֶשׁ הַחֲמִישִׁי אָמַר אֵלַי חֲנַנְיָה בֶן־עַזּוּר הַנָּבִיא אֲשֶׁר מִגִּבְעוֹן בְּבֵית יְהוָה לְעֵינֵי הַכֹּהֲנִים וְכָל־הָעָם לֵאמֹר׃ 28.1. וַיִּקַּח חֲנַנְיָה הַנָּבִיא אֶת־הַמּוֹטָה מֵעַל צַוַּאר יִרְמְיָה הַנָּבִיא וַיִּשְׁבְּרֵהוּ׃ 28.3. בְּעוֹד שְׁנָתַיִם יָמִים אֲנִי מֵשִׁיב אֶל־הַמָּקוֹם הַזֶּה אֶת־כָּל־כְּלֵי בֵּית יְהוָה אֲשֶׁר לָקַח נְבוּכַדנֶאצַּר מֶלֶךְ־בָּבֶל מִן־הַמָּקוֹם הַזֶּה וַיְבִיאֵם בָּבֶל׃ 28.6. וַיֹּאמֶר יִרְמְיָה הַנָּבִיא אָמֵן כֵּן יַעֲשֶׂה יְהוָה יָקֵם יְהוָה אֶת־דְּבָרֶיךָ אֲשֶׁר נִבֵּאתָ לְהָשִׁיב כְּלֵי בֵית־יְהוָה וְכָל־הַגּוֹלָה מִבָּבֶל אֶל־הַמָּקוֹם הַזֶּה׃ 29.11. כִּי אָנֹכִי יָדַעְתִּי אֶת־הַמַּחֲשָׁבֹת אֲשֶׁר אָנֹכִי חֹשֵׁב עֲלֵיכֶם נְאֻם־יְהוָה מַחְשְׁבוֹת שָׁלוֹם וְלֹא לְרָעָה לָתֵת לָכֶם אַחֲרִית וְתִקְוָה׃ 29.12. וּקְרָאתֶם אֹתִי וַהֲלַכְתֶּם וְהִתְפַּלַּלְתֶּם אֵלָי וְשָׁמַעְתִּי אֲלֵיכֶם׃ 29.13. וּבִקַּשְׁתֶּם אֹתִי וּמְצָאתֶם כִּי תִדְרְשֻׁנִי בְּכָל־לְבַבְכֶם׃ 29.14. וְנִמְצֵאתִי לָכֶם נְאֻם־יְהוָה וְשַׁבְתִּי אֶת־שביתכם [שְׁבוּתְכֶם] וְקִבַּצְתִּי אֶתְכֶם מִכָּל־הַגּוֹיִם וּמִכָּל־הַמְּקוֹמוֹת אֲשֶׁר הִדַּחְתִּי אֶתְכֶם שָׁם נְאֻם־יְהוָה וַהֲשִׁבֹתִי אֶתְכֶם אֶל־הַמָּקוֹם אֲשֶׁר־הִגְלֵיתִי אֶתְכֶם מִשָּׁם׃ 29.17. כֹּה אָמַר יְהוָה צְבָאוֹת הִנְנִי מְשַׁלֵּחַ בָּם אֶת־הַחֶרֶב אֶת־הָרָעָב וְאֶת־הַדָּבֶר וְנָתַתִּי אוֹתָם כַּתְּאֵנִים הַשֹּׁעָרִים אֲשֶׁר לֹא־תֵאָכַלְנָה מֵרֹעַ׃ 31.1. בָּעֵת הַהִיא נְאֻם־יְהוָה אֶהְיֶה לֵאלֹהִים לְכֹל מִשְׁפְּחוֹת יִשְׂרָאֵל וְהֵמָּה יִהְיוּ־לִי לְעָם׃ 31.1. שִׁמְעוּ דְבַר־יְהוָה גּוֹיִם וְהַגִּידוּ בָאִיִּים מִמֶּרְחָק וְאִמְרוּ מְזָרֵה יִשְׂרָאֵל יְקַבְּצֶנּוּ וּשְׁמָרוֹ כְּרֹעֶה עֶדְרוֹ׃ 31.8. הִנְנִי מֵבִיא אוֹתָם מֵאֶרֶץ צָפוֹן וְקִבַּצְתִּים מִיַּרְכְּתֵי־אָרֶץ בָּם עִוֵּר וּפִסֵּחַ הָרָה וְיֹלֶדֶת יַחְדָּו קָהָל גָּדוֹל יָשׁוּבוּ הֵנָּה׃ 31.12. וּבָאוּ וְרִנְּנוּ בִמְרוֹם־צִיּוֹן וְנָהֲרוּ אֶל־טוּב יְהוָה עַל־דָּגָן וְעַל־תִּירֹשׁ וְעַל־יִצְהָר וְעַל־בְּנֵי־צֹאן וּבָקָר וְהָיְתָה נַפְשָׁם כְּגַן רָוֶה וְלֹא־יוֹסִיפוּ לְדַאֲבָה עוֹד׃ 31.13. אָז תִּשְׂמַח בְּתוּלָה בְּמָחוֹל וּבַחֻרִים וּזְקֵנִים יַחְדָּו וְהָפַכְתִּי אֶבְלָם לְשָׂשׂוֹן וְנִחַמְתִּים וְשִׂמַּחְתִּים מִיגוֹנָם׃ 31.14. וְרִוֵּיתִי נֶפֶשׁ הַכֹּהֲנִים דָּשֶׁן וְעַמִּי אֶת־טוּבִי יִשְׂבָּעוּ נְאֻם־יְהוָה׃ 31.15. כֹּה אָמַר יְהוָה קוֹל בְּרָמָה נִשְׁמָע נְהִי בְּכִי תַמְרוּרִים רָחֵל מְבַכָּה עַל־בָּנֶיהָ מֵאֲנָה לְהִנָּחֵם עַל־בָּנֶיהָ כִּי אֵינֶנּוּ׃ 31.16. כֹּה אָמַר יְהוָה מִנְעִי קוֹלֵךְ מִבֶּכִי וְעֵינַיִךְ מִדִּמְעָה כִּי יֵשׁ שָׂכָר לִפְעֻלָּתֵךְ נְאֻם־יְהוָה וְשָׁבוּ מֵאֶרֶץ אוֹיֵב׃ 31.17. וְיֵשׁ־תִּקְוָה לְאַחֲרִיתֵךְ נְאֻם־יְהוָה וְשָׁבוּ בָנִים לִגְבוּלָם׃ 31.23. כֹּה־אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל עוֹד יֹאמְרוּ אֶת־הַדָּבָר הַזֶּה בְּאֶרֶץ יְהוּדָה וּבְעָרָיו בְּשׁוּבִי אֶת־שְׁבוּתָם יְבָרֶכְךָ יְהוָה נְוֵה־צֶדֶק הַר הַקֹּדֶשׁ׃ 32.14. כֹּה־אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל לָקוֹחַ אֶת־הַסְּפָרִים הָאֵלֶּה אֵת סֵפֶר הַמִּקְנָה הַזֶּה וְאֵת הֶחָתוּם וְאֵת סֵפֶר הַגָּלוּי הַזֶּה וּנְתַתָּם בִּכְלִי־חָרֶשׂ לְמַעַן יַעַמְדוּ יָמִים רַבִּים׃ 32.17. אֲהָהּ אֲדֹנָי יְהוִה הִנֵּה אַתָּה עָשִׂיתָ אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ בְּכֹחֲךָ הַגָּדוֹל וּבִזְרֹעֲךָ הַנְּטוּיָה לֹא־יִפָּלֵא מִמְּךָ כָּל־דָּבָר׃ 32.37. הִנְנִי מְקַבְּצָם מִכָּל־הָאֲרָצוֹת אֲשֶׁר הִדַּחְתִּים שָׁם בְּאַפִּי וּבַחֲמָתִי וּבְקֶצֶף גָּדוֹל וַהֲשִׁבֹתִים אֶל־הַמָּקוֹם הַזֶּה וְהֹשַׁבְתִּים לָבֶטַח׃ 32.38. וְהָיוּ לִי לְעָם וַאֲנִי אֶהְיֶה לָהֶם לֵאלֹהִים׃ 32.39. וְנָתַתִּי לָהֶם לֵב אֶחָד וְדֶרֶךְ אֶחָד לְיִרְאָה אוֹתִי כָּל־הַיָּמִים לְטוֹב לָהֶם וְלִבְנֵיהֶם אַחֲרֵיהֶם׃ 32.41. וְשַׂשְׂתִּי עֲלֵיהֶם לְהֵטִיב אוֹתָם וּנְטַעְתִּים בָּאָרֶץ הַזֹּאת בֶּאֱמֶת בְּכָל־לִבִּי וּבְכָל־נַפְשִׁי׃ 39.15. וְאֶל־יִרְמְיָהוּ הָיָה דְבַר־יְהוָה בִּהְיֹתוֹ עָצוּר בַּחֲצַר הַמַּטָּרָה לֵאמֹר׃ 39.16. הָלוֹךְ וְאָמַרְתָּ לְעֶבֶד־מֶלֶךְ הַכּוּשִׁי לֵאמֹר כֹּה־אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל הִנְנִי מבי [מֵבִיא] אֶת־דְּבָרַי אֶל־הָעִיר הַזֹּאת לְרָעָה וְלֹא לְטוֹבָה וְהָיוּ לְפָנֶיךָ בַּיּוֹם הַהוּא׃ 39.17. וְהִצַּלְתִּיךָ בַיּוֹם־הַהוּא נְאֻם־יְהוָה וְלֹא תִנָּתֵן בְּיַד הָאֲנָשִׁים אֲשֶׁר־אַתָּה יָגוֹר מִפְּנֵיהֶם׃ 39.18. כִּי מַלֵּט אֲמַלֶּטְךָ וּבַחֶרֶב לֹא תִפֹּל וְהָיְתָה לְךָ נַפְשְׁךָ לְשָׁלָל כִּי־בָטַחְתָּ בִּי נְאֻם־יְהוָה׃ 40.2. וַיִּקַּח רַב־טַבָּחִים לְיִרְמְיָהוּ וַיֹּאמֶר אֵלָיו יְהוָה אֱלֹהֶיךָ דִּבֶּר אֶת־הָרָעָה הַזֹּאת אֶל־הַמָּקוֹם הַזֶּה׃ 40.3. וַיָּבֵא וַיַּעַשׂ יְהוָה כַּאֲשֶׁר דִּבֵּר כִּי־חֲטָאתֶם לַיהוָה וְלֹא־שְׁמַעְתֶּם בְּקוֹלוֹ וְהָיָה לָכֶם דבר [הַדָּבָר] הַזֶּה׃ 43.6. אֶת־הַגְּבָרִים וְאֶת־הַנָּשִׁים וְאֶת־הַטַּף וְאֶת־בְּנוֹת הַמֶּלֶךְ וְאֵת כָּל־הַנֶּפֶשׁ אֲשֶׁר הִנִּיחַ נְבוּזַרְאֲדָן רַב־טַבָּחִים אֶת־גְּדַלְיָהוּ בֶּן־אֲחִיקָם בֶּן־שָׁפָן וְאֵת יִרְמְיָהוּ הַנָּבִיא וְאֶת־בָּרוּךְ בֶּן־נֵרִיָּהוּ׃ 43.9. קַח בְּיָדְךָ אֲבָנִים גְּדֹלוֹת וּטְמַנְתָּם בַּמֶּלֶט בַּמַּלְבֵּן אֲשֶׁר בְּפֶתַח בֵּית־פַּרְעֹה בְּתַחְפַּנְחֵס לְעֵינֵי אֲנָשִׁים יְהוּדִים׃ 43.13. וְשִׁבַּר אֶת־מַצְּבוֹת בֵּית שֶׁמֶשׁ אֲשֶׁר בְּאֶרֶץ מִצְרָיִם וְאֶת־בָּתֵּי אֱלֹהֵי־מִצְרַיִם יִשְׂרֹף בָּאֵשׁ׃ 45.3. אָמַרְתָּ אוֹי־נָא לִי כִּי־יָסַף יְהוָה יָגוֹן עַל־מַכְאֹבִי יָגַעְתִּי בְּאַנְחָתִי וּמְנוּחָה לֹא מָצָאתִי׃ 45.4. כֹּה תֹּאמַר אֵלָיו כֹּה אָמַר יְהוָה הִנֵּה אֲשֶׁר־בָּנִיתִי אֲנִי הֹרֵס וְאֵת אֲשֶׁר־נָטַעְתִּי אֲנִי נֹתֵשׁ וְאֶת־כָּל־הָאָרֶץ הִיא׃ 51.3. חָדְלוּ גִבּוֹרֵי בָבֶל לְהִלָּחֵם יָשְׁבוּ בַּמְּצָדוֹת נָשְׁתָה גְבוּרָתָם הָיוּ לְנָשִׁים הִצִּיתוּ מִשְׁכְּנֹתֶיהָ נִשְׁבְּרוּ בְרִיחֶיהָ׃ 51.3. אֶל־יִדְרֹךְ ידרך הַדֹּרֵךְ קַשְׁתּוֹ וְאֶל־יִתְעַל בְּסִרְיֹנוֹ וְאַל־תַּחְמְלוּ אֶל־בַּחֻרֶיהָ הַחֲרִימוּ כָּל־צְבָאָהּ׃ 51.26. וְלֹא־יִקְחוּ מִמְּךָ אֶבֶן לְפִנָּה וְאֶבֶן לְמוֹסָדוֹת כִּי־שִׁמְמוֹת עוֹלָם תִּהְיֶה נְאֻם־יְהוָה׃ 51.63. וְהָיָה כְּכַלֹּתְךָ לִקְרֹא אֶת־הַסֵּפֶר הַזֶּה תִּקְשֹׁר עָלָיו אֶבֶן וְהִשְׁלַכְתּוֹ אֶל־תּוֹךְ פְּרָת׃ 52.12. וּבַחֹדֶשׁ הַחֲמִישִׁי בֶּעָשׂוֹר לַחֹדֶשׁ הִיא שְׁנַת תְּשַׁע־עֶשְׂרֵה שָׁנָה לַמֶּלֶךְ נְבוּכַדְרֶאצַּר מֶלֶךְ־בָּבֶל בָּא נְבוּזַרְאֲדָן רַב־טַבָּחִים עָמַד לִפְנֵי מֶלֶךְ־בָּבֶל בִּירוּשָׁלִָם׃ 52.13. וַיִּשְׂרֹף אֶת־בֵּית־יְהוָה וְאֶת־בֵּית הַמֶּלֶךְ וְאֵת כָּל־בָּתֵּי יְרוּשָׁלִַם וְאֶת־כָּל־בֵּית הַגָּדוֹל שָׂרַף בָּאֵשׁ׃ 52.15. וּמִדַּלּוֹת הָעָם וְאֶת־יֶתֶר הָעָם הַנִּשְׁאָרִים בָּעִיר וְאֶת־הַנֹּפְלִים אֲשֶׁר נָפְלוּ אֶל־מֶלֶךְ בָּבֶל וְאֵת יֶתֶר הָאָמוֹן הֶגְלָה נְבוּזַרְאֲדָן רַב־טַבָּחִים׃ 52.16. וּמִדַּלּוֹת הָאָרֶץ הִשְׁאִיר נְבוּזַרְאֲדָן רַב־טַבָּחִים לְכֹרְמִים וּלְיֹגְבִים׃ 52.18. וְאֶת־הַסִּרוֹת וְאֶת־הַיָּעִים וְאֶת־הַמְזַמְּרוֹת וְאֶת־הַמִּזְרָקֹת וְאֶת־הַכַּפּוֹת וְאֵת כָּל־כְּלֵי הַנְּחֹשֶׁת אֲשֶׁר־יְשָׁרְתוּ בָהֶם לָקָחוּ׃ 52.25. וּמִן־הָעִיר לָקַח סָרִיס אֶחָד אֲ‍שֶׁר־הָיָה פָקִיד עַל־אַנְשֵׁי הַמִּלְחָמָה וְשִׁבְעָה אֲנָשִׁים מֵרֹאֵי פְנֵי־הַמֶּלֶךְ אֲשֶׁר נִמְצְאוּ בָעִיר וְאֵת סֹפֵר שַׂר הַצָּבָא הַמַּצְבִּא אֶת־עַם הָאָרֶץ וְשִׁשִּׁים אִישׁ מֵעַם הָאָרֶץ הַנִּמְצְאִים בְּתוֹךְ הָעִיר׃ 52.28. זֶה הָעָם אֲשֶׁר הֶגְלָה נְבוּכַדְרֶאצַּר בִּשְׁנַת־שֶׁבַע יְהוּדִים שְׁלֹשֶׁת אֲלָפִים וְעֶשְׂרִים וּשְׁלֹשָׁה׃ 52.29. בִּשְׁנַת שְׁמוֹנֶה עֶשְׂרֵה לִנְבוּכַדְרֶאצַּר מִירוּשָׁלִַם נֶפֶשׁ שְׁמֹנֶה מֵאוֹת שְׁלֹשִׁים וּשְׁנָיִם׃

1.1. THE WORDS of Jeremiah the son of Hilkiah, of the priests that were in Anathoth in the land of Benjamin, 1.13. And the word of the LORD came unto me the second time, saying: ‘What seest thou?’ And I said: ‘I see a seething pot; and the face thereof is from the north.’ 1.14. Then the LORD said unto me: ‘Out of the north the evil shall break forth upon all the inhabitants of the land. 1.15. For, lo, I will call all the families of the kingdoms of the north, saith the LORD; and they shall come, and they shall set every one his throne at the entrance of the gates of Jerusalem, and against all the walls thereof round about, and against all the cities of Judah. 1.18. For, behold, I have made thee this day a fortified city, and an iron pillar, and brazen walls, against the whole land, against the kings of Judah, against the princes thereof, against the priests thereof, and against the people of the land. 2.2. Go, and cry in the ears of Jerusalem, saying: Thus saith the LORD: I remember for thee the affection of thy youth, the love of thine espousals; how thou wentest after Me in the wilderness, in a land that was not sown. 2.5. Thus saith the LORD: What unrighteousness have your fathers found in Me, that they are gone far from Me, and have walked after things of nought, and are become nought? 2.8. The priests said not: ‘Where is the LORD?’ And they that handle the law knew Me not, and the rulers transgressed against Me; the prophets also prophesied by Baal, and walked after things that do not profit. 2.12. Be astonished, O ye heavens, at this, and be horribly afraid, be ye exceeding amazed, saith the LORD. 2.13. For My people have committed two evils: They have forsaken Me, the fountain of living waters, and hewed them out cisterns, broken cisterns, That can hold no water. 2.23. How canst thou say: ‘I am not defiled, I have not gone after the Baalim’? See thy way in the valley, know what thou hast done; thou art a swift young camel traversing her ways; 2.24. A wild ass used to the wilderness, that snuffeth up the wind in her desire; her lust, who can hinder it? All they that seek her will not weary themselves; in her month they shall find her. 2.25. Withhold thy foot from being unshod, and thy throat from thirst; but thou saidst: ‘There is no hope; No, for I have loved strangers, and after them will I go.’ 2.27. Who say to a stock: ‘Thou art my father’, and to a stone: ‘Thou hast brought us forth’, for they have turned their back unto Me, and not their face; but in the time of their trouble they will say: ‘Arise, and save us.’ 3.9. and it came to pass through the lightness of her harlotry, that the land was polluted, and she committed adultery with stones and with stocks; 3.16. And it shall come to pass, when ye are multiplied and increased in the land, in those days, saith the LORD, they shall say no more: The ark of the covet of the LORD; neither shall it come to mind; neither shall they make mention of it; neither shall they miss it; neither shall it be made any more. 5.19. And it shall come to pass, when ye shall say: ‘Wherefore hath the LORD our God done all these things unto us?’ then shalt Thou say unto them: ‘Like as ye have forsaken Me, and served strange gods in your land, so shall ye serve strangers in a land that is not yours.’ 6.13. For from the least of them even unto the greatest of them Every one is greedy for gain; And from the prophet even unto the priest Every one dealeth falsely. 6.16. Thus saith the LORD: Stand ye in the ways and see, And ask for the old paths, Where is the good way, and walk therein, And ye shall find rest for your souls. But they said: ‘We will not walk therein.’ 6.23. They lay hold on bow and spear, They are cruel, and have no compassion; Their voice is like the roaring sea, And they ride upon horses; Set in array, as a man for war, Against thee, O daughter of Zion. 6.26. O daughter of my people, gird thee with sackcloth, And wallow thyself in ashes; Make thee mourning, as for an only son, Most bitter lamentation; For the spoiler shall suddenly come upon us. 7.2. Stand in the gate of the LORD’S house, and proclaim there this word, and say: Hear the word of the LORD, all ye of Judah, that enter in at these gates to worship the LORD. 7.11. Is this house, whereupon My name is called, become a den of robbers in your eyes? Behold, I, even I, have seen it, saith the LORD. 7.12. For go ye now unto My place which was in Shiloh, where I caused My name to dwell at the first, and see what I did to it for the wickedness of My people Israel. 8.2. and they shall spread them before the sun, and the moon, and all the host of heaven, whom they have loved, and whom they have served, and after whom they have walked, and whom they have sought, and whom they have worshipped; they shall not be gathered, nor be buried, they shall be for dung upon the face of the earth. 8.8. How do ye say: ‘We are wise, and the Law of the LORD is with us’? Lo, certainly in vain hath wrought the vain pen of the scribes. 8.13. I will utterly consume them, saith the LORD; there are no grapes on the vine, nor figs on the fig-tree, and the leaf is faded; and I gave them that which they transgress. 11.6. And the LORD said unto me: ‘Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying: Hear ye the words of this covet, and do them. 11.7. For I earnestly forewarned your fathers in the day that I brought them up out of the land of Egypt, even unto this day, forewarning betimes and often, saying: Hearken to My voice. 11.8. Yet they hearkened not, nor inclined their ear, but walked every one in the stubbornness of their evil heart; therefore I brought upon them all the words of this covet, which I commanded them to do, but they did them not.’ 13.6. And it came to pass after many days, that the LORD said unto me: ‘Arise, go to Perath, and take the girdle from thence, which I commanded thee to hide there.’ 14.17. And thou shalt say this word unto them: Let mine eyes run down with tears night and day, And let them not cease; For the virgin daughter of my people is broken with a great breach, With a very grievous blow. 15.3. And I will appoint over them four kinds, saith the LORD: the sword to slay, and the dogs to drag, and the fowls of the heaven, and the beasts of the earth, to devour and to destroy. 17.8. For he shall be as a tree planted by the waters, And that spreadeth out its roots by the river, And shall not see when heat cometh, But its foliage shall be luxuriant; And shall not be anxious in the year of drought, Neither shall cease from yielding fruit. 17.21. thus saith the LORD: Take heed for the sake of your souls, and bear no burden on the sabbath day, nor bring it in by the gates of Jerusalem; 17.22. neither carry forth a burden out of your houses on the sabbath day, neither do ye any work; but hallow ye the sabbath day, as I commanded your fathers; 18.18. Then said they: ‘Come, and let us devise devices against Jeremiah; For instruction shall not perish from the priest, Nor counsel from the wise, nor the word from the prophet. Come, and let us smite him with the tongue, And let us not give heed to any of his words.’ 21.7. And afterward, saith the LORD, I will deliver Zedekiah king of Judah, and his servants, and the people, and such as are left in this city from the pestilence, from the sword, and from the famine, into the hand of Nebuchadrezzar king of Babylon, and into the hand of their enemies, and into the hand of those that seek their life; and he shall smite them with the edge of the sword; he shall not spare them, neither have pity, nor have compassion. 22.29. O land, land, land, Hear the word of the LORD. 23.8. but: ‘As the LORD liveth, that brought up and that led the seed of the house of Israel out of the north country, and from all the countries whither I had driven them’; and they shall dwell in their own land. 24.1. The LORD showed me, and behold two baskets of figs set before the temple of the LORD; after that Nebuchadrezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim, king of Judah, and the princes of Judah, with the craftsmen and smiths, from Jerusalem, and had brought them to Babylon. 24.4. And the word of the LORD came unto me, saying: 24.5. ’Thus saith the LORD, the God of Israel: Like these good figs, so will I regard the captives of Judah, whom I have sent out of this place into the land of the Chaldeans, for good. 24.6. And I will set Mine eyes upon them for good, and I will bring them back to this land; and I will build them, and not pull them down; and I will plant them, and not pluck them up. 24.7. And I will give them a heart to know Me, that I am the LORD; and they shall be My people, and I will be their God; for they shall return unto Me with their whole heart. 24.10. And I will send the sword, the famine, and the pestilence, among them, till they be consumed from off the land that I gave unto them and to their fathers.’ 25.9. behold, I will send and take all the families of the north, saith the LORD, and I will send unto Nebuchadrezzar the king of Babylon, My servant, and will bring them against this land, and against the inhabitants thereof, and against all these nations round about; and I will utterly destroy them, and make them an astonishment, and a hissing, and perpetual desolations. 25.11. And this whole land shall be a desolation, and a waste; and these nations shall serve the king of Babylon seventy years. 25.12. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the LORD, for their iniquity, and the land of the Chaldeans; and I will make it perpetual desolations. 26.2. ’Thus saith the LORD: Stand in the court of the LORD’S house, and speak unto all the cities of Judah, which come to worship in the LORD’S house, all the words that I command thee to speak unto them; diminish not a word. 26.3. It may be they will hearken, and turn every man from his evil way; that I may repent Me of the evil, which I purpose to do unto them because of the evil of their doings. 27.16. Also I spoke to the priests and to all this people, saying: ‘Thus saith the LORD: Hearken not to the words of your prophets that prophesy unto you, saying: Behold, the vessels of the LORD’S house shall now shortly be brought back from Babylon; for they prophesy a lie unto you. 27.17. Hearken not unto them; serve the king of Babylon, and live; wherefore should this city become desolate? 27.18. But if they be prophets, and if the word of the LORD be with them, let them now make intercession to the LORD of hosts, that the vessels which are left in the house of the LORD, and in the house of the king of Judah, and at Jerusalem, go not to Babylon. 27.19. For thus saith the LORD of hosts concerning the pillars, and concerning the sea, and concerning the bases, and concerning the residue of the vessels that remain in this city, 27.20. which Nebuchadnezzar king of Babylon took not, when he carried away captive Jeconiah the son of Jehoiakim, king of Judah, from Jerusalem to Babylon, and all the nobles of Judah and Jerusalem; 27.21. yea, thus saith the LORD of hosts, the God of Israel, concerning the vessels that remain in the house of the LORD, and in the house of the king of Judah, and at Jerusalem: 27.22. They shall be carried to Babylon, and there shall they be, until the day that I remember them, saith the LORD, and bring them up, and restore them to this place.’ 28.1. And it came to pass the same year, in the beginning of the reign of Zedekiah king of Judah, in the fourth year, in the fifth month, that Haiah the son of Azzur the prophet, who was of Gibeon, spoke unto me in the house of the LORD, in the presence of the priests and of all the people, saying: 28.3. Within two full years will I bring back into this place all the vessels of the LORD’S house, that Nebuchadnezzar king of Babylon took away from this place, and carried them to Babylon; 28.6. even the prophet Jeremiah said: ‘Amen! the LORD do so! the LORD perform thy words which thou hast prophesied, to bring back the vessels of the LORD’S house, and all them that are carried away captive, from Babylon unto this place! 29.10. For thus saith the LORD: After seventy years are accomplished for Babylon, I will remember you, and perform My good word toward you, in causing you to return to this place. 29.11. For I know the thoughts that I think toward you, saith the LORD, thoughts of peace, and not of evil, to give you a future and a hope. 29.12. And ye shall call upon Me, and go, and pray unto Me, and I will hearken unto you. 29.13. And ye shall seek Me, and find Me, when ye shall search for Me with all your heart. 29.14. And I will be found of you, saith the LORD, and I will turn your captivity, and gather you from all the nations, and from all the places whither I have driven you, saith the LORD; and I will bring you back unto the place whence I caused you to be carried away captive. 29.17. thus saith the LORD of hosts: Behold, I will send upon them the sword, the famine, and the pestilence, and will make them like vile figs, that cannot be eaten, they are so bad. 31.1. In those days, the word of the LORD, I will be unto thee a God, for all families of Israel, and they will be unto me a people. 31.8. Behold, I will bring them from the north country, And gather them from the uttermost parts of the earth, And with them the blind and the lame, The woman with child and her that travaileth with child together; A great company shall they return hither. 31.10. Hear the word of the LORD, O ye nations, And declare it in the isles afar off, and say: ‘He that scattered Israel doth gather him, And keep him, as a shepherd doth his flock.’ 31.12. And they shall come and sing in the height of Zion, And shall flow unto the goodness of the LORD, To the corn, and to the wine, and to the oil, And to the young of the flock and of the herd; And their soul shall be as a watered garden, And they shall not pine any more at all. 31.13. Then shall the virgin rejoice in the dance, And the young men and the old together; For I will turn their mourning into joy, And will comfort them, and make them rejoice from their sorrow. 31.14. And I will satiate the soul of the priests with fatness, And My people shall be satisfied with My goodness, Saith the LORD. 31.15. Thus saith the LORD: A voice is heard in Ramah, Lamentation, and bitter weeping, Rachel weeping for her children; She refuseth to be comforted for her children, Because they are not. 31.16. Thus saith the LORD: Refrain thy voice from weeping, And thine eyes from tears; For thy work shall be rewarded, saith the LORD; And they shall come back from the land of the enemy. 31.17. And there is hope for thy future, saith the LORD; And thy children shall return to their own border. 31.23. Thus saith the LORD of hosts, the God of Israel: Yet again shall they use this speech In the land of Judah and in the cities thereof, When I shall turn their captivity: ‘The LORD bless thee, O habitation of righteousness, O mountain of holiness.’ 32.14. ’Thus saith the LORD of hosts, the God of Israel: Take these deeds, this deed of the purchase, both that which is sealed, and this deed which is open, and put them in an earthen vessel; that they may continue many days. 32.17. ’Ah Lord GOD! behold, Thou hast made the heaven and the earth by Thy great power and by Thy outstretched arm; there is nothing too hard for Thee; 32.37. Behold, I will gather them out of all the countries, whither I have driven them in Mine anger, and in My fury, and in great wrath; and I will bring them back unto this place, and I will cause them to dwell safely; 32.38. and they shall be My people, and I will be their God; 32.39. and I will give them one heart and one way, that they may fear Me for ever; for the good of them, and of their children after them; 32.40. and I will make an everlasting covet with them, that I will not turn away from them, to do them good; and I will put My fear in their hearts, that they shall not depart from Me. 32.41. Yea, I will rejoice over them to do them good, and I will plant them in this land in truth with My whole heart and with My whole soul. 39.15. Now the word of the LORD came unto Jeremiah, while he was shut up in the court of the guard, saying: 39.16. ’Go, and speak to Ebed-melech the Ethiopian, saying: Thus saith the LORD of hosts, the God of Israel: Behold, I will bring My words upon this city for evil, and not for good; and they shall be accomplished before thee in that day. 39.17. But I will deliver thee in that day, saith the LORD; and thou shalt not be given into the hand of the men of whom thou art afraid. 39.18. For I will surely deliver thee, and thou shalt not fall by the sword, but thy life shall be for a prey unto thee; because thou hast put thy trust in Me, saith the LORD.’ 40.2. And the captain of the guard took Jeremiah, and said unto him: ‘The LORD thy God pronounced this evil upon this place; 40.3. and the LORD hath brought it, and done according as He spoke; because ye have sinned against the LORD, and have not hearkened to His voice, therefore this thing is come upon you. 43.6. the men, and the women, and the children, and the king’s daughters, and every person that Nebuzaradan the captain of the guard had left with Gedaliah the son of Ahikam, the son of Shaphan, and Jeremiah the prophet, and Baruch the son of Neriah; 43.9. ’Take great stones in thy hand, and hide them in the mortar in the framework, which is at the entry of Pharaoh’s house in Tahpanhes, in the sight of the men of Judah; 43.10. and say unto them: Thus saith the LORD of hosts, the God of Israel: Behold, I will send and take Nebuchadrezzar the king of Babylon, My servant, and will set his throne upon these stones that I have hid; and he shall spread his royal pavilion over them. 43.13. He shall also break the pillars of Beth-shemesh, that is in the land of Egypt; and the houses of the gods of Egypt shall he burn with fire.’ 45.3. Woe is me now! For the LORD hath added sorrow to my pain; I am weary with my groaning, And I find no rest. 45.4. Thus shalt thou say unto him: Thus saith the LORD: Behold, that which I have built will I break down, And that which I have planted I will pluck up; And this in the whole land. 51.3. Let the archer bend his bow against her, And let him lift himself up against her in his coat of mail; And spare ye not her young men, Destroy ye utterly all her host. 51.26. And they shall not take of thee a stone for a corner, Nor a stone for foundations; But thou shalt be desolate for ever, saith the LORD. 51.63. And it shall be, when thou hast made an end of reading this book, that thou shalt bind a stone to it, and cast it into the midst of the Euphrates; 52.12. Now in the fifth month, in the tenth day of the month, which was the nineteenth year of king Nebuchadrezzar, king of Babylon, came Nebuzaradan the captain of the guard, who stood before the king of Babylon, into Jerusalem; 52.13. and he burned the house of the LORD, and the king’s house; and all the houses of Jerusalem, even every great man’s house, burned he with fire. 52.15. Then Nebuzaradan the captain of the guard carried away captive of the poorest sort of the people, and the residue of the people that remained in the city, and those that fell away, that fell to the king of Babylon, and the residue of the multitude. 52.16. But Nebuzaradan the captain of the guard left of the poorest of the land to be vinedressers and husbandmen. 52.18. The pots also, and the shovels, and the snuffers, and the basins, and the pans, and all the vessels of brass wherewith they ministered, took they away. 52.25. and out of the city he took an officer that was set over the men of war; and seven men of them that saw the king’s face, who were found in the city; and the scribe of the captain of the host, who mustered the people of the land; and threescore men of the people of the land, that were found in the midst of the city. 52.28. This is the people whom Nebuchadrezzar carried away captive: in the seventh year three thousand Jews and three and twenty; 52.29. in the eighteenth year of Nebuchadrezzar, from Jerusalem, eight hundred thirty and two persons; 52.30. in the three and twentieth year of Nebuchadrezzar Nebuzaradan the captain of the guard carried away captive of the Jews seven hundred forty and five persons; all the persons were four thousand and six hundred.

51. Hebrew Bible, 1 Samuel, 1.11, 1.26, 2.12, 2.13, 2.14, 2.15, 2.16, 2.17, 4, 4.12, 5, 6, 7.5, 7.6, 7.7, 7.8, 7.9, 7.10, 7.11, 7.12, 7.13, 10.25, 11.15, 12.22, 15.3, 15.11, 16.1, 16.2, 16.3, 16.4, 16.5, 16.6, 16.7, 16.8, 16.9, 16.10, 16.11, 16.12, 16.13, 16.14, 16.15, 16.16, 16.17, 16.18, 16.19, 16.20, 16.21, 16.22, 16.23, 17, 17.31, 17.34, 17.35, 17.36, 17.37, 17.54, 17.55, 17.56, 17.57, 17.58, 18, 18.2, 18.6, 18.7, 18.8, 18.9, 18.10, 18.11, 18.14, 18.15, 18.16, 18.21, 18.22, 18.28, 18.29, 18.30, 19, 19.9, 19.10, 20.18, 20.34, 21.1, 21.2, 21.3, 21.4, 21.5, 21.6, 21.9, 21.10, 21.11, 21.12, 21.13, 21.14, 21.15, 21.16, 22.11, 22.19, 25, 25.18, 25.28, 25.29, 25.30, 25.39, 25.42, 27, 27.1-28.2, 27.8, 27.9, 27.12, 29.1, 29.2, 29.3, 29.4, 29.5, 29.6, 29.7, 29.8, 29.9, 30.26, 31.9, 31.10 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Gera, Judith (2014) 351

21.15. וַיֹּאמֶר אָכִישׁ אֶל־עֲבָדָיו הִנֵּה תִרְאוּ אִישׁ מִשְׁתַּגֵּעַ לָמָּה תָּבִיאוּ אֹתוֹ אֵלָי׃

21.15. Then said Akhish to his servants, Lo, you see the man is mad: why then have you brought him to me?

52. Hebrew Bible, Joshua, 1.5, 1.13, 4.9, 4.20, 5.13, 6.19, 6.24, 7.6, 8.27, 9.26, 10.12-10.14, 11.14, 15.17-15.19, 19.4, 21.1-21.40, 21.44, 24.5-24.7 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 116, 125, 251, 450; Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 327, 328, 341; Damm, Religions and Education in Antiquity (2018) 96; Gera, Judith (2014) 176, 268, 313, 442, 470; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 91, 227

1.5. לֹא־יִתְיַצֵּב אִישׁ לְפָנֶיךָ כֹּל יְמֵי חַיֶּיךָ כַּאֲשֶׁר הָיִיתִי עִם־מֹשֶׁה אֶהְיֶה עִמָּךְ לֹא אַרְפְּךָ וְלֹא אֶעֶזְבֶךָּ׃ 1.13. זָכוֹר אֶת־הַדָּבָר אֲשֶׁר צִוָּה אֶתְכֶם מֹשֶׁה עֶבֶד־יְהוָה לֵאמֹר יְהוָה אֱלֹהֵיכֶם מֵנִיחַ לָכֶם וְנָתַן לָכֶם אֶת־הָאָרֶץ הַזֹּאת׃ 4.9. וּשְׁתֵּים עֶשְׂרֵה אֲבָנִים הֵקִים יְהוֹשֻׁעַ בְּתוֹךְ הַיַּרְדֵּן תַּחַת מַצַּב רַגְלֵי הַכֹּהֲנִים נֹשְׂאֵי אֲרוֹן הַבְּרִית וַיִּהְיוּ שָׁם עַד הַיּוֹם הַזֶּה׃ 5.13. וַיְהִי בִּהְיוֹת יְהוֹשֻׁעַ בִּירִיחוֹ וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה־אִישׁ עֹמֵד לְנֶגְדּוֹ וְחַרְבּוֹ שְׁלוּפָה בְּיָדוֹ וַיֵּלֶךְ יְהוֹשֻׁעַ אֵלָיו וַיֹּאמֶר לוֹ הֲלָנוּ אַתָּה אִם־לְצָרֵינוּ׃ 6.19. וְכֹל כֶּסֶף וְזָהָב וּכְלֵי נְחֹשֶׁת וּבַרְזֶל קֹדֶשׁ הוּא לַיהוָה אוֹצַר יְהוָה יָבוֹא׃ 6.24. וְהָעִיר שָׂרְפוּ בָאֵשׁ וְכָל־אֲשֶׁר־בָּהּ רַק הַכֶּסֶף וְהַזָּהָב וּכְלֵי הַנְּחֹשֶׁת וְהַבַּרְזֶל נָתְנוּ אוֹצַר בֵּית־יְהוָה׃ 7.6. וַיִּקְרַע יְהוֹשֻׁעַ שִׂמְלֹתָיו וַיִּפֹּל עַל־פָּנָיו אַרְצָה לִפְנֵי אֲרוֹן יְהוָה עַד־הָעֶרֶב הוּא וְזִקְנֵי יִשְׂרָאֵל וַיַּעֲלוּ עָפָר עַל־רֹאשָׁם׃ 8.27. רַק הַבְּהֵמָה וּשְׁלַל הָעִיר הַהִיא בָּזְזוּ לָהֶם יִשְׂרָאֵל כִּדְבַר יְהוָה אֲשֶׁר צִוָּה אֶת־יְהוֹשֻׁעַ׃ 10.12. אָז יְדַבֵּר יְהוֹשֻׁעַ לַיהוָה בְּיוֹם תֵּת יְהוָה אֶת־הָאֱמֹרִי לִפְנֵי בְּנֵי יִשְׂרָאֵל וַיֹּאמֶר לְעֵינֵי יִשְׂרָאֵל שֶׁמֶשׁ בְּגִבְעוֹן דּוֹם וְיָרֵחַ בְּעֵמֶק אַיָּלוֹן׃ 10.13. וַיִּדֹּם הַשֶּׁמֶשׁ וְיָרֵחַ עָמָד עַד־יִקֹּם גּוֹי אֹיְבָיו הֲלֹא־הִיא כְתוּבָה עַל־סֵפֶר הַיָּשָׁר וַיַּעֲמֹד הַשֶּׁמֶשׁ בַּחֲצִי הַשָּׁמַיִם וְלֹא־אָץ לָבוֹא כְּיוֹם תָּמִים׃ 10.14. וְלֹא הָיָה כַּיּוֹם הַהוּא לְפָנָיו וְאַחֲרָיו לִשְׁמֹעַ יְהוָה בְּקוֹל אִישׁ כִּי יְהוָה נִלְחָם לְיִשְׂרָאֵל׃ 15.18. וַיְהִי בְּבוֹאָהּ וַתְּסִיתֵהוּ לִשְׁאוֹל מֵאֵת־אָבִיהָ שָׂדֶה וַתִּצְנַח מֵעַל הַחֲמוֹר וַיֹּאמֶר־לָהּ כָּלֵב מַה־לָּךְ׃ 21.16. וְאֶת־עַיִן וְאֶת־מִגְרָשֶׁהָ וְאֶת־יֻטָּה וְאֶת־מִגְרָשֶׁהָ אֶת־בֵּית שֶׁמֶשׁ וְאֶת־מִגְרָשֶׁהָ עָרִים תֵּשַׁע מֵאֵת שְׁנֵי הַשְּׁבָטִים הָאֵלֶּה׃ 21.25. וּמִמַּחֲצִית מַטֵּה מְנַשֶּׁה אֶת־תַּעְנַךְ וְאֶת־מִגְרָשֶׁהָ וְאֶת־גַּת־רִמּוֹן וְאֶת־מִגְרָשֶׁהָ עָרִים שְׁתָּיִם׃ 24.5. וָאֶשְׁלַח אֶת־מֹשֶׁה וְאֶת־אַהֲרֹן וָאֶגֹּף אֶת־מִצְרַיִם כַּאֲשֶׁר עָשִׂיתִי בְּקִרְבּוֹ וְאַחַר הוֹצֵאתִי אֶתְכֶם׃ 24.6. וָאוֹצִיא אֶת־אֲבוֹתֵיכֶם מִמִּצְרַיִם וַתָּבֹאוּ הַיָּמָּה וַיִּרְדְּפוּ מִצְרַיִם אַחֲרֵי אֲבוֹתֵיכֶם בְּרֶכֶב וּבְפָרָשִׁים יַם־סוּף׃ 24.7. וַיִּצְעֲקוּ אֶל־יְהוָה וַיָּשֶׂם מַאֲפֵל בֵּינֵיכֶם וּבֵין הַמִּצְרִים וַיָּבֵא עָלָיו אֶת־הַיָּם וַיְכַסֵּהוּ וַתִּרְאֶינָה עֵינֵיכֶם אֵת אֲשֶׁר־עָשִׂיתִי בְּמִצְרָיִם וַתֵּשְׁבוּ בַמִּדְבָּר יָמִים רַבִּים׃

1.5. There shall not any man be able to stand before thee all the days of thy life; as I was with Moses, so I will be with thee; I will not fail thee, nor forsake thee. 1.13. ’Remember the word which Moses the servant of the LORD commanded, you, saying: The LORD your God giveth you rest, and will give you this land. 4.9. Joshua also set up twelve stones in the midst of the Jordan, in the place where the feet of the priests that bore the ark of the covet stood; and they are there unto this day. 5.13. And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a man over against him with his sword drawn in his hand; and Joshua went unto him, and said unto him: ‘Art thou for us, or for our adversaries?’ . 6.19. But all the silver, and gold, and vessels of brass and iron, are holy unto the LORD; they shall come into the treasury of the LORD.’ 6.24. And they burnt the city with fire, and all that was therein; only the silver, and the gold, and the vessels of brass and of iron, they put into the treasury of the house of the LORD. 7.6. And Joshua rent his clothes, and fell to the earth upon his face before the ark of the LORD until the evening, he and the elders of Israel; and they put dust upon their heads. 8.27. Only the cattle and the spoil of that city Israel took for a prey unto themselves, according unto the word of the LORD which He commanded Joshua. 10.12. Then spoke Joshua to the LORD in the day when the LORD delivered up the Amorites before the children of Israel; and he said in the sight of Israel: ‘Sun, stand thou still upon Gibeon; And thou, Moon, in the valley of Aijalon.’ 10.13. And the sun stood still, and the moon stayed, Until the nation had avenged themselves of their enemies. Is not this written in the book of Jashar? And the sun stayed in the midst of heaven, and hasted not to go down about a whole day. 10.14. And there was no day like that before it or after it, that the LORD hearkened unto the voice of a man; for the LORD fought for Israel. 15.18. And it came to pass, when she came unto him, that she persuaded him to ask of her father a field; and she alighted from off her ass; and Caleb said unto her: ‘What wouldest thou?’ 21.16. and Ain with the open land about it, and Juttah with the open land about it, and Beth-shemesh with the open land about it; nine cities out of those two tribes. 21.25. And out of the half-tribe of Manasseh, Taanach with the open land about it, and Gath-rimmon with the open land about it; two cities. 24.5. And I sent Moses and Aaron, and I plagued Egypt, according to that which I did in the midst thereof; and afterward I brought you out. 24.6. And I brought your fathers out of Egypt; and ye came unto the sea; and the Egyptians pursued after your fathers with chariots and with horsemen unto the Red Sea. 24.7. And when they cried out unto the LORD, He put darkness between you and the Egyptians, and brought the sea upon them, and covered them; and your eyes saw what I did in Egypt; and ye dwelt in the wilderness many days.

53. Hebrew Bible, Judges, 1.13-1.15, 2.18, 3.12-3.30, 4.4-4.5, 5.1, 5.6-5.11, 5.14-5.18, 5.27, 5.30-5.31, 6.32, 9.57, 10.1, 11.35, 16.19, 20.26, 21.4-21.11, 21.16 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 116, 151, 189; Gera, Judith (2014) 176, 181, 182, 187, 190, 268, 283, 303, 306, 351, 361, 406, 440, 450; Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 197; Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 19, 412

1.13. וַיִּלְכְּדָהּ עָתְנִיאֵל בֶּן־קְנַז אֲחִי כָלֵב הַקָּטֹן מִמֶּנּוּ וַיִּתֶּן־לוֹ אֶת־עַכְסָה בִתּוֹ לְאִשָּׁה׃ 1.14. וַיְהִי בְּבוֹאָהּ וַתְּסִיתֵהוּ לִשְׁאוֹל מֵאֵת־אָבִיהָ הַשָּׂדֶה וַתִּצְנַח מֵעַל הַחֲמוֹר וַיֹּאמֶר־לָהּ כָּלֵב מַה־לָּךְ׃ 1.15. וַתֹּאמֶר לוֹ הָבָה־לִּי בְרָכָה כִּי אֶרֶץ הַנֶּגֶב נְתַתָּנִי וְנָתַתָּה לִי גֻּלֹּת מָיִם וַיִּתֶּן־לָהּ כָּלֵב אֵת גֻּלֹּת עִלִּית וְאֵת גֻּלֹּת תַּחְתִּית׃ 2.18. וְכִי־הֵקִים יְהוָה לָהֶם שֹׁפְטִים וְהָיָה יְהוָה עִם־הַשֹּׁפֵט וְהוֹשִׁיעָם מִיַּד אֹיְבֵיהֶם כֹּל יְמֵי הַשּׁוֹפֵט כִּי־יִנָּחֵם יְהוָה מִנַּאֲקָתָם מִפְּנֵי לֹחֲצֵיהֶם וְדֹחֲקֵיהֶם׃ 3.13. וַיֶּאֱסֹף אֵלָיו אֶת־בְּנֵי עַמּוֹן וַעֲמָלֵק וַיֵּלֶךְ וַיַּךְ אֶת־יִשְׂרָאֵל וַיִּירְשׁוּ אֶת־עִיר הַתְּמָרִים׃ 3.14. וַיַּעַבְדוּ בְנֵי־יִשְׂרָאֵל אֶת־עֶגְלוֹן מֶלֶךְ־מוֹאָב שְׁמוֹנֶה עֶשְׂרֵה שָׁנָה׃ 3.15. וַיִּזְעֲקוּ בְנֵי־יִשְׂרָאֵל אֶל־יְהוָה וַיָּקֶם יְהוָה לָהֶם מוֹשִׁיעַ אֶת־אֵהוּד בֶּן־גֵּרָא בֶּן־הַיְמִינִי אִישׁ אִטֵּר יַד־יְמִינוֹ וַיִּשְׁלְחוּ בְנֵי־יִשְׂרָאֵל בְּיָדוֹ מִנְחָה לְעֶגְלוֹן מֶלֶךְ מוֹאָב׃ 3.18. וַיְהִי כַּאֲשֶׁר כִּלָּה לְהַקְרִיב אֶת־הַמִּנְחָה וַיְשַׁלַּח אֶת־הָעָם נֹשְׂאֵי הַמִּנְחָה׃ 3.19. וְהוּא שָׁב מִן־הַפְּסִילִים אֲשֶׁר אֶת־הַגִּלְגָּל וַיֹּאמֶר דְּבַר־סֵתֶר לִי אֵלֶיךָ הַמֶּלֶךְ וַיֹּאמֶר הָס וַיֵּצְאוּ מֵעָלָיו כָּל־הָעֹמְדִים עָלָיו׃ 3.21. וַיִּשְׁלַח אֵהוּד אֶת־יַד שְׂמֹאלוֹ וַיִּקַּח אֶת־הַחֶרֶב מֵעַל יֶרֶךְ יְמִינוֹ וַיִּתְקָעֶהָ בְּבִטְנוֹ׃ 3.22. וַיָּבֹא גַם־הַנִּצָּב אַחַר הַלַּהַב וַיִּסְגֹּר הַחֵלֶב בְּעַד הַלַּהַב כִּי לֹא שָׁלַף הַחֶרֶב מִבִּטְנוֹ וַיֵּצֵא הַפַּרְשְׁדֹנָה׃ 3.23. וַיֵּצֵא אֵהוּד הַמִּסְדְּרוֹנָה וַיִּסְגֹּר דַּלְתוֹת הָעַלִיָּה בַּעֲדוֹ וְנָעָל׃ 3.25. וַיָּחִילוּ עַד־בּוֹשׁ וְהְנֵּה אֵינֶנּוּ פֹתֵחַ דַּלְתוֹת הָעֲלִיָּה וַיִּקְחוּ אֶת־הַמַּפְתֵּחַ וַיִּפְתָּחוּ וְהִנֵּה אֲדֹנֵיהֶם נֹפֵל אַרְצָה מֵת׃ 3.27. וַיְהִי בְּבוֹאוֹ וַיִּתְקַע בַּשּׁוֹפָר בְּהַר אֶפְרָיִם וַיֵּרְדוּ עִמּוֹ בְנֵי־יִשְׂרָאֵל מִן־הָהָר וְהוּא לִפְנֵיהֶם׃ 4.4. וּדְבוֹרָה אִשָּׁה נְבִיאָה אֵשֶׁת לַפִּידוֹת הִיא שֹׁפְטָה אֶת־יִשְׂרָאֵל בָּעֵת הַהִיא׃ 4.5. וְהִיא יוֹשֶׁבֶת תַּחַת־תֹּמֶר דְּבוֹרָה בֵּין הָרָמָה וּבֵין בֵּית־אֵל בְּהַר אֶפְרָיִם וַיַּעֲלוּ אֵלֶיהָ בְּנֵי יִשְׂרָאֵל לַמִּשְׁפָּט׃ 5.1. וַתָּשַׁר דְּבוֹרָה וּבָרָק בֶּן־אֲבִינֹעַם בַּיּוֹם הַהוּא לֵאמֹר׃ 5.1. רֹכְבֵי אֲתֹנוֹת צְחֹרוֹת יֹשְׁבֵי עַל־מִדִּין וְהֹלְכֵי עַל־דֶּרֶךְ שִׂיחוּ׃ 5.6. בִּימֵי שַׁמְגַּר בֶּן־עֲנָת בִּימֵי יָעֵל חָדְלוּ אֳרָחוֹת וְהֹלְכֵי נְתִיבוֹת יֵלְכוּ אֳרָחוֹת עֲקַלְקַלּוֹת׃ 5.7. חָדְלוּ פְרָזוֹן בְּיִשְׂרָאֵל חָדֵלּוּ עַד שַׁקַּמְתִּי דְּבוֹרָה שַׁקַּמְתִּי אֵם בְּיִשְׂרָאֵל׃ 5.8. יִבְחַר אֱלֹהִים חֲדָשִׁים אָז לָחֶם שְׁעָרִים מָגֵן אִם־יֵרָאֶה וָרֹמַח בְּאַרְבָּעִים אֶלֶף בְּיִשְׂרָאֵל׃ 5.9. לִבִּי לְחוֹקְקֵי יִשְׂרָאֵל הַמִּתְנַדְּבִים בָּעָם בָּרֲכוּ יְהוָה׃ 5.11. מִקּוֹל מְחַצְצִים בֵּין מַשְׁאַבִּים שָׁם יְתַנּוּ צִדְקוֹת יְהוָה צִדְקֹת פִּרְזֹנוֹ בְּיִשְׂרָאֵל אָז יָרְדוּ לַשְּׁעָרִים עַם־יְהוָה׃ 5.14. מִנִּי אֶפְרַיִם שָׁרְשָׁם בַּעֲמָלֵק אַחֲרֶיךָ בִנְיָמִין בַּעֲמָמֶיךָ מִנִּי מָכִיר יָרְדוּ מְחֹקְקִים וּמִזְּבוּלֻן מֹשְׁכִים בְּשֵׁבֶט סֹפֵר׃ 5.16. לָמָּה יָשַׁבְתָּ בֵּין הַמִּשְׁפְּתַיִם לִשְׁמֹעַ שְׁרִקוֹת עֲדָרִים לִפְלַגּוֹת רְאוּבֵן גְּדוֹלִים חִקְרֵי־לֵב׃ 5.17. גִּלְעָד בְּעֵבֶר הַיַּרְדֵּן שָׁכֵן וְדָן לָמָּה יָגוּר אֳנִיּוֹת אָשֵׁר יָשַׁב לְחוֹף יַמִּים וְעַל מִפְרָצָיו יִשְׁכּוֹן׃ 5.27. בֵּין רַגְלֶיהָ כָּרַע נָפַל שָׁכָב בֵּין רַגְלֶיהָ כָּרַע נָפָל בַּאֲשֶׁר כָּרַע שָׁם נָפַל שָׁדוּד׃ 5.31. כֵּן יֹאבְדוּ כָל־אוֹיְבֶיךָ יְהוָה וְאֹהֲבָיו כְּצֵאת הַשֶּׁמֶשׁ בִּגְבֻרָתוֹ וַתִּשְׁקֹט הָאָרֶץ אַרְבָּעִים שָׁנָה׃ 6.32. וַיִּקְרָא־לוֹ בַיּוֹם־הַהוּא יְרֻבַּעַל לֵאמֹר יָרֶב בּוֹ הַבַּעַל כִּי נָתַץ אֶת־מִזְבְּחוֹ׃ 10.1. וַיִּזְעֲקוּ בְּנֵי יִשְׂרָאֵל אֶל־יְהוָה לֵאמֹר חָטָאנוּ לָךְ וְכִי עָזַבְנוּ אֶת־אֱלֹהֵינוּ וַנַּעֲבֹד אֶת־הַבְּעָלִים׃ 10.1. וַיָּקָם אַחֲרֵי אֲבִימֶלֶךְ לְהוֹשִׁיעַ אֶת־יִשְׂרָאֵל תּוֹלָע בֶּן־פּוּאָה בֶּן־דּוֹדוֹ אִישׁ יִשָּׂשכָר וְהוּא־יֹשֵׁב בְּשָׁמִיר בְּהַר אֶפְרָיִם׃ 11.35. וַיְהִי כִרְאוֹתוֹ אוֹתָהּ וַיִּקְרַע אֶת־בְּגָדָיו וַיֹּאמֶר אֲהָהּ בִּתִּי הַכְרֵעַ הִכְרַעְתִּנִי וְאַתְּ הָיִיתְ בְּעֹכְרָי וְאָנֹכִי פָּצִיתִי־פִי אֶל־יְהוָה וְלֹא אוּכַל לָשׁוּב׃ 16.19. וַתְּיַשְּׁנֵהוּ עַל־בִּרְכֶּיהָ וַתִּקְרָא לָאִישׁ וַתְּגַלַּח אֶת־שֶׁבַע מַחְלְפוֹת רֹאשׁוֹ וַתָּחֶל לְעַנּוֹתוֹ וַיָּסַר כֹּחוֹ מֵעָלָיו׃ 20.26. וַיַּעֲלוּ כָל־בְּנֵי יִשְׂרָאֵל וְכָל־הָעָם וַיָּבֹאוּ בֵית־אֵל וַיִּבְכּוּ וַיֵּשְׁבוּ שָׁם לִפְנֵי יְהוָה וַיָּצוּמוּ בַיּוֹם־הַהוּא עַד־הָעָרֶב וַיַּעֲלוּ עֹלוֹת וּשְׁלָמִים לִפְנֵי יְהוָה׃ 21.4. וַיְהִי מִמָּחֳרָת וַיַּשְׁכִּימוּ הָעָם וַיִּבְנוּ־שָׁם מִזְבֵּחַ וַיַּעֲלוּ עֹלוֹת וּשְׁלָמִים׃ 21.5. וַיֹּאמְרוּ בְּנֵי יִשְׂרָאֵל מִי אֲשֶׁר לֹא־עָלָה בַקָּהָל מִכָּל־שִׁבְטֵי יִשְׂרָאֵל אֶל־יְהוָה כִּי הַשְּׁבוּעָה הַגְּדוֹלָה הָיְתָה לַאֲשֶׁר לֹא־עָלָה אֶל־יְהוָה הַמִּצְפָּה לֵאמֹר מוֹת יוּמָת׃ 21.7. מַה־נַּעֲשֶׂה לָהֶם לַנּוֹתָרִים לְנָשִׁים וַאֲנַחְנוּ נִשְׁבַּעְנוּ בַיהוָה לְבִלְתִּי תֵּת־לָהֶם מִבְּנוֹתֵינוּ לְנָשִׁים׃ 21.8. וַיֹּאמְרוּ מִי אֶחָד מִשִּׁבְטֵי יִשְׂרָאֵל אֲשֶׁר לֹא־עָלָה אֶל־יְהוָה הַמִּצְפָּה וְהִנֵּה לֹא בָא־אִישׁ אֶל־הַמַּחֲנֶה מִיָּבֵישׁ גִּלְעָד אֶל־הַקָּהָל׃

1.13. And ῾Otni᾽el the son of Qenaz, Kalev’s younger brother, took it: and he gave him ῾Akhsa his daughter to wife. 1.14. And it came to pass, when she came to him, that she moved him to ask of her father a field: and she alighted from her ass; and Kalev said to her, What wilt thou? 1.15. And she said to him, Give me a blessing: for thou hast given me a Negev land; give me also pools of water. And Kalev gave her the upper pools and the lower pools. 2.18. And when the Lord raised them up judges, then the Lord was with the judge, and saved them out of the hand of their enemies all the days of the judge: for the Lord relented on account of their groanings, caused by those that oppressed them and vexed them. 3.13. And he gathered to him the children of ῾Ammon and ῾Amaleq, and went and smote Yisra᾽el, and they seized the city of palm trees. 3.14. So the children of Yisra᾽el served ῾Eglon the king of Mo᾽av, for eighteen years. 3.15. But when the children of Yisra᾽el cried to the Lord, the Lord raised them up a deliverer, Ehud the son of Gera, a Binyamini, a left-handed man, and by him the children of Yisra᾽el sent a present to ῾Eglon the king of Mo᾽av. 3.18. And when he had finished offering the present, he sent away the people that bore the present. 3.19. But he himself turned back after reaching the carved stones that were by Gilgal, and said, I have a secret errand to thee, O king. The latter said, Keep silence, and all that stood by him went out from him. 3.20. And Ehud came to him; and he was sitting in a cool upper chamber, which he had for himself alone. And Ehud said, I have a message from God to thee. So he arose out of his seat. 3.21. And Ehud put forth his left hand, and took the sword from his right thigh, and thrust it into his belly: 3.22. and the haft also went in after the blade; and the fat closed upon the blade, so that he could not draw the dagger out of his belly; and the dirt came out. 3.23. Then Ehud went out to the vestibule, and shut the doors of the chamber upon him, and locked them. 3.25. And they waited till it was late: and, behold, he opened not the doors of the chamber; therefore they took a key, and opened them: and, behold, their lord was fallen down dead on the earth. 3.27. And it came to pass, when he arrived, that he blew a shofar in the mountain of Efrayim, and the children of Yisra᾽el went down with him from the mount, and he before them. 4.4. And Devora, a prophetess, the wife of Lappidot, she judged Yisra᾽el at that time. 4.5. And she dwelt under the palm tree of Devora between Rama and Bet-el in mount Efrayim: and the children of Yisra᾽el came up to her for judgment. 5.1. Then sang Devora and Baraq the son of Avino῾am on that day, saying, 5.6. In the days of Shamgar the son of ῾Anat, in the days of Ya᾽el, the highways were unoccupied, and the travellers walked through crooked byways. 5.7. The inhabitants of the villages ceased, they ceased in Yisra᾽el, until I Devora arose, I arose a mother in Yisra᾽el. 5.8. They chose new gods; then was war in the gates: was there a shield or spear seen among forty thousand in Yisra᾽el? 5.9. My heart goes out to the governors of Yisra᾽el, that offered themselves willingly among the people. Bless the Lord! 5.11. Louder than the voice of the archers; in the places of drawing water, there let them recite the righteous acts of the Lord, the righteous acts toward the inhabitants of his villages in Yisra᾽el: when the people of the Lord went down to the gates. 5.14. From Efrayim came they, but rooted in ῾Amaleq, beyond thee, Binyamin with thy tribes; from Makhir came down leaders, and from Zevulun, those that handle the marshal’s staff. 5.16. Why then didst thou sit among the sheepfolds, to hear the bleatings of the flocks? For the divisions of Re᾽uven, great were the heart searchings. 5.17. Gil῾ad dwells beyond the Yarden: and why did Dan remain by the ships? Asher continued on the sea shore, and abode by his bays. 5.27. At her feet he bent, he fell, he lay down: at her feet he bent, he fell: where he bowed, there he fell down, bereft of life. 5.30. Have they not found booty? have they not divided the prey; to every man a damsel or two; to Sisera a booty of divers colours, a plunder of many coloured needlework, dyed double worked garments for the necks of the spoilers. 5.31. So let all Thy enemies perish, O Lord: but let them that love him be as the sun when it comes out in its might. And the land was quiet for forty years. 6.32. Therefore on that day he called him Yerubba῾al, saying, Let Ba῾al plead against him, because he has pulled down his altar. 10.1. And after Avimelekh there arose to defend Yisra᾽el Tola the son of Pu῾a, the son of Dodo, a man of Yissakhar, and he dwelt in Shamir in mount Efrayim. 11.35. And it came to pass, when he saw her, that he rent his clothes, and said, Alas, my daughter! thou hast brought me very low, and thou hast become the cause of trouble to me: for I have opened my mouth to the Lord, and I cannot go back. 16.19. And she made him sleep upon her knees; and she called for a man, and she caused him to shave off the seven locks of his head; and she began to torment him, and his strength went from him. 20.26. Then all the children of Yisra᾽el, and all the people, went up, and came to the house of God, and wept, and sat there before the Lord, and fasted that day until evening, and offered burnt offerings and peace offerings before the Lord. 21.4. And it came to pass on the morrow, that the people rose early, and built there an altar, and offered burnt offerings and peace offerings. 21.5. And the children of Yisra᾽el said, Who is there among all the tribes of Yisra᾽el that came not up with the congregation to the Lord? For they had made a great oath concerning him that came not up to the Lord to Miżpe, saying, He shall surely be put to death. 21.7. How shall we do for wives for them that remain, seeing we have sworn by the Lord that we will not give them of our daughters to wives? 21.8. And they said, Which one is there of the tribes of Yisra᾽el that came not up to Miżpe to the Lord? And, behold, there came none to the camp from Yavesh-gil῾ad to the assembly. 21.10. And the congregation sent there twelve thousand men of the valiantest, and commanded them, saying, Go and smite the inhabitants of Yavesh-gil῾ad with the edge of the sword, with the women and the children.

54. Hebrew Bible, Lamentations, 1.1-1.15, 1.17-1.19, 1.21, 2.1-2.13, 2.15-2.22, 3.1-3.18, 3.21-3.22, 3.31-3.33, 3.38, 3.42-3.45, 3.55-3.56, 4.3-4.11, 4.13, 4.15-4.16, 4.18, 5.4-5.5, 5.7, 5.9-5.10, 5.16, 5.18 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of •temple in jerusalem •temple in jerusalem, holy of holies in •temple in jerusalem, keys of •god–israel relationship, destruction of temples in jerusalem •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem, reconstruction of •temple in jerusalem, altar of •temple in jerusalem, altar and vessels Found in books: Allison, 4 Baruch (2018) 36, 108, 116, 134, 136, 138, 139, 183; Gera, Judith (2014) 131, 177, 184, 373, 419; Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 31, 33, 34, 45, 46, 48, 127, 151

1.1. יָדוֹ פָּרַשׂ צָר עַל כָּל־מַחֲמַדֶּיהָ כִּי־רָאֲתָה גוֹיִם בָּאוּ מִקְדָּשָׁהּ אֲשֶׁר צִוִּיתָה לֹא־יָבֹאוּ בַקָּהָל לָךְ׃ 1.1. אֵיכָה יָשְׁבָה בָדָד הָעִיר רַבָּתִי עָם הָיְתָה כְּאַלְמָנָה רַּבָּתִי בַגּוֹיִם שָׂרָתִי בַּמְּדִינוֹת הָיְתָה לָמַס׃" 1.2. רְאֵה יְהוָה כִּי־צַר־לִי מֵעַי חֳמַרְמָרוּ נֶהְפַּךְ לִבִּי בְּקִרְבִּי כִּי מָרוֹ מָרִיתִי מִחוּץ שִׁכְּלָה־חֶרֶב בַּבַּיִת כַּמָּוֶת׃ 1.2. בָּכוֹ תִבְכֶּה בַּלַּיְלָה וְדִמְעָתָהּ עַל לֶחֱיָהּ אֵין־לָהּ מְנַחֵם מִכָּל־אֹהֲבֶיהָ כָּל־רֵעֶיהָ בָּגְדוּ בָהּ הָיוּ לָהּ לְאֹיְבִים׃ 1.3. גָּלְתָה יְהוּדָה מֵעֹנִי וּמֵרֹב עֲבֹדָה הִיא יָשְׁבָה בַגּוֹיִם לֹא מָצְאָה מָנוֹחַ כָּל־רֹדְפֶיהָ הִשִּׂיגוּהָ בֵּין הַמְּצָרִים׃ 1.4. דַּרְכֵי צִיּוֹן אֲבֵלוֹת מִבְּלִי בָּאֵי מוֹעֵד כָּל־שְׁעָרֶיהָ שׁוֹמֵמִין כֹּהֲנֶיהָ נֶאֱנָחִים בְּתוּלֹתֶיהָ נּוּגוֹת וְהִיא מַר־לָהּ׃ 1.5. הָיוּ צָרֶיהָ לְרֹאשׁ אֹיְבֶיהָ שָׁלוּ כִּי־יְהוָה הוֹגָהּ עַל רֹב־פְּשָׁעֶיהָ עוֹלָלֶיהָ הָלְכוּ שְׁבִי לִפְנֵי־צָר׃ 1.6. וַיֵּצֵא מן־בת־[מִבַּת־] צִיּוֹן כָּל־הֲדָרָהּ הָיוּ שָׂרֶיהָ כְּאַיָּלִים לֹא־מָצְאוּ מִרְעֶה וַיֵּלְכוּ בְלֹא־כֹחַ לִפְנֵי רוֹדֵף׃ 1.7. זָכְרָה יְרוּשָׁלִַם יְמֵי עָנְיָהּ וּמְרוּדֶיהָ כֹּל מַחֲמֻדֶיהָ אֲשֶׁר הָיוּ מִימֵי קֶדֶם בִּנְפֹל עַמָּהּ בְּיַד־צָר וְאֵין עוֹזֵר לָהּ רָאוּהָ צָרִים שָׂחֲקוּ עַל מִשְׁבַּתֶּהָ׃ 1.8. חֵטְא חָטְאָה יְרוּשָׁלִַם עַל־כֵּן לְנִידָה הָיָתָה כָּל־מְכַבְּדֶיהָ הִזִּילוּהָ כִּי־רָאוּ עֶרְוָתָהּ גַּם־הִיא נֶאֶנְחָה וַתָּשָׁב אָחוֹר׃ 1.9. טֻמְאָתָהּ בְּשׁוּלֶיהָ לֹא זָכְרָה אַחֲרִיתָהּ וַתֵּרֶד פְּלָאִים אֵין מְנַחֵם לָהּ רְאֵה יְהוָה אֶת־עָנְיִי כִּי הִגְדִּיל אוֹיֵב׃ 1.11. כָּל־עַמָּהּ נֶאֱנָחִים מְבַקְּשִׁים לֶחֶם נָתְנוּ מחמודיהם [מַחֲמַדֵּיהֶם] בְּאֹכֶל לְהָשִׁיב נָפֶשׁ רְאֵה יְהוָה וְהַבִּיטָה כִּי הָיִיתִי זוֹלֵלָה׃ 1.12. לוֹא אֲלֵיכֶם כָּל־עֹבְרֵי דֶרֶךְ הַבִּיטוּ וּרְאוּ אִם־יֵשׁ מַכְאוֹב כְּמַכְאֹבִי אֲשֶׁר עוֹלַל לִי אֲשֶׁר הוֹגָה יְהוָה בְּיוֹם חֲרוֹן אַפּוֹ׃ 1.13. מִמָּרוֹם שָׁלַח־אֵשׁ בְּעַצְמֹתַי וַיִּרְדֶּנָּה פָּרַשׂ רֶשֶׁת לְרַגְלַי הֱשִׁיבַנִי אָחוֹר נְתָנַנִי שֹׁמֵמָה כָּל־הַיּוֹם דָּוָה׃ 1.14. נִשְׂקַד עֹל פְּשָׁעַי בְּיָדוֹ יִשְׂתָּרְגוּ עָלוּ עַל־צַוָּארִי הִכְשִׁיל כֹּחִי נְתָנַנִי אֲדֹנָי בִּידֵי לֹא־אוּכַל קוּם׃ 1.15. סִלָּה כָל־אַבִּירַי אֲדֹנָי בְּקִרְבִּי קָרָא עָלַי מוֹעֵד לִשְׁבֹּר בַּחוּרָי גַּת דָּרַךְ אֲדֹנָי לִבְתוּלַת בַּת־יְהוּדָה׃ 1.17. פֵּרְשָׂה צִיּוֹן בְּיָדֶיהָ אֵין מְנַחֵם לָהּ צִוָּה יְהוָה לְיַעֲקֹב סְבִיבָיו צָרָיו הָיְתָה יְרוּשָׁלִַם לְנִדָּה בֵּינֵיהֶם׃ 1.18. צַדִּיק הוּא יְהוָה כִּי פִיהוּ מָרִיתִי שִׁמְעוּ־נָא כָל־עמים [הָעַמִּים] וּרְאוּ מַכְאֹבִי בְּתוּלֹתַי וּבַחוּרַי הָלְכוּ בַשֶּׁבִי׃ 1.21. שָׁמְעוּ כִּי נֶאֱנָחָה אָנִי אֵין מְנַחֵם לִי כָּל־אֹיְבַי שָׁמְעוּ רָעָתִי שָׂשׂוּ כִּי אַתָּה עָשִׂיתָ הֵבֵאתָ יוֹם־קָרָאתָ וְיִהְיוּ כָמוֹנִי׃ 2.1. אֵיכָה יָעִיב בְּאַפּוֹ אֲדֹנָי אֶת־בַּת־צִיּוֹן הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ תִּפְאֶרֶת יִשְׂרָאֵל וְלֹא־זָכַר הֲדֹם־רַגְלָיו בְּיוֹם אַפּוֹ׃ 2.1. יֵשְׁבוּ לָאָרֶץ יִדְּמוּ זִקְנֵי בַת־צִיּוֹן הֶעֱלוּ עָפָר עַל־רֹאשָׁם חָגְרוּ שַׂקִּים הוֹרִידוּ לָאָרֶץ רֹאשָׁן בְּתוּלֹת יְרוּשָׁלִָם׃ 2.2. בִּלַּע אֲדֹנָי לא [וְלֹא] חָמַל אֵת כָּל־נְאוֹת יַעֲקֹב הָרַס בְּעֶבְרָתוֹ מִבְצְרֵי בַת־יְהוּדָה הִגִּיעַ לָאָרֶץ חִלֵּל מַמְלָכָה וְשָׂרֶיהָ׃ 2.2. רְאֵה יְהוָה וְהַבִּיטָה לְמִי עוֹלַלְתָּ כֹּה אִם־תֹּאכַלְנָה נָשִׁים פִּרְיָם עֹלֲלֵי טִפֻּחִים אִם־יֵהָרֵג בְּמִקְדַּשׁ אֲדֹנָי כֹּהֵן וְנָבִיא׃ 2.3. גָּדַע בָּחֳרִי אַף כֹּל קֶרֶן יִשְׂרָאֵל הֵשִׁיב אָחוֹר יְמִינוֹ מִפְּנֵי אוֹיֵב וַיִּבְעַר בְּיַעֲקֹב כְּאֵשׁ לֶהָבָה אָכְלָה סָבִיב׃ 2.4. דָּרַךְ קַשְׁתּוֹ כְּאוֹיֵב נִצָּב יְמִינוֹ כְּצָר וַיַּהֲרֹג כֹּל מַחֲמַדֵּי־עָיִן בְּאֹהֶל בַּת־צִיּוֹן שָׁפַךְ כָּאֵשׁ חֲמָתוֹ׃ 2.5. הָיָה אֲדֹנָי כְּאוֹיֵב בִּלַּע יִשְׂרָאֵל בִּלַּע כָּל־אַרְמְנוֹתֶיהָ שִׁחֵת מִבְצָרָיו וַיֶּרֶב בְּבַת־יְהוּדָה תַּאֲנִיָּה וַאֲנִיָּה׃ 2.6. וַיַּחְמֹס כַּגַּן שֻׂכּוֹ שִׁחֵת מוֹעֲדוֹ שִׁכַּח יְהוָה בְּצִיּוֹן מוֹעֵד וְשַׁבָּת וַיִּנְאַץ בְּזַעַם־אַפּוֹ מֶלֶךְ וְכֹהֵן׃ 2.7. זָנַח אֲדֹנָי מִזְבְּחוֹ נִאֵר מִקְדָּשׁוֹ הִסְגִּיר בְּיַד־אוֹיֵב חוֹמֹת אַרְמְנוֹתֶיהָ קוֹל נָתְנוּ בְּבֵית־יְהוָה כְּיוֹם מוֹעֵד׃ 2.8. חָשַׁב יְהוָה לְהַשְׁחִית חוֹמַת בַּת־צִיּוֹן נָטָה קָו לֹא־הֵשִׁיב יָדוֹ מִבַּלֵּעַ וַיַּאֲבֶל־חֵל וְחוֹמָה יַחְדָּו אֻמְלָלוּ׃ 2.9. טָבְעוּ בָאָרֶץ שְׁעָרֶיהָ אִבַּד וְשִׁבַּר בְּרִיחֶיהָ מַלְכָּהּ וְשָׂרֶיהָ בַגּוֹיִם אֵין תּוֹרָה גַּם־נְבִיאֶיהָ לֹא־מָצְאוּ חָזוֹן מֵיְהוָה׃ 2.11. כָּלוּ בַדְּמָעוֹת עֵינַי חֳמַרְמְרוּ מֵעַי נִשְׁפַּךְ לָאָרֶץ כְּבֵדִי עַל־שֶׁבֶר בַּת־עַמִּי בֵּעָטֵף עוֹלֵל וְיוֹנֵק בִּרְחֹבוֹת קִרְיָה׃ 2.12. לְאִמֹּתָם יֹאמְרוּ אַיֵּה דָּגָן וָיָיִן בְּהִתְעַטְּפָם כֶּחָלָל בִּרְחֹבוֹת עִיר בְּהִשְׁתַּפֵּךְ נַפְשָׁם אֶל־חֵיק אִמֹּתָם׃ 2.13. מָה־אֲעִידֵךְ מָה אֲדַמֶּה־לָּךְ הַבַּת יְרוּשָׁלִַם מָה אַשְׁוֶה־לָּךְ וַאֲנַחֲמֵךְ בְּתוּלַת בַּת־צִיּוֹן כִּי־גָדוֹל כַּיָּם שִׁבְרֵךְ מִי יִרְפָּא־לָךְ׃ 2.15. סָפְקוּ עָלַיִךְ כַּפַּיִם כָּל־עֹבְרֵי דֶרֶךְ שָׁרְקוּ וַיָּנִעוּ רֹאשָׁם עַל־בַּת יְרוּשָׁלִָם הֲזֹאת הָעִיר שֶׁיֹּאמְרוּ כְּלִילַת יֹפִי מָשׂוֹשׂ לְכָל־הָאָרֶץ׃ 2.17. עָשָׂה יְהוָה אֲשֶׁר זָמָם בִּצַּע אֶמְרָתוֹ אֲשֶׁר צִוָּה מִימֵי־קֶדֶם הָרַס וְלֹא חָמָל וַיְשַׂמַּח עָלַיִךְ אוֹיֵב הֵרִים קֶרֶן צָרָיִךְ׃ 2.18. צָעַק לִבָּם אֶל־אֲדֹנָי חוֹמַת בַּת־צִיּוֹן הוֹרִידִי כַנַּחַל דִּמְעָה יוֹמָם וָלַיְלָה אַל־תִּתְּנִי פוּגַת לָךְ אַל־תִּדֹּם בַּת־עֵינֵךְ׃ 2.19. קוּמִי רֹנִּי בליל [בַלַּיְלָה] לְרֹאשׁ אַשְׁמֻרוֹת שִׁפְכִי כַמַּיִם לִבֵּךְ נֹכַח פְּנֵי אֲדֹנָי שְׂאִי אֵלָיו כַּפַּיִךְ עַל־נֶפֶשׁ עוֹלָלַיִךְ הָעֲטוּפִים בְּרָעָב בְּרֹאשׁ כָּל־חוּצוֹת׃ 2.22. תִּקְרָא כְיוֹם מוֹעֵד מְגוּרַי מִסָּבִיב וְלֹא הָיָה בְּיוֹם אַף־יְהוָה פָּלִיט וְשָׂרִיד אֲשֶׁר־טִפַּחְתִּי וְרִבִּיתִי אֹיְבִי כִלָּם׃ 3.1. דֹּב אֹרֵב הוּא לִי אריה [אֲרִי] בְּמִסְתָּרִים׃ 3.1. אֲנִי הַגֶּבֶר רָאָה עֳנִי בְּשֵׁבֶט עֶבְרָתוֹ׃ 3.2. אוֹתִי נָהַג וַיֹּלַךְ חֹשֶׁךְ וְלֹא־אוֹר׃ 3.2. זָכוֹר תִּזְכּוֹר ותשיח [וְתָשׁוֹחַ] עָלַי נַפְשִׁי׃ 3.3. אַךְ בִּי יָשֻׁב יַהֲפֹךְ יָדוֹ כָּל־הַיּוֹם׃ 3.3. יִתֵּן לְמַכֵּהוּ לֶחִי יִשְׂבַּע בְּחֶרְפָּה׃ 3.6. בְּמַחֲשַׁכִּים הוֹשִׁיבַנִי כְּמֵתֵי עוֹלָם׃ 3.6. רָאִיתָה כָּל־נִקְמָתָם כָּל־מַחְשְׁבֹתָם לִי׃ 3.16. וַיַּגְרֵס בֶּחָצָץ שִׁנָּי הִכְפִּישַׁנִי בָּאֵפֶר׃ 3.17. וַתִּזְנַח מִשָּׁלוֹם נַפְשִׁי נָשִׁיתִי טוֹבָה׃ 3.18. וָאֹמַר אָבַד נִצְחִי וְתוֹחַלְתִּי מֵיְהוָה׃ 3.21. זֹאת אָשִׁיב אֶל־לִבִּי עַל־כֵּן אוֹחִיל׃ 3.22. חַסְדֵי יְהוָה כִּי לֹא־תָמְנוּ כִּי לֹא־כָלוּ רַחֲמָיו׃ 3.33. כִּי לֹא עִנָּה מִלִּבּוֹ וַיַּגֶּה בְנֵי־אִישׁ׃ 3.42. נַחְנוּ פָשַׁעְנוּ וּמָרִינוּ אַתָּה לֹא סָלָחְתָּ׃ 3.56. קוֹלִי שָׁמָעְתָּ אַל־תַּעְלֵם אָזְנְךָ לְרַוְחָתִי לְשַׁוְעָתִי׃ 4.4. דָּבַק לְשׁוֹן יוֹנֵק אֶל־חכּוֹ בַּצָּמָא עוֹלָלִים שָׁאֲלוּ לֶחֶם פֹּרֵשׂ אֵין לָהֶם׃ 4.5. הָאֹכְלִים לְמַעֲדַנִּים נָשַׁמּוּ בַּחוּצוֹת הָאֱמֻנִים עֲלֵי תוֹלָע חִבְּקוּ אַשְׁפַּתּוֹת׃ 4.6. וַיִּגְדַּל עֲוֺן בַּת־עַמִּי מֵחַטַּאת סְדֹם הַהֲפוּכָה כְמוֹ־רָגַע וְלֹא־חָלוּ בָהּ יָדָיִם׃ 4.7. זַכּוּ נְזִירֶיהָ מִשֶּׁלֶג צַחוּ מֵחָלָב אָדְמוּ עֶצֶם מִפְּנִינִים סַפִּיר גִּזְרָתָם׃ 4.8. חָשַׁךְ מִשְּׁחוֹר תָּאֳרָם לֹא נִכְּרוּ בַּחוּצוֹת צָפַד עוֹרָם עַל־עַצְמָם יָבֵשׁ הָיָה כָעֵץ׃ 4.9. טוֹבִים הָיוּ חַלְלֵי־חֶרֶב מֵחַלְלֵי רָעָב שֶׁהֵם יָזוּבוּ מְדֻקָּרִים מִתְּנוּבֹת שָׂדָי׃ 4.11. כִּלָּה יְהוָה אֶת־חֲמָתוֹ שָׁפַךְ חֲרוֹן אַפּוֹ וַיַּצֶּת־אֵשׁ בְּצִיּוֹן וַתֹּאכַל יְסוֹדֹתֶיהָ׃ 4.13. מֵחַטֹּאת נְבִיאֶיהָ עֲוֺנוֹת כֹּהֲנֶיהָ הַשֹּׁפְכִים בְּקִרְבָּהּ דַּם צַדִּיקִים׃ 4.18. צָדוּ צְעָדֵינוּ מִלֶּכֶת בִּרְחֹבֹתֵינוּ קָרַב קִצֵּינוּ מָלְאוּ יָמֵינוּ כִּי־בָא קִצֵּינוּ׃ 5.4. מֵימֵינוּ בְּכֶסֶף שָׁתִינוּ עֵצֵינוּ בִּמְחִיר יָבֹאוּ׃ 5.5. עַל צַוָּארֵנוּ נִרְדָּפְנוּ יָגַעְנוּ לא [וְלֹא] הוּנַח לָנוּ׃ 5.7. אֲבֹתֵינוּ חָטְאוּ אינם [וְאֵינָם] אנחנו [וַאֲנַחְנוּ] עֲוֺנֹתֵיהֶם סָבָלְנוּ׃ 5.9. בְּנַפְשֵׁנוּ נָבִיא לַחְמֵנוּ מִפְּנֵי חֶרֶב הַמִּדְבָּר׃ 5.16. נָפְלָה עֲטֶרֶת רֹאשֵׁנוּ אוֹי־נָא לָנוּ כִּי חָטָאנוּ׃ 5.18. עַל הַר־צִיּוֹן שֶׁשָּׁמֵם שׁוּעָלִים הִלְּכוּ־בוֹ׃

1.1. O how has the city that was once so populous remained lonely! She has become like a widow! She that was great among the nations, a princess among the provinces, has become tributary." 1.2. She weeps, yea, she weeps in the night, and her tears are on her cheek; she has no comforter among all her lovers; all her friends have betrayed her; they have become her enemies. 1.3. Judah went into exile because of affliction and great servitude; she settled among the nations, [and] found no rest; all her pursuers overtook her between the boundaries. 1.4. The roads of Zion are mournful because no one comes to the appointed season; all her gates are desolate, her priests moan; her maidens grieve while she herself suffers bitterly. 1.5. Her adversaries have become the head, her enemies are at ease; for the Lord has afflicted her because of the multitude of her sins; her young children went into captivity before the enemy. (PAUSE FOR REFLECTIONS) 1.6. And gone is from the daughter of Zion all her splendor; her princes were like harts who did not find pasture and they departed without strength before [their] pursuer. 1.7. Jerusalem recalls the days of her poverty and her miseries, [and] all her precious things that were from days of old; when her people fell into the hand of the adversary, and there was none to help her; the enemies gazed, gloating on her desolation. 1.8. Jerusalem sinned grievously, therefore she became a wanderer; all who honored her despised her, for they have seen her shame; moreover, she herself sighed and turned away. 1.9. Her uncleanliness is in her skirts, she was not mindful of her end, and she fell astonishingly with none to comfort her. 'Behold, O Lord, my affliction, for the enemy has magnified himself.' \t 1.10. The adversary stretched forth his hand upon all her precious things, for she saw nations enter her Sanctuary, whom You did command not to enter into Your assembly. \t 1.11. All her people are sighing [as] they search for bread; they gave away their treasures for food to revive the soul; see, O Lord, and behold, how I have become worthless. 1.12. All of you who pass along the road, let it not happen to you. Behold and see, if there is any pain like my pain, which has been dealt to me, [with] which the Lord saddened [me] on the day of His fierce anger. 1.13. From above He has hurled fire into my bones, and it broke them; He has spread a net for my feet, He has turned me back, He has made me desolate [and] faint all day long. 1.14. The yoke of my transgressions was marked in His hand, they have become interwoven; they have come upon my neck and caused my strength to fail; the Lord delivered me into the hands of those I could not withstand. 1.15. The Lord has trampled all my mighty men in my midst, He summoned an assembly against me to crush my young men; the Lord has trodden as in a wine press the virgin daughter of Judah. 1.17. Zion spreads out her hands [for help], but there is none to comfort her; the Lord has commanded concerning Jacob [that] his adversaries shall be round about him; Jerusalem has become an outcast among them. 1.18. The Lord is righteous, for I have rebelled against His word; hear, I pray, all you peoples, and behold my pain; my maidens and my youths have gone into captivity. 1.21. They have heard how I sigh, [and] there is none to comfort me, all my enemies have heard of my trouble [and] are glad that You have done it; [if only] You had brought the day that You proclaimed [upon them] and let them be like me. 2.1. How hath the Lord covered with a cloud The daughter of Zion in His anger! He hath cast down from heaven unto the earth The beauty of Israel, And hath not remembered His footstool In the day of His anger. 2.2. The Lord hath swallowed up unsparingly All the habitations of Jacob; He hath thrown down in His wrath The strongholds of the daughter of Judah; He hath brought them down to the ground; He hath profaned the kingdom and the princes thereof. 2.3. He hath cut off in fierce anger All the horn of Israel; He hath drawn back His right hand From before the enemy; And He hath burned in Jacob like a flaming fire, Which devoureth round about. 2.4. He hath bent His bow like an enemy, Standing with His right hand as an adversary, And hath slain all that were pleasant to the eye; In the tent of the daughter of Zion He hath poured out His fury like fire. 2.5. The Lord is become as an enemy, He hath swallowed up Israel; He hath swallowed up all her palaces, He hath destroyed his strongholds; And He hath multiplied in the daughter of Judah Mourning and moaning. 2.6. And He hath stripped His tabernacle, as if it were a garden, He hath destroyed His place of assembly; The LORD hath caused to be forgotten in Zion Appointed season and sabbath, And hath rejected in the indignation of His anger The king and the priest. 2.7. The Lord hath cast off His altar, He hath abhorred His sanctuary, He hath given up into the hand of the enemy The walls of her palaces; They have made a noise in the house of the LORD, As in the day of a solemn assembly. 2.8. The LORD hath purposed to destroy The wall of the daughter of Zion; He hath stretched out the line, He hath not withdrawn His hand from destroying; But He hath made the rampart and wall to mourn, They languish together. 2.9. Her gates are sunk into the ground; He hath destroyed and broken her bars; Her king and her princes are among the nations, Instruction is no more; Yea, her prophets find No vision from the LORD. 2.10. They sit upon the ground, and keep silence, The elders of the daughter of Zion; They have cast up dust upon their heads, They have girded themselves with sackcloth; The virgins of Jerusalem hang down Their heads to the ground. 2.11. Mine eyes do fail with tears, Mine inwards burn, My liver is poured upon the earth, For the breach of the daughter of my people; Because the young children and the sucklings swoon In the broad places of the city. 2.12. They say to their mothers: ‘Where is corn and wine?’ When they swoon as the wounded In the broad places of the city, When their soul is poured out Into their mothers’bosom. 2.13. What shall I take to witness for thee? What shall I liken to thee, O daughter of Jerusalem? What shall I equal to thee, that I may comfort thee, O virgin daughter of Zion? For thy breach is great like the sea; Who can heal thee? 2.15. All that pass by clap Their hands at thee; They hiss and wag their head At the daughter of Jerusalem: ‘Is this the city that men called The perfection of beauty, The joy of the whole earth?’ . 2.17. The LORD hath done that which He devised; He hath performed His word That He commanded in the days of old; He hath thrown down unsparingly; And He hath caused the enemy to rejoice over thee, He hath exalted the horn of thine adversaries. 2.18. Their heart cried unto the Lord: ‘O wall of the daughter of Zion, Let tears run down like a river Day and night; Give thyself no respite; Let not the apple of thine eye cease. 2.19. Arise, cry out in the night, At the beginning of the watches; Pour out thy heart like water Before the face of the Lord; Lift up thy hands toward Him For the life of thy young children, That faint for hunger At the head of every street.’ 2.20. ’See, O LORD, and consider, To whom Thou hast done thus! Shall the women eat their fruit, The children that are dandled in the hands? Shall the priest and the prophet be slain In the sanctuary of the Lord? 2.22. Thou hast called, as in the day of a solemn assembly, My terrors on every side, And there was none in the day of the LORD’S anger That escaped or remained; Those that I have dandled and brought up Hath mine enemy consumed.’ 3.1. I am the man that hath seen affliction By the rod of His wrath. 3.2. He hath led me and caused me to walk in darkness and not in light. 3.3. Surely against me He turneth His hand again and again all the day. 3.6. He hath made me to dwell in dark places, As those that have been long dead. . 3.16. He hath also broken my teeth with gravel stones, He hath made me to wallow in ashes. 3.17. And my soul is removed far off from peace, I forgot prosperity. 3.18. And I said: ‘My strength is perished, And mine expectation from the LORD.’ 3.21. This I recall to my mind, Therefore have I hope. 3.22. Surely the LORD’S mercies are not consumed, Surely His compassions fail not. 3.33. For He doth not afflict willingly, Nor grieve the children of men. 3.42. We have transgressed and have rebelled; Thou hast not pardoned. 3.56. Thou heardest my voice; hide not Thine ear at my sighing, at my cry. 4.4. The tongue of the sucking child cleaveth To the roof of his mouth for thirst; The young children ask bread, And none breaketh it unto them. 4.5. They that did feed on dainties Are desolate in the streets; They that were brought up in scarlet Embrace dunghills. 4.6. For the iniquity of the daughter of my people is greater Than the sin of Sodom, That was overthrown as in a moment, And no hands fell upon her. 4.7. Her princes were purer than snow, They were whiter than milk, They were more ruddy in body than rubies, Their polishing was as of sapphire; 4.8. Their visage is blacker than a coal; They are not known in the streets; Their skin is shrivelled upon their bones; It is withered, it is become like a stick. 4.9. They that are slain with the sword are better Than they that are slain with hunger; For these pine away, stricken through, For want of the fruits of the field. 4.10. The hands of women full of compassion Have sodden their own children; They were their food In the destruction of the daughter of my people. 4.11. The LORD hath accomplished His fury, He hath poured out His fierce anger; And He hath kindled a fire in Zion, Which hath devoured the foundations thereof. 4.13. It is because of the sins of her prophets, And the iniquities of her priests, That have shed the blood of the just In the midst of her. 4.18. They hunt our steps, That we cannot go in our broad places; Our end is near, our days are fulfilled; For our end is come. 5.4. We have drunk our water for money; Our wood cometh to us for price. 5.5. To our very necks we are pursued; We labour, and have no rest. 5.7. Our fathers have sinned, and are not; And we have borne their iniquities. 5.9. We get our bread with the peril of our lives Because of the sword of the wilderness. 5.10. Our skin is hot like an oven Because of the burning heat of famine. 5.16. The crown is fallen from our head; Woe unto us! for we have sinned. 5.18. For the mountain of Zion, which is desolate, The foxes walk upon it.

55. Hebrew Bible, 1 Kings, 1.1, 1.11-1.35, 1.50, 2.1-2.4, 2.10-2.12, 2.26, 2.28, 2.45, 3.4-3.13, 4.3, 4.17, 4.25, 5.13, 5.32, 7.48, 8.1-8.13, 8.18-8.20, 8.22-8.23, 8.27-8.30, 8.38, 8.41-8.43, 8.54, 8.56-8.67, 10.1-10.10, 11.1-11.2, 11.4-11.13, 17.9-17.24, 18.19, 18.31-18.33, 18.36, 19.5, 20.31, 21.27 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 223, 251, 266; Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 322, 327, 328, 333; Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 20; Gera, Judith (2014) 184, 268, 302, 303, 304, 316, 317, 333, 419; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 100, 143; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 78; Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 96, 100, 132, 144, 526, 529, 531

1.1. וְאֶת־נָתָן הַנָּבִיא וּבְנָיָהוּ וְאֶת־הַגִּבּוֹרִים וְאֶת־שְׁלֹמֹה אָחִיו לֹא קָרָא׃ 1.1. וְהַמֶּלֶךְ דָּוִד זָקֵן בָּא בַּיָּמִים וַיְכַסֻּהוּ בַּבְּגָדִים וְלֹא יִחַם לוֹ׃ 1.11. וַיֹּאמֶר נָתָן אֶל־בַּת־שֶׁבַע אֵם־שְׁלֹמֹה לֵאמֹר הֲלוֹא שָׁמַעַתְּ כִּי מָלַךְ אֲדֹנִיָּהוּ בֶן־חַגִּית וַאֲדֹנֵינוּ דָוִד לֹא יָדָע׃ 1.14. הִנֵּה עוֹדָךְ מְדַבֶּרֶת שָׁם עִם־הַמֶּלֶךְ וַאֲנִי אָבוֹא אַחֲרַיִךְ וּמִלֵּאתִי אֶת־דְּבָרָיִךְ׃ 1.15. וַתָּבֹא בַת־שֶׁבֶע אֶל־הַמֶּלֶךְ הַחַדְרָה וְהַמֶּלֶךְ זָקֵן מְאֹד וַאֲבִישַׁג הַשּׁוּנַמִּית מְשָׁרַת אֶת־הַמֶּלֶךְ׃ 1.16. וַתִּקֹּד בַּת־שֶׁבַע וַתִּשְׁתַּחוּ לַמֶּלֶךְ וַיֹּאמֶר הַמֶּלֶךְ מַה־לָּךְ׃ 1.17. וַתֹּאמֶר לוֹ אֲדֹנִי אַתָּה נִשְׁבַּעְתָּ בַּיהוָה אֱלֹהֶיךָ לַאֲמָתֶךָ כִּי־שְׁלֹמֹה בְנֵךְ יִמְלֹךְ אַחֲרָי וְהוּא יֵשֵׁב עַל־כִּסְאִי׃ 1.18. וְעַתָּה הִנֵּה אֲדֹנִיָּה מָלָךְ וְעַתָּה אֲדֹנִי הַמֶּלֶךְ לֹא יָדָעְתָּ׃ 1.21. וְהָיָה כִּשְׁכַב אֲדֹנִי־הַמֶּלֶךְ עִם־אֲבֹתָיו וְהָיִיתִי אֲנִי וּבְנִי שְׁלֹמֹה חַטָּאִים׃ 1.23. וַיַּגִּידוּ לַמֶּלֶךְ לֵאמֹר הִנֵּה נָתָן הַנָּבִיא וַיָּבֹא לִפְנֵי הַמֶּלֶךְ וַיִּשְׁתַּחוּ לַמֶּלֶךְ עַל־אַפָּיו אָרְצָה׃ 1.24. וַיֹּאמֶר נָתָן אֲדֹנִי הַמֶּלֶךְ אַתָּה אָמַרְתָּ אֲדֹנִיָּהוּ יִמְלֹךְ אַחֲרָי וְהוּא יֵשֵׁב עַל־כִּסְאִי׃ 1.31. וַתִּקֹּד בַּת־שֶׁבַע אַפַּיִם אֶרֶץ וַתִּשְׁתַּחוּ לַמֶּלֶךְ וַתֹּאמֶר יְחִי אֲדֹנִי הַמֶּלֶךְ דָּוִד לְעֹלָם׃ 1.33. וַיֹּאמֶר הַמֶּלֶךְ לָהֶם קְחוּ עִמָּכֶם אֶת־עַבְדֵי אֲדֹנֵיכֶם וְהִרְכַּבְתֶּם אֶת־שְׁלֹמֹה בְנִי עַל־הַפִּרְדָּה אֲשֶׁר־לִי וְהוֹרַדְתֶּם אֹתוֹ אֶל־גִּחוֹן׃ 1.34. וּמָשַׁח אֹתוֹ שָׁם צָדוֹק הַכֹּהֵן וְנָתָן הַנָּבִיא לְמֶלֶךְ עַל־יִשְׂרָאֵל וּתְקַעְתֶּם בַּשּׁוֹפָר וַאֲמַרְתֶּם יְחִי הַמֶּלֶךְ שְׁלֹמֹה׃ 2.1. וַיִּשְׁכַּב דָּוִד עִם־אֲבֹתָיו וַיִּקָּבֵר בְּעִיר דָּוִד׃ 2.1. וַיִּקְרְבוּ יְמֵי־דָוִד לָמוּת וַיְצַו אֶת־שְׁלֹמֹה בְנוֹ לֵאמֹר׃ 2.2. אָנֹכִי הֹלֵךְ בְּדֶרֶךְ כָּל־הָאָרֶץ וְחָזַקְתָּ וְהָיִיתָ לְאִישׁ׃ 2.2. וַתֹּאמֶר שְׁאֵלָה אַחַת קְטַנָּה אָנֹכִי שֹׁאֶלֶת מֵאִתָּךְ אַל־תָּשֶׁב אֶת־פָּנָי וַיֹּאמֶר־לָהּ הַמֶּלֶךְ שַׁאֲלִי אִמִּי כִּי לֹא־אָשִׁיב אֶת־פָּנָיִךְ׃ 2.3. וַיָּבֹא בְנָיָהוּ אֶל־אֹהֶל יְהוָה וַיֹּאמֶר אֵלָיו כֹּה־אָמַר הַמֶּלֶךְ צֵא וַיֹּאמֶר לֹא כִּי פֹה אָמוּת וַיָּשֶׁב בְּנָיָהוּ אֶת־הַמֶּלֶךְ דָּבָר לֵאמֹר כֹּה־דִבֶּר יוֹאָב וְכֹה עָנָנִי׃ 2.3. וְשָׁמַרְתָּ אֶת־מִשְׁמֶרֶת יְהוָה אֱלֹהֶיךָ לָלֶכֶת בִּדְרָכָיו לִשְׁמֹר חֻקֹּתָיו מִצְוֺתָיו וּמִשְׁפָּטָיו וְעֵדְוֺתָיו כַּכָּתוּב בְּתוֹרַת מֹשֶׁה לְמַעַן תַּשְׂכִּיל אֵת כָּל־אֲשֶׁר תַּעֲשֶׂה וְאֵת כָּל־אֲשֶׁר תִּפְנֶה שָׁם׃ 2.4. וַיָּקָם שִׁמְעִי וַיַּחֲבֹשׁ אֶת־חֲמֹרוֹ וַיֵּלֶךְ גַּתָה אֶל־אָכִישׁ לְבַקֵּשׁ אֶת־עֲבָדָיו וַיֵּלֶךְ שִׁמְעִי וַיָּבֵא אֶת־עֲבָדָיו מִגַּת׃ 2.4. לְמַעַן יָקִים יְהוָה אֶת־דְּבָרוֹ אֲשֶׁר דִּבֶּר עָלַי לֵאמֹר אִם־יִשְׁמְרוּ בָנֶיךָ אֶת־דַּרְכָּם לָלֶכֶת לְפָנַי בֶּאֱמֶת בְּכָל־לְבָבָם וּבְכָל־נַפְשָׁם לֵאמֹר לֹא־יִכָּרֵת לְךָ אִישׁ מֵעַל כִּסֵּא יִשְׂרָאֵל׃ 2.11. וְהַיָּמִים אֲשֶׁר מָלַךְ דָּוִד עַל־יִשְׂרָאֵל אַרְבָּעִים שָׁנָה בְּחֶבְרוֹן מָלַךְ שֶׁבַע שָׁנִים וּבִירוּשָׁלִַם מָלַךְ שְׁלֹשִׁים וְשָׁלֹשׁ שָׁנִים׃ 2.12. וּשְׁלֹמֹה יָשַׁב עַל־כִּסֵּא דָּוִד אָבִיו וַתִּכֹּן מַלְכֻתוֹ מְאֹד׃ 2.26. וּלְאֶבְיָתָר הַכֹּהֵן אָמַר הַמֶּלֶךְ עֲנָתֹת לֵךְ עַל־שָׂדֶיךָ כִּי אִישׁ מָוֶת אָתָּה וּבַיּוֹם הַזֶּה לֹא אֲמִיתֶךָ כִּי־נָשָׂאתָ אֶת־אֲרוֹן אֲדֹנָי יְהֹוִה לִפְנֵי דָּוִד אָבִי וְכִי הִתְעַנִּיתָ בְּכֹל אֲשֶׁר־הִתְעַנָּה אָבִי׃ 2.28. וְהַשְּׁמֻעָה בָּאָה עַד־יוֹאָב כִּי יוֹאָב נָטָה אַחֲרֵי אֲדֹנִיָּה וְאַחֲרֵי אַבְשָׁלוֹם לֹא נָטָה וַיָּנָס יוֹאָב אֶל־אֹהֶל יְהוָה וַיַּחֲזֵק בְּקַרְנוֹת הַמִּזְבֵּחַ׃ 2.45. וְהַמֶּלֶךְ שְׁלֹמֹה בָּרוּךְ וְכִסֵּא דָוִד יִהְיֶה נָכוֹן לִפְנֵי יְהוָה עַד־עוֹלָם׃ 3.4. וַיֵּלֶךְ הַמֶּלֶךְ גִּבְעֹנָה לִזְבֹּחַ שָׁם כִּי הִיא הַבָּמָה הַגְּדוֹלָה אֶלֶף עֹלוֹת יַעֲלֶה שְׁלֹמֹה עַל הַמִּזְבֵּחַ הַהוּא׃ 3.5. בְּגִבְעוֹן נִרְאָה יְהֹוָה אֶל־שְׁלֹמֹה בַּחֲלוֹם הַלָּיְלָה וַיֹּאמֶר אֱלֹהִים שְׁאַל מָה אֶתֶּן־לָךְ׃ 3.6. וַיֹּאמֶר שְׁלֹמֹה אַתָּה עָשִׂיתָ עִם־עַבְדְּךָ דָוִד אָבִי חֶסֶד גָּדוֹל כַּאֲשֶׁר הָלַךְ לְפָנֶיךָ בֶּאֱמֶת וּבִצְדָקָה וּבְיִשְׁרַת לֵבָב עִמָּךְ וַתִּשְׁמָר־לוֹ אֶת־הַחֶסֶד הַגָּדוֹל הַזֶּה וַתִּתֶּן־לוֹ בֵן יֹשֵׁב עַל־כִּסְאוֹ כַּיּוֹם הַזֶּה׃ 3.7. וְעַתָּה יְהוָה אֱלֹהָי אַתָּה הִמְלַכְתָּ אֶת־עַבְדְּךָ תַּחַת דָּוִד אָבִי וְאָנֹכִי נַעַר קָטֹן לֹא אֵדַע צֵאת וָבֹא׃ 3.8. וְעַבְדְּךָ בְּתוֹךְ עַמְּךָ אֲשֶׁר בָּחָרְתָּ עַם־רָב אֲשֶׁר לֹא־יִמָּנֶה וְלֹא יִסָּפֵר מֵרֹב׃ 3.9. וְנָתַתָּ לְעַבְדְּךָ לֵב שֹׁמֵעַ לִשְׁפֹּט אֶת־עַמְּךָ לְהָבִין בֵּין־טוֹב לְרָע כִּי מִי יוּכַל לִשְׁפֹּט אֶת־עַמְּךָ הַכָּבֵד הַזֶּה׃ 3.11. וַיֹּאמֶר אֱלֹהִים אֵלָיו יַעַן אֲשֶׁר שָׁאַלְתָּ אֶת־הַדָּבָר הַזֶּה וְלֹא־שָׁאַלְתָּ לְּךָ יָמִים רַבִּים וְלֹא־שָׁאַלְתָּ לְּךָ עֹשֶׁר וְלֹא שָׁאַלְתָּ נֶפֶשׁ אֹיְבֶיךָ וְשָׁאַלְתָּ לְּךָ הָבִין לִשְׁמֹעַ מִשְׁפָּט׃ 3.12. הִנֵּה עָשִׂיתִי כִּדְבָרֶיךָ הִנֵּה נָתַתִּי לְךָ לֵב חָכָם וְנָבוֹן אֲשֶׁר כָּמוֹךָ לֹא־הָיָה לְפָנֶיךָ וְאַחֲרֶיךָ לֹא־יָקוּם כָּמוֹךָ׃ 3.13. וְגַם אֲשֶׁר לֹא־שָׁאַלְתָּ נָתַתִּי לָךְ גַּם־עֹשֶׁר גַּם־כָּבוֹד אֲשֶׁר לֹא־הָיָה כָמוֹךָ אִישׁ בַּמְּלָכִים כָּל־יָמֶיךָ׃ 4.3. אֱלִיחֹרֶף וַאֲחִיָּה בְּנֵי שִׁישָׁא סֹפְרִים יְהוֹשָׁפָט בֶּן־אֲחִילוּד הַמַּזְכִּיר׃ 4.17. יְהוֹשָׁפָט בֶּן־פָּרוּחַ בְּיִשָׂשכָר׃ 5.13. וַיְדַבֵּר עַל־הָעֵצִים מִן־הָאֶרֶז אֲשֶׁר בַּלְּבָנוֹן וְעַד הָאֵזוֹב אֲשֶׁר יֹצֵא בַּקִּיר וַיְדַבֵּר עַל־הַבְּהֵמָה וְעַל־הָעוֹף וְעַל־הָרֶמֶשׂ וְעַל־הַדָּגִים׃ 7.48. וַיַּעַשׂ שְׁלֹמֹה אֵת כָּל־הַכֵּלִים אֲשֶׁר בֵּית יְהוָה אֵת מִזְבַּח הַזָּהָב וְאֶת־הַשֻּׁלְחָן אֲשֶׁר עָלָיו לֶחֶם הַפָּנִים זָהָב׃ 8.1. וַיְהִי בְּצֵאת הַכֹּהֲנִים מִן־הַקֹּדֶשׁ וְהֶעָנָן מָלֵא אֶת־בֵּית יְהוָה׃ 8.1. אָז יַקְהֵל שְׁלֹמֹה אֶת־זִקְנֵי יִשְׂרָאֵל אֶת־כָּל־רָאשֵׁי הַמַּטּוֹת נְשִׂיאֵי הָאָבוֹת לִבְנֵי יִשְׂרָאֵל אֶל־הַמֶּלֶךְ שְׁלֹמֹה יְרוּשָׁלִָם לְהַעֲלוֹת אֶת־אֲרוֹן בְּרִית־יְהוָה מֵעִיר דָּוִד הִיא צִיּוֹן׃ 8.2. וַיָּקֶם יְהוָה אֶת־דְּבָרוֹ אֲשֶׁר דִּבֵּר וָאָקֻם תַּחַת דָּוִד אָבִי וָאֵשֵׁב עַל־כִּסֵּא יִשְׂרָאֵל כַּאֲשֶׁר דִּבֶּר יְהוָה וָאֶבְנֶה הַבַּיִת לְשֵׁם יְהוָה אֱלֹהֵי יִשְׂרָאֵל׃ 8.2. וַיִּקָּהֲלוּ אֶל־הַמֶּלֶךְ שְׁלֹמֹה כָּל־אִישׁ יִשְׂרָאֵל בְּיֶרַח הָאֵתָנִים בֶּחָג הוּא הַחֹדֶשׁ הַשְּׁבִיעִי׃ 8.3. וַיָּבֹאוּ כֹּל זִקְנֵי יִשְׂרָאֵל וַיִּשְׂאוּ הַכֹּהֲנִים אֶת־הָאָרוֹן׃ 8.3. וְשָׁמַעְתָּ אֶל־תְּחִנַּת עַבְדְּךָ וְעַמְּךָ יִשְׂרָאֵל אֲשֶׁר יִתְפַּלְלוּ אֶל־הַמָּקוֹם הַזֶּה וְאַתָּה תִּשְׁמַע אֶל־מְקוֹם שִׁבְתְּךָ אֶל־הַשָּׁמַיִם וְשָׁמַעְתָּ וְסָלָחְתָּ׃ 8.4. לְמַעַן יִרָאוּךָ כָּל־הַיָּמִים אֲשֶׁר־הֵם חַיִּים עַל־פְּנֵי הָאֲדָמָה אֲשֶׁר נָתַתָּה לַאֲבֹתֵינוּ׃ 8.4. וַיַּעֲלוּ אֶת־אֲרוֹן יְהוָה וְאֶת־אֹהֶל מוֹעֵד וְאֶת־כָּל־כְּלֵי הַקֹּדֶשׁ אֲשֶׁר בָּאֹהֶל וַיַּעֲלוּ אֹתָם הַכֹּהֲנִים וְהַלְוִיִּם׃ 8.5. וְסָלַחְתָּ לְעַמְּךָ אֲשֶׁר חָטְאוּ־לָךְ וּלְכָל־פִּשְׁעֵיהֶם אֲשֶׁר פָּשְׁעוּ־בָךְ וּנְתַתָּם לְרַחֲמִים לִפְנֵי שֹׁבֵיהֶם וְרִחֲמוּם׃ 8.5. וְהַמֶּלֶךְ שְׁלֹמֹה וְכָל־עֲדַת יִשְׂרָאֵל הַנּוֹעָדִים עָלָיו אִתּוֹ לִפְנֵי הָאָרוֹן מְזַבְּחִים צֹאן וּבָקָר אֲשֶׁר לֹא־יִסָּפְרוּ וְלֹא יִמָּנוּ מֵרֹב׃ 8.6. וַיָּבִאוּ הַכֹּהֲנִים אֶת־אֲרוֹן בְּרִית־יְהוָה אֶל־מְקוֹמוֹ אֶל־דְּבִיר הַבַּיִת אֶל־קֹדֶשׁ הַקֳּדָשִׁים אֶל־תַּחַת כַּנְפֵי הַכְּרוּבִים׃ 8.6. לְמַעַן דַּעַת כָּל־עַמֵּי הָאָרֶץ כִּי יְהוָה הוּא הָאֱלֹהִים אֵין עוֹד׃ 8.7. כִּי הַכְּרוּבִים פֹּרְשִׂים כְּנָפַיִם אֶל־מְקוֹם הָאָרוֹן וַיָּסֹכּוּ הַכְּרֻבִים עַל־הָאָרוֹן וְעַל־בַּדָּיו מִלְמָעְלָה׃ 8.8. וַיַּאֲרִכוּ הַבַּדִּים וַיֵּרָאוּ רָאשֵׁי הַבַּדִּים מִן־הַקֹּדֶשׁ עַל־פְּנֵי הַדְּבִיר וְלֹא יֵרָאוּ הַחוּצָה וַיִּהְיוּ שָׁם עַד הַיּוֹם הַזֶּה׃ 8.9. אֵין בָּאָרוֹן רַק שְׁנֵי לֻחוֹת הָאֲבָנִים אֲשֶׁר הִנִּחַ שָׁם מֹשֶׁה בְּחֹרֵב אֲשֶׁר כָּרַת יְהוָה עִם־בְּנֵי יִשְׂרָאֵל בְּצֵאתָם מֵאֶרֶץ מִצְרָיִם׃ 8.11. וְלֹא־יָכְלוּ הַכֹּהֲנִים לַעֲמֹד לְשָׁרֵת מִפְּנֵי הֶעָנָן כִּי־מָלֵא כְבוֹד־יְהוָה אֶת־בֵּית יְהוָה׃ 8.12. אָז אָמַר שְׁלֹמֹה יְהוָה אָמַר לִשְׁכֹּן בָּעֲרָפֶל׃ 8.13. בָּנֹה בָנִיתִי בֵּית זְבֻל לָךְ מָכוֹן לְשִׁבְתְּךָ עוֹלָמִים׃ 8.22. וַיַּעֲמֹד שְׁלֹמֹה לִפְנֵי מִזְבַּח יְהוָה נֶגֶד כָּל־קְהַל יִשְׂרָאֵל וַיִּפְרֹשׂ כַּפָּיו הַשָּׁמָיִם׃ 8.23. וַיֹּאמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל אֵין־כָּמוֹךָ אֱלֹהִים בַּשָּׁמַיִם מִמַּעַל וְעַל־הָאָרֶץ מִתָּחַת שֹׁמֵר הַבְּרִית וְהַחֶסֶד לַעֲבָדֶיךָ הַהֹלְכִים לְפָנֶיךָ בְּכָל־לִבָּם׃ 8.27. כִּי הַאֻמְנָם יֵשֵׁב אֱלֹהִים עַל־הָאָרֶץ הִנֵּה הַשָּׁמַיִם וּשְׁמֵי הַשָּׁמַיִם לֹא יְכַלְכְּלוּךָ אַף כִּי־הַבַּיִת הַזֶּה אֲשֶׁר בָּנִיתִי׃ 8.28. וּפָנִיתָ אֶל־תְּפִלַּת עַבְדְּךָ וְאֶל־תְּחִנָּתוֹ יְהוָה אֱלֹהָי לִשְׁמֹעַ אֶל־הָרִנָּה וְאֶל־הַתְּפִלָּה אֲשֶׁר עַבְדְּךָ מִתְפַּלֵּל לְפָנֶיךָ הַיּוֹם׃ 8.29. לִהְיוֹת עֵינֶךָ פְתֻחוֹת אֶל־הַבַּיִת הַזֶּה לַיְלָה וָיוֹם אֶל־הַמָּקוֹם אֲשֶׁר אָמַרְתָּ יִהְיֶה שְׁמִי שָׁם לִשְׁמֹעַ אֶל־הַתְּפִלָּה אֲשֶׁר יִתְפַּלֵּל עַבְדְּךָ אֶל־הַמָּקוֹם הַזֶּה׃ 8.38. כָּל־תְּפִלָּה כָל־תְּחִנָּה אֲשֶׁר תִהְיֶה לְכָל־הָאָדָם לְכֹל עַמְּךָ יִשְׂרָאֵל אֲשֶׁר יֵדְעוּן אִישׁ נֶגַע לְבָבוֹ וּפָרַשׂ כַּפָּיו אֶל־הַבַּיִת הַזֶּה׃ 8.41. וְגַם אֶל־הַנָּכְרִי אֲשֶׁר לֹא־מֵעַמְּךָ יִשְׂרָאֵל הוּא וּבָא מֵאֶרֶץ רְחוֹקָה לְמַעַן שְׁמֶךָ׃ 8.42. כִּי יִשְׁמְעוּן אֶת־שִׁמְךָ הַגָּדוֹל וְאֶת־יָדְךָ הַחֲזָקָה וּזְרֹעֲךָ הַנְּטוּיָה וּבָא וְהִתְפַּלֵּל אֶל־הַבַּיִת הַזֶּה׃ 8.43. אַתָּה תִּשְׁמַע הַשָּׁמַיִם מְכוֹן שִׁבְתֶּךָ וְעָשִׂיתָ כְּכֹל אֲשֶׁר־יִקְרָא אֵלֶיךָ הַנָּכְרִי לְמַעַן יֵדְעוּן כָּל־עַמֵּי הָאָרֶץ אֶת־שְׁמֶךָ לְיִרְאָה אֹתְךָ כְּעַמְּךָ יִשְׂרָאֵל וְלָדַעַת כִּי־שִׁמְךָ נִקְרָא עַל־הַבַּיִת הַזֶּה אֲשֶׁר בָּנִיתִי׃ 8.54. וַיְהִי כְּכַלּוֹת שְׁלֹמֹה לְהִתְפַּלֵּל אֶל־יְהוָה אֵת כָּל־הַתְּפִלָּה וְהַתְּחִנָּה הַזֹּאת קָם מִלִּפְנֵי מִזְבַּח יְהוָה מִכְּרֹעַ עַל־בִּרְכָּיו וְכַפָּיו פְּרֻשׂוֹת הַשָּׁמָיִם׃ 8.56. בָּרוּךְ יְהוָה אֲשֶׁר נָתַן מְנוּחָה לְעַמּוֹ יִשְׂרָאֵל כְּכֹל אֲשֶׁר דִּבֵּר לֹא־נָפַל דָּבָר אֶחָד מִכֹּל דְּבָרוֹ הַטּוֹב אֲשֶׁר דִּבֶּר בְּיַד מֹשֶׁה עַבְדּוֹ׃ 8.57. יְהִי יְהוָה אֱלֹהֵינוּ עִמָּנוּ כַּאֲשֶׁר הָיָה עִם־אֲבֹתֵינוּ אַל־יַעַזְבֵנוּ וְאַל־יִטְּשֵׁנוּ׃ 8.58. לְהַטּוֹת לְבָבֵנוּ אֵלָיו לָלֶכֶת בְּכָל־דְּרָכָיו וְלִשְׁמֹר מִצְוֺתָיו וְחֻקָּיו וּמִשְׁפָּטָיו אֲשֶׁר צִוָּה אֶת־אֲבֹתֵינוּ׃ 8.59. וְיִהְיוּ דְבָרַי אֵלֶּה אֲשֶׁר הִתְחַנַּנְתִּי לִפְנֵי יְהוָה קְרֹבִים אֶל־יְהוָה אֱלֹהֵינוּ יוֹמָם וָלָיְלָה לַעֲשׂוֹת מִשְׁפַּט עַבְדּוֹ וּמִשְׁפַּט עַמּוֹ יִשְׂרָאֵל דְּבַר־יוֹם בְּיוֹמוֹ׃ 8.61. וְהָיָה לְבַבְכֶם שָׁלֵם עִם יְהוָה אֱלֹהֵינוּ לָלֶכֶת בְּחֻקָּיו וְלִשְׁמֹר מִצְוֺתָיו כַּיּוֹם הַזֶּה׃ 8.62. וְהַמֶּלֶךְ וְכָל־יִשְׂרָאֵל עִמּוֹ זֹבְחִים זֶבַח לִפְנֵי יְהוָה׃ 8.63. וַיִּזְבַּח שְׁלֹמֹה אֵת זֶבַח הַשְּׁלָמִים אֲשֶׁר זָבַח לַיהוָה בָּקָר עֶשְׂרִים וּשְׁנַיִם אֶלֶף וְצֹאן מֵאָה וְעֶשְׂרִים אָלֶף וַיַּחְנְכוּ אֶת־בֵּית יְהוָה הַמֶּלֶךְ וְכָל־בְּנֵי יִשְׂרָאֵל׃ 8.64. בַּיּוֹם הַהוּא קִדַּשׁ הַמֶּלֶךְ אֶת־תּוֹךְ הֶחָצֵר אֲשֶׁר לִפְנֵי בֵית־יְהוָה כִּי־עָשָׂה שָׁם אֶת־הָעֹלָה וְאֶת־הַמִּנְחָה וְאֵת חֶלְבֵי הַשְּׁלָמִים כִּי־מִזְבַּח הַנְּחֹשֶׁת אֲשֶׁר לִפְנֵי יְהוָה קָטֹן מֵהָכִיל אֶת־הָעֹלָה וְאֶת־הַמִּנְחָה וְאֵת חֶלְבֵי הַשְּׁלָמִים׃ 8.65. וַיַּעַשׂ שְׁלֹמֹה בָעֵת־הַהִיא אֶת־הֶחָג וְכָל־יִשְׂרָאֵל עִמּוֹ קָהָל גָּדוֹל מִלְּבוֹא חֲמָת עַד־נַחַל מִצְרַיִם לִפְנֵי יְהוָה אֱלֹהֵינוּ שִׁבְעַת יָמִים וְשִׁבְעַת יָמִים אַרְבָּעָה עָשָׂר יוֹם׃ 8.66. בַּיּוֹם הַשְּׁמִינִי שִׁלַּח אֶת־הָעָם וַיְבָרֲכוּ אֶת־הַמֶּלֶךְ וַיֵּלְכוּ לְאָהֳלֵיהֶם שְׂמֵחִים וְטוֹבֵי לֵב עַל כָּל־הַטּוֹבָה אֲשֶׁר עָשָׂה יְהוָה לְדָוִד עַבְדּוֹ וּלְיִשְׂרָאֵל עַמּוֹ׃ 10.1. וַתִּתֵּן לַמֶּלֶךְ מֵאָה וְעֶשְׂרִים כִּכַּר זָהָב וּבְשָׂמִים הַרְבֵּה מְאֹד וְאֶבֶן יְקָרָה לֹא־בָא כַבֹּשֶׂם הַהוּא עוֹד לָרֹב אֲשֶׁר־נָתְנָה מַלְכַּת־שְׁבָא לַמֶּלֶךְ שְׁלֹמֹה׃ 10.1. וּמַלְכַּת־שְׁבָא שֹׁמַעַת אֶת־שֵׁמַע שְׁלֹמֹה לְשֵׁם יְהוָה וַתָּבֹא לְנַסֹּתוֹ בְּחִידוֹת׃ 10.4. וַתֵּרֶא מַלְכַּת־שְׁבָא אֵת כָּל־חָכְמַת שְׁלֹמֹה וְהַבַּיִת אֲשֶׁר בָּנָה׃ 10.5. וּמַאֲכַל שֻׁלְחָנוֹ וּמוֹשַׁב עֲבָדָיו וּמַעֲמַד משרתו [מְשָׁרְתָיו] וּמַלְבֻּשֵׁיהֶם וּמַשְׁקָיו וְעֹלָתוֹ אֲשֶׁר יַעֲלֶה בֵּית יְהוָה וְלֹא־הָיָה בָהּ עוֹד רוּחַ׃ 10.6. וַתֹּאמֶר אֶל־הַמֶּלֶךְ אֱמֶת הָיָה הַדָּבָר אֲשֶׁר שָׁמַעְתִּי בְּאַרְצִי עַל־דְּבָרֶיךָ וְעַל־חָכְמָתֶךָ׃ 10.7. וְלֹא־הֶאֱמַנְתִּי לַדְּבָרִים עַד אֲשֶׁר־בָּאתִי וַתִּרְאֶינָה עֵינַי וְהִנֵּה לֹא־הֻגַּד־לִי הַחֵצִי הוֹסַפְתָּ חָכְמָה וָטוֹב אֶל־הַשְּׁמוּעָה אֲשֶׁר שָׁמָעְתִּי׃ 10.9. יְהִי יְהוָה אֱלֹהֶיךָ בָּרוּךְ אֲשֶׁר חָפֵץ בְּךָ לְתִתְּךָ עַל־כִּסֵּא יִשְׂרָאֵל בְּאַהֲבַת יְהוָה אֶת־יִשְׂרָאֵל לְעֹלָם וַיְשִׂימְךָ לְמֶלֶךְ לַעֲשׂוֹת מִשְׁפָּט וּצְדָקָה׃ 11.1. וְהַמֶּלֶךְ שְׁלֹמֹה אָהַב נָשִׁים נָכְרִיּוֹת רַבּוֹת וְאֶת־בַּת־פַּרְעֹה מוֹאֲבִיּוֹת עַמֳּנִיּוֹת אֲדֹמִיֹּת צֵדְנִיֹּת חִתִּיֹּת׃ 11.1. וְצִוָּה אֵלָיו עַל־הַדָּבָר הַזֶּה לְבִלְתִּי־לֶכֶת אַחֲרֵי אֱלֹהִים אֲחֵרִים וְלֹא שָׁמַר אֵת אֲשֶׁר־צִוָּה יְהוָה׃ 11.2. וַתֵּלֶד לוֹ אֲחוֹת תַּחְפְּנֵיס אֵת גְּנֻבַת בְּנוֹ וַתִּגְמְלֵהוּ תַחְפְּנֵס בְּתוֹךְ בֵּית פַּרְעֹה וַיְהִי גְנֻבַת בֵּית פַּרְעֹה בְּתוֹךְ בְּנֵי פַרְעֹה׃ 11.2. מִן־הַגּוֹיִם אֲשֶׁר אָמַר־יְהוָה אֶל־בְּנֵי יִשְׂרָאֵל לֹא־תָבֹאוּ בָהֶם וְהֵם לֹא־יָבֹאוּ בָכֶם אָכֵן יַטּוּ אֶת־לְבַבְכֶם אַחֲרֵי אֱלֹהֵיהֶם בָּהֶם דָּבַק שְׁלֹמֹה לְאַהֲבָה׃ 11.4. וַיְהִי לְעֵת זִקְנַת שְׁלֹמֹה נָשָׁיו הִטּוּ אֶת־לְבָבוֹ אַחֲרֵי אֱלֹהִים אֲחֵרִים וְלֹא־הָיָה לְבָבוֹ שָׁלֵם עִם־יְהוָה אֱלֹהָיו כִּלְבַב דָּוִיד אָבִיו׃ 11.4. וַיְבַקֵּשׁ שְׁלֹמֹה לְהָמִית אֶת־יָרָבְעָם וַיָּקָם יָרָבְעָם וַיִּבְרַח מִצְרַיִם אֶל־שִׁישַׁק מֶלֶךְ־מִצְרַיִם וַיְהִי בְמִצְרַיִם עַד־מוֹת שְׁלֹמֹה׃ 11.5. וַיֵּלֶךְ שְׁלֹמֹה אַחֲרֵי עַשְׁתֹּרֶת אֱלֹהֵי צִדֹנִים וְאַחֲרֵי מִלְכֹּם שִׁקֻּץ עַמֹּנִים׃ 11.6. וַיַּעַשׂ שְׁלֹמֹה הָרַע בְּעֵינֵי יְהוָה וְלֹא מִלֵּא אַחֲרֵי יְהוָה כְּדָוִד אָבִיו׃ 11.7. אָז יִבְנֶה שְׁלֹמֹה בָּמָה לִכְמוֹשׁ שִׁקֻּץ מוֹאָב בָּהָר אֲשֶׁר עַל־פְּנֵי יְרוּשָׁלִָם וּלְמֹלֶךְ שִׁקֻּץ בְּנֵי עַמּוֹן׃ 11.8. וְכֵן עָשָׂה לְכָל־נָשָׁיו הַנָּכְרִיּוֹת מַקְטִירוֹת וּמְזַבְּחוֹת לֵאלֹהֵיהֶן׃ 11.9. וַיִּתְאַנַּף יְהוָה בִּשְׁלֹמֹה כִּי־נָטָה לְבָבוֹ מֵעִם יְהוָה אֱלֹהֵי יִשְׂרָאֵל הַנִּרְאָה אֵלָיו פַּעֲמָיִם׃ 11.11. וַיֹּאמֶר יְהוָה לִשְׁלֹמֹה יַעַן אֲשֶׁר הָיְתָה־זֹּאת עִמָּךְ וְלֹא שָׁמַרְתָּ בְּרִיתִי וְחֻקֹּתַי אֲשֶׁר צִוִּיתִי עָלֶיךָ קָרֹעַ אֶקְרַע אֶת־הַמַּמְלָכָה מֵעָלֶיךָ וּנְתַתִּיהָ לְעַבְדֶּךָ׃ 11.12. אַךְ־בְּיָמֶיךָ לֹא אֶעֱשֶׂנָּה לְמַעַן דָּוִד אָבִיךָ מִיַּד בִּנְךָ אֶקְרָעֶנָּה׃ 11.13. רַק אֶת־כָּל־הַמַּמְלָכָה לֹא אֶקְרָע שֵׁבֶט אֶחָד אֶתֵּן לִבְנֶךָ לְמַעַן דָּוִד עַבְדִּי וּלְמַעַן יְרוּשָׁלִַם אֲשֶׁר בָּחָרְתִּי׃ 17.9. קוּם לֵךְ צָרְפַתָה אֲשֶׁר לְצִידוֹן וְיָשַׁבְתָּ שָׁם הִנֵּה צִוִּיתִי שָׁם אִשָּׁה אַלְמָנָה לְכַלְכְּלֶךָ׃ 17.11. וַתֵּלֶךְ לָקַחַת וַיִּקְרָא אֵלֶיהָ וַיֹּאמַר לִקְחִי־נָא לִי פַּת־לֶחֶם בְּיָדֵךְ׃ 17.12. וַתֹּאמֶר חַי־יְהוָה אֱלֹהֶיךָ אִם־יֶשׁ־לִי מָעוֹג כִּי אִם־מְלֹא כַף־קֶמַח בַּכַּד וּמְעַט־שֶׁמֶן בַּצַּפָּחַת וְהִנְנִי מְקֹשֶׁשֶׁת שְׁנַיִם עֵצִים וּבָאתִי וַעֲשִׂיתִיהוּ לִי וְלִבְנִי וַאֲכַלְנֻהוּ וָמָתְנוּ׃ 17.13. וַיֹּאמֶר אֵלֶיהָ אֵלִיָּהוּ אַל־תִּירְאִי בֹּאִי עֲשִׂי כִדְבָרֵךְ אַךְ עֲשִׂי־לִי מִשָּׁם עֻגָה קְטַנָּה בָרִאשֹׁנָה וְהוֹצֵאתְ לִי וְלָךְ וְלִבְנֵךְ תַּעֲשִׂי בָּאַחֲרֹנָה׃ 17.14. כִּי כֹה אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל כַּד הַקֶּמַח לֹא תִכְלָה וְצַפַּחַת הַשֶּׁמֶן לֹא תֶחְסָר עַד יוֹם תתן־[תֵּת־] יְהוָה גֶּשֶׁם עַל־פְּנֵי הָאֲדָמָה׃ 17.15. וַתֵּלֶךְ וַתַּעֲשֶׂה כִּדְבַר אֵלִיָּהוּ וַתֹּאכַל הוא־והיא [הִיא־] [וָהוּא] וּבֵיתָהּ יָמִים׃ 17.16. כַּד הַקֶּמַח לֹא כָלָתָה וְצַפַּחַת הַשֶּׁמֶן לֹא חָסֵר כִּדְבַר יְהוָה אֲשֶׁר דִּבֶּר בְּיַד אֵלִיָּהוּ׃ 17.17. וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה חָלָה בֶּן־הָאִשָּׁה בַּעֲלַת הַבָּיִת וַיְהִי חָלְיוֹ חָזָק מְאֹד עַד אֲשֶׁר לֹא־נוֹתְרָה־בּוֹ נְשָׁמָה׃ 17.18. וַתֹּאמֶר אֶל־אֵלִיָּהוּ מַה־לִּי וָלָךְ אִישׁ הָאֱלֹהִים בָּאתָ אֵלַי לְהַזְכִּיר אֶת־עֲוֺנִי וּלְהָמִית אֶת־בְּנִי׃ 17.19. וַיֹּאמֶר אֵלֶיהָ תְּנִי־לִי אֶת־בְּנֵךְ וַיִּקָּחֵהוּ מֵחֵיקָהּ וַיַּעֲלֵהוּ אֶל־הָעֲלִיָּה אֲשֶׁר־הוּא יֹשֵׁב שָׁם וַיַּשְׁכִּבֵהוּ עַל־מִטָּתוֹ׃ 17.21. וַיִּתְמֹדֵד עַל־הַיֶּלֶד שָׁלֹשׁ פְּעָמִים וַיִּקְרָא אֶל־יְהוָה וַיֹּאמַר יְהוָה אֱלֹהָי תָּשָׁב נָא נֶפֶשׁ־הַיֶּלֶד הַזֶּה עַל־קִרְבּוֹ׃ 17.22. וַיִּשְׁמַע יְהוָה בְּקוֹל אֵלִיָּהוּ וַתָּשָׁב נֶפֶשׁ־הַיֶּלֶד עַל־קִרְבּוֹ וַיֶּחִי׃ 17.23. וַיִּקַּח אֵלִיָּהוּ אֶת־הַיֶּלֶד וַיֹּרִדֵהוּ מִן־הָעֲלִיָּה הַבַּיְתָה וַיִּתְּנֵהוּ לְאִמּוֹ וַיֹּאמֶר אֵלִיָּהוּ רְאִי חַי בְּנֵךְ׃ 17.24. וַתֹּאמֶר הָאִשָּׁה אֶל־אֵלִיָּהוּ עַתָּה זֶה יָדַעְתִּי כִּי אִישׁ אֱלֹהִים אָתָּה וּדְבַר־יְהוָה בְּפִיךָ אֱמֶת׃ 18.19. וְעַתָּה שְׁלַח קְבֹץ אֵלַי אֶת־כָּל־יִשְׂרָאֵל אֶל־הַר הַכַּרְמֶל וְאֶת־נְבִיאֵי הַבַּעַל אַרְבַּע מֵאוֹת וַחֲמִשִּׁים וּנְבִיאֵי הָאֲשֵׁרָה אַרְבַּע מֵאוֹת אֹכְלֵי שֻׁלְחַן אִיזָבֶל׃ 18.31. וַיִּקַּח אֵלִיָּהוּ שְׁתֵּים עֶשְׂרֵה אֲבָנִים כְּמִסְפַּר שִׁבְטֵי בְנֵי־יַעֲקֹב אֲשֶׁר הָיָה דְבַר־יְהוָה אֵלָיו לֵאמֹר יִשְׂרָאֵל יִהְיֶה שְׁמֶךָ׃ 18.32. וַיִּבְנֶה אֶת־הָאֲבָנִים מִזְבֵּחַ בְּשֵׁם יְהוָה וַיַּעַשׂ תְּעָלָה כְּבֵית סָאתַיִם זֶרַע סָבִיב לַמִּזְבֵּחַ׃ 18.33. וַיַּעֲרֹךְ אֶת־הָעֵצִים וַיְנַתַּח אֶת־הַפָּר וַיָּשֶׂם עַל־הָעֵצִים׃ 18.36. וַיְהִי בַּעֲלוֹת הַמִּנְחָה וַיִּגַּשׁ אֵלִיָּהוּ הַנָּבִיא וַיֹּאמַר יְהוָה אֱלֹהֵי אַבְרָהָם יִצְחָק וְיִשְׂרָאֵל הַיּוֹם יִוָּדַע כִּי־אַתָּה אֱלֹהִים בְּיִשְׂרָאֵל וַאֲנִי עַבְדֶּךָ ובדבריך [וּבִדְבָרְךָ] עָשִׂיתִי אֵת כָּל־הַדְּבָרִים הָאֵלֶּה׃ 19.5. וַיִּשְׁכַּב וַיִּישַׁן תַּחַת רֹתֶם אֶחָד וְהִנֵּה־זֶה מַלְאָךְ נֹגֵעַ בּוֹ וַיֹּאמֶר לוֹ קוּם אֱכוֹל׃

1.1. Now King David was old and stricken in years; and they covered him with clothes, but he could get no heat. 1.11. Then Nathan spoke unto Bath-sheba the mother of Solomon, saying: ‘Hast thou not heard that Adonijah the son of Haggith doth reign, and David our lord knoweth it not? 1.14. Behold, while thou yet talkest there with the king, I also will come in after thee, and confirm thy words.’ 1.15. And Bath-sheba went in unto the king into the chamber.—Now the king was very old; and Abishag the Shunammite ministered unto the king.— 1.16. And Bath-sheba bowed, and prostrated herself unto the king. And the king said: ‘What wouldest thou?’ 1.17. And she said unto him: ‘My lord, thou didst swear by the LORD thy God unto thy handmaid: Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne. 1.18. And now, behold, Adonijah reigneth; and thou, my lord the king, knowest it not. 1.20. And thou, my lord the king, the eyes of all Israel are upon thee, that thou shouldest tell them who shall sit on the throne of my lord the king after him. 1.21. Otherwise it will come to pass, when my lord the king shall sleep with his fathers, that I and my son Solomon shall be counted offenders.’ 1.23. And they told the king, saying: ‘Behold Nathan the prophet.’ And when he was come in before the king, he bowed down before the king with his face to the ground. 1.24. And Nathan said: ‘My lord, O king, hast thou said: Adonijah shall reign after me, and he shall sit upon my throne? 1.30. verily as I swore unto thee by the LORD, the God of Israel, saying: Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne in my stead; verily so will I do this day.’ 1.31. Then Bath-sheba bowed with her face to the earth, and prostrated herself to the king, and said: ‘Let my lord king David live for ever.’ 1.33. And the king said unto them: ‘Take with you the servants of your lord, and cause Solomon my son to ride upon mine own mule, and bring him down to Gihon. 1.34. And let Zadok the priest and Nathan the prophet anoint him there king over Israel; and blow ye with the horn, and say: Long live king Solomon. 2.1. Now the days of David drew nigh that he should die; and he charged Solomon his son, saying: 2.2. ’I go the way of all the earth; be thou strong therefore, and show thyself a man; 2.3. and keep the charge of the LORD thy God, to walk in His ways, to keep His statutes, and His commandments, and His ordices, and His testimonies, according to that which is written in the law of Moses, that thou mayest prosper in all that thou doest, and whithersoever thou turnest thyself; 2.4. that the LORD may establish His word which He spoke concerning me, saying: If thy children take heed to their way, to walk before Me in truth with all their heart and with all their soul, there shall not fail thee, said He, a man on the throne of Israel. 2.10. And David slept with his fathers, and was buried in the city of David. 2.11. And the days that David reigned over Israel were forty years: seven years reigned he in Hebron, and thirty and three years reigned he in Jerusalem. 2.12. And Solomon sat upon the throne of David his father; and his kingdom was established firmly. 2.26. And unto Abiathar the priest said the king: ‘Get thee to Anathoth, unto thine own fields; for thou art deserving of death; but I will not at this time put thee to death, because thou didst bear the ark of the Lord GOD before David my father, and because thou wast afflicted in all wherein my father was afflicted.’ 2.28. And the tidings came to Joab; for Joab had turned after Adonijah, though he turned not after Absalom. And Joab fled unto the Tent of the LORD, and caught hold on the horns of the altar. 2.45. But king Solomon shall be blessed, and the throne of David shall be established before the LORD for ever.’ 3.4. And the king went to Gibeon to sacrifice there; for that was the great high place; a thousand burnt-offerings did Solomon offer upon that altar. 3.5. In Gibeon the LORD appeared to Solomon in a dream by night; and God said: ‘Ask what I shall give thee.’ 3.6. And Solomon said: ‘Thou hast shown unto Thy servant David my father great kindness, according as he walked before Thee in truth, and in righteousness, and in uprightness of heart with Thee; and Thou hast kept for him this great kindness, that Thou hast given him a son to sit on his throne, as it is this day. 3.7. And now, O LORD my God, Thou hast made Thy servant king instead of David my father; and I am but a little child; I know not how to go out or come in. 3.8. And Thy servant is in the midst of Thy people which Thou hast chosen, a great people, that cannot be numbered nor counted for multitude. 3.9. Give Thy servant therefore an understanding heart to judge Thy people, that I may discern between good and evil; for who is able to judge this Thy great people?’ 3.10. And the speech pleased the LORD, that Solomon had asked this thing. 3.11. And God said unto him: ‘Because thou hast asked this thing, and hast not asked for thyself long life; neither hast asked riches for thyself, nor hast asked the life of thine enemies; but hast asked for thyself understanding to discern justice; 3.12. behold, I have done according to thy word: lo, I have given thee a wise and an understanding heart; so that there hath been none like thee before thee, neither after thee shall any arise like unto thee. 3.13. And I have also given thee that which thou hast not asked, both riches and honour—so that there hath not been any among the kings like unto thee—all thy days. 4.3. Elihoreph and Ahijah, the sons of Shisha, scribes; Jehoshaphat the son of Ahilud, the recorder; 4.17. Jehoshaphat the son of Paruah, in Issachar; 5.13. And he spoke of trees, from the cedar that is in Lebanon even unto the hyssop that springeth out of the wall; he spoke also of beasts, and of fowl, and of creeping things, and of fishes. 7.48. And Solomon made all the vessels that were in the house of the LORD: the golden altar, and the table whereupon the showbread was, of gold; 8.1. Then Solomon assembled the elders of Israel, and all the heads of the tribes, the princes of the fathers’houses of the children of Israel, unto king Solomon in Jerusalem, to bring up the ark of the covet of the LORD out of the city of David, which is Zion. 8.2. And all the men of Israel assembled themselves unto king Solomon at the feast, in the month Ethanim, which is the seventh month. 8.3. And all the elders of Israel came, and the priests took up the ark. 8.4. And they brought up the ark of the LORD, and the tent of meeting, and all the holy vessels that were in the Tent; even these did the priests and the Levites bring up. 8.5. And king Solomon and all the congregation of Israel, that were assembled unto him, were with him before the ark, sacrificing sheep and oxen, that could not be told nor numbered for multitude. 8.6. And the priests brought in the ark of the covet of the LORD unto its place, into the Sanctuary of the house, to the most holy place, even under the wings of the cherubim. 8.7. For the cherubim spread forth their wings over the place of the ark, and the cherubim covered the ark and the staves thereof above. 8.8. And the staves were so long that the ends of the staves were seen from the holy place, even before the Sanctuary; but they could not be seen without; and there they are unto this day. 8.9. There was nothing in the ark save the two tables of stone which Moses put there at Horeb, when the LORD made a covet with the children of Israel when they came out of the land of Egypt. 8.10. And it came to pass, when the priests were come out of the holy place, that the cloud filled the house of the LORD, 8.11. o that the priests could not stand to minister by reason of the cloud; for the glory of the LORD filled the house of the LORD. 8.12. Then spoke Solomon: The LORD hath said that He would dwell in the thick darkness. 8.13. I have surely built Thee a house of habitation, A place for Thee to dwell in for ever. 8.20. And the LORD hath established His word that He spoke; for I am risen up in the room of David my father, and sit on the throne of Israel, as the LORD promised, and have built the house for the name of the LORD, the God of Israel. 8.22. And Solomon stood before the altar of the LORD in the presence of all the congregation of Israel, and spread forth his hands toward heaven; 8.23. and he said: ‘O LORD, the God of Israel, there is no God like Thee, in heaven above, or on earth beneath; who keepest covet and mercy with Thy servants, that walk before Thee with all their heart; 8.27. But will God in very truth dwell on the earth? behold, heaven and the heaven of heavens cannot contain Thee; how much less this house that I have builded! 8.28. Yet have Thou respect unto the prayer of Thy servant, and to his supplication, O LORD my God, to hearken unto the cry and to the prayer which Thy servant prayeth before Thee this day; 8.29. that Thine eyes may be open toward this house night and day, even toward the place whereof Thou hast said: My name shall be there; to hearken unto the prayer which Thy servant shall pray toward this place. 8.30. And hearken Thou to the supplication of Thy servant, and of Thy people Israel, when they shall pray toward this place; yea, hear Thou in heaven Thy dwelling-place; and when Thou hearest, forgive. 8.38. what prayer and supplication soever be made by any man of all Thy people Israel, who shall know every man the plague of his own heart, and spread forth his hands toward this house; 8.41. Moreover concerning the stranger that is not of Thy people Israel, when he shall come out of a far country for Thy name’s sake— 8.42. for they shall hear of Thy great name, and of Thy mighty hand, and of Thine outstretched arm—when he shall come and pray toward this house; 8.43. hear Thou in heaven Thy dwelling-place, and do according to all that the stranger calleth to Thee for; that all the peoples of the earth may know Thy name, to fear Thee, as doth Thy people Israel, and that they may know that Thy name is called upon this house which I have built. 8.54. And it was so, that when Solomon had made an end of praying all this prayer and supplication unto the LORD, he arose from before the altar of the LORD, from kneeling on his knees with his hands spread forth toward heaven. 8.56. ’Blessed be the LORD, that hath given rest unto His people Israel, according to all that He promised; there hath not failed one word of all His good promise, which He promised by the hand of Moses His servant. 8.57. The LORD our God be with us, as He was with our fathers; let Him not leave us, nor forsake us; 8.58. that He may incline our hearts unto Him, to walk in all His ways, and to keep His commandments, and His statutes, and His ordices, which He commanded our fathers. 8.59. And let these my words, wherewith I have made supplication before the LORD, be nigh unto the LORD our God day and night, that He maintain the cause of His servant, and the cause of His people Israel, as every day shall require; 8.60. that all the peoples of the earth may know that the LORD, He is God; there is none else. 8.61. Let your heart therefore be whole with the LORD our God, to walk in His statutes, and to keep His commandments, as at this day.’ 8.62. And the king, and all Israel with him, offered sacrifice before the LORD. 8.63. And Solomon offered for the sacrifice of peace-offerings, which he offered unto the LORD, two and twenty thousand oxen, and a hundred and twenty thousand sheep. So the king and all the children of Israel dedicated the house of the LORD. 8.64. The same day did the king hallow the middle of the court that was before the house of the LORD; for there he offered the burnt-offering, and the meal-offering, and the fat of the peace-offerings; because the brazen altar that was before the LORD was too little to receive the burnt-offering, and the meal-offering, and the fat of the peace-offerings. 8.65. So Solomon held the feast at that time, and all Israel with him, a great congregation, from the entrance Hamath unto the Brook of Egypt, before the LORD our God, seven days and seven days, even fourteen days. 8.66. On the eighth day he sent the people away, and they blessed the king, and went unto their tents joyful and glad of heart for all the goodness that the LORD had shown unto David His servant, and to Israel His people. 10.1. And when the queen of Sheba heard of the fame of Solomon because of the name of the LORD, she came to prove him with hard questions. 10.4. And when the queen of Sheba had seen all the wisdom of Solomon, and the house that he had built, 10.5. and the food of his table, and the sitting of his servants, and the attendance of his ministers, and their apparel, and his cupbearers, and his burnt-offering which he offered in the house of the LORD, there was no more spirit in her. 10.6. And she said to the king: ‘It was a true report that I heard in mine own land of thine acts, and of thy wisdom. 10.7. Howbeit I believed not the words, until I came, and mine eyes had seen it; and, behold, the half was not told me; thou hast wisdom and prosperity exceeding the fame which I heard. 10.9. Blessed be the LORD thy God, who delighted in thee, to set thee on the throne of Israel; because the LORD loved Israel for ever, therefore made He thee king, to do justice and righteousness.’ 11.1. Now king Solomon loved many foreign women, besides the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites; 11.2. of the nations concerning which the LORD said unto the children of Israel: ‘Ye shall not go among them, neither shall they come among you; for surely they will turn away your heart after their gods’; Solomon did cleave unto these in love. 11.4. For it came to pass, when Solomon was old, that his wives turned away his heart after other gods; and his heart was not whole with the LORD his God, as was the heart of David his father. 11.5. For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the detestation of the Ammonites. 11.6. And Solomon did that which was evil in the sight of the LORD, and went not fully after the LORD, as did David his father. 11.7. Then did Solomon build a high place for Chemosh the detestation of Moab, in the mount that is before Jerusalem, and for Molech the detestation of the children of Ammon. 11.8. And so did he for all his foreign wives, who offered and sacrificed unto their gods. 11.9. And the LORD was angry with Solomon, because his heart was turned away from the LORD, the God of Israel, who had appeared unto him twice, 11.10. and had commanded him concerning this thing, that he should not go after other gods; but he kept not that which the LORD commanded. 11.11. Wherefore the LORD said unto Solomon: ‘Forasmuch as this hath been in thy mind, and thou hast not kept My covet and My statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant. 11.12. Notwithstanding in thy days I will not do it, for David thy father’s sake; but I will rend it out of the hand of thy son. 11.13. Howbeit I will not rend away all the kingdom; but I will give one tribe to thy son; for David My servant’s sake, and for Jerusalem’s sake which I have chosen.’ 17.9. ’Arise, get thee to Zarephath, which belongeth to Zidon, and dwell there; behold, I have commanded a widow there to sustain thee.’ 17.10. So he arose and went to Zarephath; and when he came to the gate of the city, behold, a widow was there gathering sticks; and he called to her, and said: ‘Fetch me, I pray thee, a little water in a vessel, that I may drink.’ 17.11. And as she was going to fetch it, he called to her, and said: ‘Bring me, I pray thee, a morsel of bread in thy hand.’ 17.12. And she said: ‘As the LORD thy God liveth, I have not a cake, only a handful of meal in the jar, and a little oil in the cruse; and, behold, I am gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die.’ 17.13. And Elijah said unto her: ‘Fear not; go and do as thou hast said; but make me thereof a little cake first, and bring it forth unto me, and afterward make for thee and for thy son. 17.14. For thus saith the LORD, the God of Israel: The jar of meal shall not be spent, neither shall the cruse of oil fail, until the day that the LORD sendeth rain upon the land.’ 17.15. And she went and did according to the saying of Elijah; and she, and he, and her house, did eat many days. 17.16. The jar of meal was not spent, neither did the cruse of oil fail, according to the word of the LORD, which He spoke by Elijah. 17.17. And it came to pass after these things, that the son of the woman, the mistress of the house, fell sick; and his sickness was so sore, that there was no breath left in him. 17.18. And she said unto Elijah: ‘What have I to do with thee, O thou man of God? art thou come unto me to bring my sin to remembrance, and to slay my son?’ 17.19. And he said unto her: ‘Give me thy son.’ And he took him out of her bosom, and carried him up into the upper chamber, where he abode, and laid him upon his own bed. 17.20. And he cried unto the LORD, and said: ‘O LORD my God, hast Thou also brought evil upon the widow with whom I sojourn, by slaying her son?’ 17.21. And he stretched himself upon the child three times, and cried unto the LORD, and said: ‘O LORD my God, I pray thee, let this child’s soul come back into him.’ 17.22. And the LORD hearkened unto the voice of Elijah; and the soul of the child came back into him, and he revived. 17.23. And Elijah took the child, and brought him down out of the upper chamber into the house, and delivered him unto his mother; and Elijah said: ‘See, thy son liveth.’ 17.24. And the woman said to Elijah: ‘Now I know that thou art a man of God, and that the word of the LORD in thy mouth is truth.’ 18.19. Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the Asherah four hundred, that eat at Jezebel’s table.’ 18.31. And Elijah took twelve stones, according to the number of the tribes of the sons of Jacob, unto whom the word of the LORD came, saying: ‘Israel shall be thy name.’ 18.32. And with the stones he built an altar in the name of the LORD; and he made a trench about the altar, as great as would contain two measures of seed. 18.33. And he put the wood in order, and cut the bullock in pieces, and laid it on the wood. 18.36. And it came to pass at the time of the offering of the evening offering, that Elijah the prophet came near, and said: ‘O LORD, the God of Abraham, of Isaac, and of Israel, let it be known this day that Thou art God in Israel, and that I am Thy servant, and that I have done all these things at Thy word. 19.5. And he lay down and slept under a broom-tree; and, behold, an angel touched him, and said unto him: ‘Arise and eat.’

56. Septuagint, Isaiah, 5.1, 19.2, 19.21, 36.1, 37.36, 38.2, 44.2, 45.13, 51.16, 57.6, 61.10 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •temple in jerusalem, beauty of •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem, destruction of •temple in jerusalem Found in books: Allison, 4 Baruch (2018) 137, 144, 156, 166, 196, 266, 402, 405, 438

57. Septuagint, Jeremiah, 2.37, 4.19-4.21, 6.19, 7.16, 7.18, 8.3, 8.23, 11.14, 12.4, 12.7, 20.3, 20.5, 24.9, 31.37, 37.15, 41.21, 45.6-45.7, 45.13, 45.17, 51.35, 52.6-52.7, 52.12, 52.16, 52.25 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •temple in jerusalem •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem, destruction of •temple in jerusalem, keys of Found in books: Allison, 4 Baruch (2018) 96, 125, 139, 149, 187, 188, 192, 196, 251, 362

58. Homer, Iliad, 3.154-3.160, 6.89, 7.81-7.84, 8.245-8.252, 9.162-9.181, 18.23-18.24, 24.94, 24.281-24.298, 24.310-24.311 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •temple in jerusalem •temple in jerusalem, keys of •temple (in jerusalem) •temple in jerusalem, altar of •temple in jerusalem, destruction of Found in books: Allison, 4 Baruch (2018) 116, 188, 324; Gera, Judith (2014) 345, 470; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 190, 194; Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 412

3.154. οἳ δʼ ὡς οὖν εἴδονθʼ Ἑλένην ἐπὶ πύργον ἰοῦσαν, 3.155. ἦκα πρὸς ἀλλήλους ἔπεα πτερόεντʼ ἀγόρευον· 3.156. οὐ νέμεσις Τρῶας καὶ ἐϋκνήμιδας Ἀχαιοὺς 3.157. τοιῇδʼ ἀμφὶ γυναικὶ πολὺν χρόνον ἄλγεα πάσχειν· 3.158. αἰνῶς ἀθανάτῃσι θεῇς εἰς ὦπα ἔοικεν· 3.159. ἀλλὰ καὶ ὧς τοίη περ ἐοῦσʼ ἐν νηυσὶ νεέσθω, 3.160. μηδʼ ἡμῖν τεκέεσσί τʼ ὀπίσσω πῆμα λίποιτο. 6.89. οἴξασα κληῗδι θύρας ἱεροῖο δόμοιο 7.81. εἰ δέ κʼ ἐγὼ τὸν ἕλω, δώῃ δέ μοι εὖχος Ἀπόλλων, 7.82. τεύχεα σύλησας οἴσω προτὶ Ἴλιον ἱρήν, 7.83. καὶ κρεμόω προτὶ νηὸν Ἀπόλλωνος ἑκάτοιο, 7.84. τὸν δὲ νέκυν ἐπὶ νῆας ἐϋσσέλμους ἀποδώσω, 8.245. ὣς φάτο, τὸν δὲ πατὴρ ὀλοφύρατο δάκρυ χέοντα, 8.246. νεῦσε δέ οἱ λαὸν σόον ἔμμεναι οὐδʼ ἀπολέσθαι. 8.247. αὐτίκα δʼ αἰετὸν ἧκε τελειότατον πετεηνῶν, 8.248. νεβρὸν ἔχοντʼ ὀνύχεσσι τέκος ἐλάφοιο ταχείης· 8.249. πὰρ δὲ Διὸς βωμῷ περικαλλέϊ κάββαλε νεβρόν, 8.250. ἔνθα πανομφαίῳ Ζηνὶ ῥέζεσκον Ἀχαιοί. 8.251. οἳ δʼ ὡς οὖν εἴδονθʼ ὅ τʼ ἄρʼ ἐκ Διὸς ἤλυθεν ὄρνις, 18.23. ἀμφοτέρῃσι δὲ χερσὶν ἑλὼν κόνιν αἰθαλόεσσαν 18.24. χεύατο κὰκ κεφαλῆς, χαρίεν δʼ ᾔσχυνε πρόσωπον· 24.292. αἴτει δʼ οἰωνὸν ταχὺν ἄγγελον, ὅς τέ οἱ αὐτῷ 24.293. φίλτατος οἰωνῶν, καί εὑ κράτος ἐστὶ μέγιστον, 24.310. πέμψον δʼ οἰωνὸν ταχὺν ἄγγελον, ὅς τε σοὶ αὐτῷ 24.311. φίλτατος οἰωνῶν, καί εὑ κράτος ἐστὶ μέγιστον,

3.154. Because of old age had they now ceased from battle, but speakers they were full good, like unto cicalas that in a forest sit upon a tree and pour forth their lily-like voice; even in such wise sat the leaders of the Trojans upon the wall. Now when they saw Helen coming upon the wall, 3.155. oftly they spake winged words one to another:Small blame that Trojans and well-greaved Achaeans should for such a woman long time suffer woes; wondrously like is she to the immortal goddesses to look upon. But even so, for all that she is such an one, let her depart upon the ships, 3.156. oftly they spake winged words one to another:Small blame that Trojans and well-greaved Achaeans should for such a woman long time suffer woes; wondrously like is she to the immortal goddesses to look upon. But even so, for all that she is such an one, let her depart upon the ships, 3.157. oftly they spake winged words one to another:Small blame that Trojans and well-greaved Achaeans should for such a woman long time suffer woes; wondrously like is she to the immortal goddesses to look upon. But even so, for all that she is such an one, let her depart upon the ships, 3.158. oftly they spake winged words one to another:Small blame that Trojans and well-greaved Achaeans should for such a woman long time suffer woes; wondrously like is she to the immortal goddesses to look upon. But even so, for all that she is such an one, let her depart upon the ships, 3.159. oftly they spake winged words one to another:Small blame that Trojans and well-greaved Achaeans should for such a woman long time suffer woes; wondrously like is she to the immortal goddesses to look upon. But even so, for all that she is such an one, let her depart upon the ships, 3.160. neither be left here to be a bane to us and to our children after us. So they said, but Priam spake, and called Helen to him:Come hither, dear child, and sit before me, that thou mayest see thy former lord and thy kinsfolk and thy people—thou art nowise to blame in my eyes; it is the gods, methinks, that are to blame, 6.89. ore wearied though we be, for necessity weighs hard upon us; but do thou, Hector, go thy way to the city and speak there to her that is thy mother and mine; let her gather the aged wives to the temple of flashing-eyed Athene in the citadel, and when she has opened with the key the doors of the holy house, 7.81. that the Trojans and the Trojan wives may give me my due meed of fire in my death. But if so be I slay him, and Apollo give me glory, I will spoil him of his armour and bear it to sacred Ilios and hang it upon the temple of Apollo, the god that smiteth afar, but his corpse will I render back to the well-benched ships, 7.82. that the Trojans and the Trojan wives may give me my due meed of fire in my death. But if so be I slay him, and Apollo give me glory, I will spoil him of his armour and bear it to sacred Ilios and hang it upon the temple of Apollo, the god that smiteth afar, but his corpse will I render back to the well-benched ships, 7.83. that the Trojans and the Trojan wives may give me my due meed of fire in my death. But if so be I slay him, and Apollo give me glory, I will spoil him of his armour and bear it to sacred Ilios and hang it upon the temple of Apollo, the god that smiteth afar, but his corpse will I render back to the well-benched ships, 7.84. that the Trojans and the Trojan wives may give me my due meed of fire in my death. But if so be I slay him, and Apollo give me glory, I will spoil him of his armour and bear it to sacred Ilios and hang it upon the temple of Apollo, the god that smiteth afar, but his corpse will I render back to the well-benched ships, 8.245. So spake he, and the Father had pity on him as he wept, and vouchsafed him that his folk should be saved and not perish. Forthwith he sent an eagle, surest of omens among winged birds, holding in his talons a fawn, the young of a swift hind. Beside the fair altar of Zeus he let fall the fawn, 8.246. So spake he, and the Father had pity on him as he wept, and vouchsafed him that his folk should be saved and not perish. Forthwith he sent an eagle, surest of omens among winged birds, holding in his talons a fawn, the young of a swift hind. Beside the fair altar of Zeus he let fall the fawn, 8.247. So spake he, and the Father had pity on him as he wept, and vouchsafed him that his folk should be saved and not perish. Forthwith he sent an eagle, surest of omens among winged birds, holding in his talons a fawn, the young of a swift hind. Beside the fair altar of Zeus he let fall the fawn, 8.248. So spake he, and the Father had pity on him as he wept, and vouchsafed him that his folk should be saved and not perish. Forthwith he sent an eagle, surest of omens among winged birds, holding in his talons a fawn, the young of a swift hind. Beside the fair altar of Zeus he let fall the fawn, 8.249. So spake he, and the Father had pity on him as he wept, and vouchsafed him that his folk should be saved and not perish. Forthwith he sent an eagle, surest of omens among winged birds, holding in his talons a fawn, the young of a swift hind. Beside the fair altar of Zeus he let fall the fawn, 8.250. even where the Achaeans were wont to offer sacrifice to Zeus from whom all omens come. So they, when they saw that it was from Zeus that the bird was come, leapt the more upon the Trojans and bethought them of battle.Then might no man of the Danaans, for all they were so many, vaunt that he before the son of Tydeus guided his swift horses 8.251. even where the Achaeans were wont to offer sacrifice to Zeus from whom all omens come. So they, when they saw that it was from Zeus that the bird was come, leapt the more upon the Trojans and bethought them of battle.Then might no man of the Danaans, for all they were so many, vaunt that he before the son of Tydeus guided his swift horses 18.23. Low lies Patroclus, and around his corpse are they fighting—his naked corpse; but his armour is held by Hector of the flashing helm. 18.24. Low lies Patroclus, and around his corpse are they fighting—his naked corpse; but his armour is held by Hector of the flashing helm. So spake he, and a black cloud of grief enwrapped Achilles, and with both his hands he took the dark dust 24.292. Thereafter make thou prayer unto the son of Cronos, lord of the dark chouds, the god of Ida, that looketh down upon all the land of Troy, and ask of him a bird of omen, even the swift messenger that to himself is dearest of birds and is mightiest in strength; let him appear upon thy right hand, to the end that marking the sign with thine own eyes, 24.293. Thereafter make thou prayer unto the son of Cronos, lord of the dark chouds, the god of Ida, that looketh down upon all the land of Troy, and ask of him a bird of omen, even the swift messenger that to himself is dearest of birds and is mightiest in strength; let him appear upon thy right hand, to the end that marking the sign with thine own eyes, 24.310. and send a bird of omen, even the swift messenger that to thyself is dearest of birds and is mightiest in strength; let him appear upon my right hand, to the end that, marking the sign with mine own eyes, I may have trust therein, and go my way to the ships of the Danaans of fleet steeds. So spake he in prayer, and Zeus the Counsellor heard him. 24.311. and send a bird of omen, even the swift messenger that to thyself is dearest of birds and is mightiest in strength; let him appear upon my right hand, to the end that, marking the sign with mine own eyes, I may have trust therein, and go my way to the ships of the Danaans of fleet steeds. So spake he in prayer, and Zeus the Counsellor heard him.

59. Homer, Odyssey, 2.143-2.147 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •temple in jerusalem Found in books: Allison, 4 Baruch (2018) 324

2.146. ὣς φάτο Τηλέμαχος, τῷ δʼ αἰετὼ εὐρύοπα Ζεὺς 2.147. ὑψόθεν ἐκ κορυφῆς ὄρεος προέηκε πέτεσθαι.

60. Aesop, Fables, 273 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •temple in jerusalem Found in books: Allison, 4 Baruch (2018) 324

61. Septuagint, Zechariah, 2.7, 5.5 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •temple in jerusalem •temple in jerusalem, instruments, vessels, furnishings in Found in books: Allison, 4 Baruch (2018) 144, 266

62. Hebrew Bible, Ezekiel, 4.9-4.15, 7.2, 9.1-9.11, 10.1-10.19, 11.17-11.20, 12.16, 20.33-20.44, 23.38, 27.30, 28.18, 28.25, 31.8-31.9, 31.18, 34.11-34.16, 36.24, 37.11-37.28, 39.26-39.27, 43.10-43.17, 44.9-44.16, 44.18, 44.22, 44.28-44.30, 45.1-45.17, 46.2-46.10, 46.16-46.18, 47.8, 48.1-48.35 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 97, 98, 116, 126, 137, 139, 141, 157, 202, 255, 408, 438; Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 335; Damm, Religions and Education in Antiquity (2018) 94; Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 63; Gera, Judith (2014) 184, 316, 333; Goodman, Judaism in the Roman World: Collected Essays (2006) 52; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 25, 96, 98, 99, 103, 104, 105, 109, 116, 226, 230

4.9. וְאַתָּה קַח־לְךָ חִטִּין וּשְׂעֹרִים וּפוֹל וַעֲדָשִׁים וְדֹחַן וְכֻסְּמִים וְנָתַתָּה אוֹתָם בִּכְלִי אֶחָד וְעָשִׂיתָ אוֹתָם לְךָ לְלָחֶם מִסְפַּר הַיָּמִים אֲשֶׁר־אַתָּה שׁוֹכֵב עַל־צִדְּךָ שְׁלֹשׁ־מֵאוֹת וְתִשְׁעִים יוֹם תֹּאכֲלֶנּוּ׃ 4.11. וּמַיִם בִּמְשׂוּרָה תִשְׁתֶּה שִׁשִּׁית הַהִין מֵעֵת עַד־עֵת תִּשְׁתֶּה׃ 4.12. וְעֻגַת שְׂעֹרִים תֹּאכֲלֶנָּה וְהִיא בְּגֶלְלֵי צֵאַת הָאָדָם תְּעֻגֶנָה לְעֵינֵיהֶם׃ 4.13. וַיֹּאמֶר יְהוָה כָּכָה יֹאכְלוּ בְנֵי־יִשְׂרָאֵל אֶת־לַחְמָם טָמֵא בַּגּוֹיִם אֲשֶׁר אַדִּיחֵם שָׁם׃ 4.14. וָאֹמַר אֲהָהּ אֲדֹנָי יְהוִה הִנֵּה נַפְשִׁי לֹא מְטֻמָּאָה וּנְבֵלָה וּטְרֵפָה לֹא־אָכַלְתִּי מִנְּעוּרַי וְעַד־עַתָּה וְלֹא־בָא בְּפִי בְּשַׂר פִּגּוּל׃ 4.15. וַיֹּאמֶר אֵלַי רְאֵה נָתַתִּי לְךָ אֶת־צפועי [צְפִיעֵי] הַבָּקָר תַּחַת גֶּלְלֵי הָאָדָם וְעָשִׂיתָ אֶת־לַחְמְךָ עֲלֵיהֶם׃ 9.1. וְגַם־אֲנִי לֹא־תָחוֹס עֵינִי וְלֹא אֶחְמֹל דַּרְכָּם בְּרֹאשָׁם נָתָתִּי׃ 9.1. וַיִּקְרָא בְאָזְנַי קוֹל גָּדוֹל לֵאמֹר קָרְבוּ פְּקֻדּוֹת הָעִיר וְאִישׁ כְּלִי מַשְׁחֵתוֹ בְּיָדוֹ׃ 9.2. וְהִנֵּה שִׁשָּׁה אֲנָשִׁים בָּאִים מִדֶּרֶךְ־שַׁעַר הָעֶלְיוֹן אֲשֶׁר מָפְנֶה צָפוֹנָה וְאִישׁ כְּלִי מַפָּצוֹ בְּיָדוֹ וְאִישׁ־אֶחָד בְּתוֹכָם לָבֻשׁ בַּדִּים וְקֶסֶת הַסֹּפֵר בְּמָתְנָיו וַיָּבֹאוּ וַיַּעַמְדוּ אֵצֶל מִזְבַּח הַנְּחֹשֶׁת׃ 9.3. וּכְבוֹד אֱלֹהֵי יִשְׂרָאֵל נַעֲלָה מֵעַל הַכְּרוּב אֲשֶׁר הָיָה עָלָיו אֶל מִפְתַּן הַבָּיִת וַיִּקְרָא אֶל־הָאִישׁ הַלָּבֻשׁ הַבַּדִּים אֲשֶׁר קֶסֶת הַסֹּפֵר בְּמָתְנָיו׃ 9.4. וַיֹּאמֶר יְהוָה אלו [אֵלָיו] עֲבֹר בְּתוֹךְ הָעִיר בְּתוֹךְ יְרוּשָׁלִָם וְהִתְוִיתָ תָּו עַל־מִצְחוֹת הָאֲנָשִׁים הַנֶּאֱנָחִים וְהַנֶּאֱנָקִים עַל כָּל־הַתּוֹעֵבוֹת הַנַּעֲשׂוֹת בְּתוֹכָהּ׃ 9.5. וּלְאֵלֶּה אָמַר בְּאָזְנַי עִבְרוּ בָעִיר אַחֲרָיו וְהַכּוּ על־[אַל־] תָּחֹס עיניכם [עֵינְכֶם] וְאַל־תַּחְמֹלוּ׃ 9.6. זָקֵן בָּחוּר וּבְתוּלָה וְטַף וְנָשִׁים תַּהַרְגוּ לְמַשְׁחִית וְעַל־כָּל־אִישׁ אֲשֶׁר־עָלָיו הַתָּו אַל־תִּגַּשׁוּ וּמִמִּקְדָּשִׁי תָּחֵלּוּ וַיָּחֵלּוּ בָּאֲנָשִׁים הַזְּקֵנִים אֲשֶׁר לִפְנֵי הַבָּיִת׃ 9.7. וַיֹּאמֶר אֲלֵיהֶם טַמְּאוּ אֶת־הַבַּיִת וּמַלְאוּ אֶת־הַחֲצֵרוֹת חֲלָלִים צֵאוּ וְיָצְאוּ וְהִכּוּ בָעִיר׃ 9.8. וַיְהִי כְּהַכּוֹתָם וְנֵאשֲׁאַר אָנִי וָאֶפְּלָה עַל־פָּנַי וָאֶזְעַק וָאֹמַר אֲהָהּ אֲדֹנָי יְהוִה הֲמַשְׁחִית אַתָּה אֵת כָּל־שְׁאֵרִית יִשְׂרָאֵל בְּשָׁפְכְּךָ אֶת־חֲמָתְךָ עַל־יְרוּשָׁלִָם׃ 9.9. וַיֹּאמֶר אֵלַי עֲוֺן בֵּית־יִשְׂרָאֵל וִיהוּדָה גָּדוֹל בִּמְאֹד מְאֹד וַתִּמָּלֵא הָאָרֶץ דָּמִים וְהָעִיר מָלְאָה מֻטֶּה כִּי אָמְרוּ עָזַב יְהוָה אֶת־הָאָרֶץ וְאֵין יְהוָה רֹאֶה׃ 9.11. וְהִנֵּה הָאִישׁ לְבֻשׁ הַבַּדִּים אֲשֶׁר הַקֶּסֶת בְּמָתְנָיו מֵשִׁיב דָּבָר לֵאמֹר עָשִׂיתִי כאשר [כְּכֹל] [אֲשֶׁר] צִוִּיתָנִי׃ 10.1. וּמַרְאֵיהֶם דְּמוּת אֶחָד לְאַרְבַּעְתָּם כַּאֲשֶׁר יִהְיֶה הָאוֹפַן בְּתוֹךְ הָאוֹפָן׃ 10.1. וָאֶרְאֶה וְהִנֵּה אֶל־הָרָקִיעַ אֲשֶׁר עַל־רֹאשׁ הַכְּרֻבִים כְּאֶבֶן סַפִּיר כְּמַרְאֵה דְּמוּת כִּסֵּא נִרְאָה עֲלֵיהֶם׃ 10.2. וַיֹּאמֶר אֶל־הָאִישׁ לְבֻשׁ הַבַּדִּים וַיֹּאמֶר בֹּא אֶל־בֵּינוֹת לַגַּלְגַּל אֶל־תַּחַת לַכְּרוּב וּמַלֵּא חָפְנֶיךָ גַחֲלֵי־אֵשׁ מִבֵּינוֹת לַכְּרֻבִים וּזְרֹק עַל־הָעִיר וַיָּבֹא לְעֵינָי׃ 10.2. הִיא הַחַיָּה אֲשֶׁר רָאִיתִי תַּחַת אֱלֹהֵי־יִשְׂרָאֵל בִּנְהַר־כְּבָר וָאֵדַע כִּי כְרוּבִים הֵמָּה׃ 10.3. וְהַכְּרֻבִים עֹמְדִים מִימִין לַבַּיִת בְּבֹאוֹ הָאִישׁ וְהֶעָנָן מָלֵא אֶת־הֶחָצֵר הַפְּנִימִית׃ 10.4. וַיָּרָם כְּבוֹד־יְהוָה מֵעַל הַכְּרוּב עַל מִפְתַּן הַבָּיִת וַיִּמָּלֵא הַבַּיִת אֶת־הֶעָנָן וְהֶחָצֵר מָלְאָה אֶת־נֹגַהּ כְּבוֹד יְהוָה׃ 10.5. וְקוֹל כַּנְפֵי הַכְּרוּבִים נִשְׁמַע עַד־הֶחָצֵר הַחִיצֹנָה כְּקוֹל אֵל־שַׁדַּי בְּדַבְּרוֹ׃ 10.6. וַיְהִי בְּצַוֺּתוֹ אֶת־הָאִישׁ לְבֻשׁ־הַבַּדִּים לֵאמֹר קַח אֵשׁ מִבֵּינוֹת לַגַּלְגַּל מִבֵּינוֹת לַכְּרוּבִים וַיָּבֹא וַיַּעֲמֹד אֵצֶל הָאוֹפָן׃ 10.7. וַיִּשְׁלַח הַכְּרוּב אֶת־יָדוֹ מִבֵּינוֹת לַכְּרוּבִים אֶל־הָאֵשׁ אֲשֶׁר בֵּינוֹת הַכְּרֻבִים וַיִּשָּׂא וַיִּתֵּן אֶל־חָפְנֵי לְבֻשׁ הַבַּדִּים וַיִּקַּח וַיֵּצֵא׃ 10.8. וַיֵּרָא לַכְּרֻבִים תַּבְנִית יַד־אָדָם תַּחַת כַּנְפֵיהֶם׃ 10.9. וָאֶרְאֶה וְהִנֵּה אַרְבָּעָה אוֹפַנִּים אֵצֶל הַכְּרוּבִים אוֹפַן אֶחָד אֵצֶל הַכְּרוּב אֶחָד וְאוֹפַן אֶחָד אֵצֶל הַכְּרוּב אֶחָד וּמַרְאֵה הָאוֹפַנִּים כְּעֵין אֶבֶן תַּרְשִׁישׁ׃ 10.12. וְכָל־בְּשָׂרָם וְגַבֵּהֶם וִידֵיהֶם וְכַנְפֵיהֶם וְהָאוֹפַנִּים מְלֵאִים עֵינַיִם סָבִיב לְאַרְבַּעְתָּם אוֹפַנֵּיהֶם׃ 10.14. וְאַרְבָּעָה פָנִים לְאֶחָד פְּנֵי הָאֶחָד פְּנֵי הַכְּרוּב וּפְנֵי הַשֵּׁנִי פְּנֵי אָדָם וְהַשְּׁלִישִׁי פְּנֵי אַרְיֵה וְהָרְבִיעִי פְּנֵי־נָשֶׁר׃ 10.15. וַיֵּרֹמּוּ הַכְּרוּבִים הִיא הַחַיָּה אֲשֶׁר רָאִיתִי בִּנְהַר־כְּבָר׃ 10.16. וּבְלֶכֶת הַכְּרוּבִים יֵלְכוּ הָאוֹפַנִּים אֶצְלָם וּבִשְׂאֵת הַכְּרוּבִים אֶת־כַּנְפֵיהֶם לָרוּם מֵעַל הָאָרֶץ לֹא־יִסַּבּוּ הָאוֹפַנִּים גַּם־הֵם מֵאֶצְלָם׃ 10.17. בְּעָמְדָם יַעֲמֹדוּ וּבְרוֹמָם יֵרוֹמּוּ אוֹתָם כִּי רוּחַ הַחַיָּה בָּהֶם׃ 10.18. וַיֵּצֵא כְּבוֹד יְהוָה מֵעַל מִפְתַּן הַבָּיִת וַיַּעֲמֹד עַל־הַכְּרוּבִים׃ 10.19. וַיִּשְׂאוּ הַכְּרוּבִים אֶת־כַּנְפֵיהֶם וַיֵּרוֹמּוּ מִן־הָאָרֶץ לְעֵינַי בְּצֵאתָם וְהָאוֹפַנִּים לְעֻמָּתָם וַיַּעֲמֹד פֶּתַח שַׁעַר בֵּית־יְהוָה הַקַּדְמוֹנִי וּכְבוֹד אֱלֹהֵי־יִשְׂרָאֵל עֲלֵיהֶם מִלְמָעְלָה׃ 11.17. לָכֵן אֱמֹר כֹּה־אָמַר אֲדֹנָי יְהוִה וְקִבַּצְתִּי אֶתְכֶם מִן־הָעַמִּים וְאָסַפְתִּי אֶתְכֶם מִן־הָאֲרָצוֹת אֲשֶׁר נְפֹצוֹתֶם בָּהֶם וְנָתַתִּי לָכֶם אֶת־אַדְמַת יִשְׂרָאֵל׃ 11.18. וּבָאוּ־שָׁמָּה וְהֵסִירוּ אֶת־כָּל־שִׁקּוּצֶיהָ וְאֶת־כָּל־תּוֹעֲבוֹתֶיהָ מִמֶּנָּה׃ 11.19. וְנָתַתִּי לָהֶם לֵב אֶחָד וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי לֵב הָאֶבֶן מִבְּשָׂרָם וְנָתַתִּי לָהֶם לֵב בָּשָׂר׃ 12.16. וְהוֹתַרְתִּי מֵהֶם אַנְשֵׁי מִסְפָּר מֵחֶרֶב מֵרָעָב וּמִדָּבֶר לְמַעַן יְסַפְּרוּ אֶת־כָּל־תּוֹעֲבוֹתֵיהֶם בַּגּוֹיִם אֲשֶׁר־בָּאוּ שָׁם וְיָדְעוּ כִּי־אֲנִי יְהוָה׃ 20.33. חַי־אָנִי נְאֻם אֲדֹנָי יְהוִה אִם־לֹא בְּיָד חֲזָקָה וּבִזְרוֹעַ נְטוּיָה וּבְחֵמָה שְׁפוּכָה אֶמְלוֹךְ עֲלֵיכֶם׃ 20.34. וְהוֹצֵאתִי אֶתְכֶם מִן־הָעַמִּים וְקִבַּצְתִּי אֶתְכֶם מִן־הָאֲרָצוֹת אֲשֶׁר נְפוֹצֹתֶם בָּם בְּיָד חֲזָקָה וּבִזְרוֹעַ נְטוּיָה וּבְחֵמָה שְׁפוּכָה׃ 20.35. וְהֵבֵאתִי אֶתְכֶם אֶל־מִדְבַּר הָעַמִּים וְנִשְׁפַּטְתִּי אִתְּכֶם שָׁם פָּנִים אֶל־פָּנִים׃ 20.36. כַּאֲשֶׁר נִשְׁפַּטְתִּי אֶת־אֲבוֹתֵיכֶם בְּמִדְבַּר אֶרֶץ מִצְרָיִם כֵּן אִשָּׁפֵט אִתְּכֶם נְאֻם אֲדֹנָי יְהוִה׃ 20.37. וְהַעֲבַרְתִּי אֶתְכֶם תַּחַת הַשָּׁבֶט וְהֵבֵאתִי אֶתְכֶם בְּמָסֹרֶת הַבְּרִית׃ 20.38. וּבָרוֹתִי מִכֶּם הַמֹּרְדִים וְהַפּוֹשְׁעִים בִּי מֵאֶרֶץ מְגוּרֵיהֶם אוֹצִיא אוֹתָם וְאֶל־אַדְמַת יִשְׂרָאֵל לֹא יָבוֹא וִידַעְתֶּם כִּי־אֲנִי יְהוָה׃ 20.39. וְאַתֶּם בֵּית־יִשְׂרָאֵל כֹּה־אָמַר אֲדֹנָי יְהֹוִה אִישׁ גִּלּוּלָיו לְכוּ עֲבֹדוּ וְאַחַר אִם־אֵינְכֶם שֹׁמְעִים אֵלָי וְאֶת־שֵׁם קָדְשִׁי לֹא תְחַלְּלוּ־עוֹד בְּמַתְּנוֹתֵיכֶם וּבְגִלּוּלֵיכֶם׃ 20.41. בְּרֵיחַ נִיחֹחַ אֶרְצֶה אֶתְכֶם בְּהוֹצִיאִי אֶתְכֶם מִן־הָעַמִּים וְקִבַּצְתִּי אֶתְכֶם מִן־הָאֲרָצוֹת אֲשֶׁר נְפֹצֹתֶם בָּם וְנִקְדַּשְׁתִּי בָכֶם לְעֵינֵי הַגּוֹיִם׃ 20.42. וִידַעְתֶּם כִּי־אֲנִי יְהוָה בַּהֲבִיאִי אֶתְכֶם אֶל־אַדְמַת יִשְׂרָאֵל אֶל־הָאָרֶץ אֲשֶׁר נָשָׂאתִי אֶת־יָדִי לָתֵת אוֹתָהּ לַאֲבוֹתֵיכֶם׃ 20.43. וּזְכַרְתֶּם־שָׁם אֶת־דַּרְכֵיכֶם וְאֵת כָּל־עֲלִילוֹתֵיכֶם אֲשֶׁר נִטְמֵאתֶם בָּם וּנְקֹטֹתֶם בִּפְנֵיכֶם בְּכָל־רָעוֹתֵיכֶם אֲשֶׁר עֲשִׂיתֶם׃ 20.44. וִידַעְתֶּם כִּי־אֲנִי יְהוָה בַּעֲשׂוֹתִי אִתְּכֶם לְמַעַן שְׁמִי לֹא כְדַרְכֵיכֶם הָרָעִים וְכַעֲלִילוֹתֵיכֶם הַנִּשְׁחָתוֹת בֵּית יִשְׂרָאֵל נְאֻם אֲדֹנָי יְהוִה׃ 23.38. עוֹד זֹאת עָשׂוּ לִי טִמְּאוּ אֶת־מִקְדָּשִׁי בַּיּוֹם הַהוּא וְאֶת־שַׁבְּתוֹתַי חִלֵּלוּ׃ 28.18. מֵרֹב עֲוֺנֶיךָ בְּעֶוֶל רְכֻלָּתְךָ חִלַּלְתָּ מִקְדָּשֶׁיךָ וָאוֹצִא־אֵשׁ מִתּוֹכְךָ הִיא אֲכָלַתְךָ וָאֶתֶּנְךָ לְאֵפֶר עַל־הָאָרֶץ לְעֵינֵי כָּל־רֹאֶיךָ׃ 28.25. כֹּה־אָמַר אֲדֹנָי יְהוִה בְּקַבְּצִי אֶת־בֵּית יִשְׂרָאֵל מִן־הָעַמִּים אֲשֶׁר נָפֹצוּ בָם וְנִקְדַּשְׁתִּי בָם לְעֵינֵי הַגּוֹיִם וְיָשְׁבוּ עַל־אַדְמָתָם אֲשֶׁר נָתַתִּי לְעַבְדִּי לְיַעֲקֹב׃ 31.8. אֲרָזִים לֹא־עֲמָמֻהוּ בְּגַן־אֱלֹהִים בְּרוֹשִׁים לֹא דָמוּ אֶל־סְעַפֹּתָיו וְעַרְמֹנִים לֹא־הָיוּ כְּפֹארֹתָיו כָּל־עֵץ בְּגַן־אֱלֹהִים לֹא־דָמָה אֵלָיו בְּיָפְיוֹ׃ 31.9. יָפֶה עֲשִׂיתִיו בְּרֹב דָּלִיּוֹתָיו וַיְקַנְאֻהוּ כָּל־עֲצֵי־עֵדֶן אֲשֶׁר בְּגַן הָאֱלֹהִים׃ 31.18. אֶל־מִי דָמִיתָ כָּכָה בְּכָבוֹד וּבְגֹדֶל בַּעֲצֵי־עֵדֶן וְהוּרַדְתָּ אֶת־עֲצֵי־עֵדֶן אֶל־אֶרֶץ תַּחְתִּית בְּתוֹךְ עֲרֵלִים תִּשְׁכַּב אֶת־חַלְלֵי־חֶרֶב הוּא פַרְעֹה וְכָל־הֲמוֹנֹה נְאֻם אֲדֹנָי יְהוִה׃ 34.11. כִּי כֹּה אָמַר אֲדֹנָי יְהוִה הִנְנִי־אָנִי וְדָרַשְׁתִּי אֶת־צֹאנִי וּבִקַּרְתִּים׃ 34.12. כְּבַקָּרַת רֹעֶה עֶדְרוֹ בְּיוֹם־הֱיוֹתוֹ בְתוֹךְ־צֹאנוֹ נִפְרָשׁוֹת כֵּן אֲבַקֵּר אֶת־צֹאנִי וְהִצַּלְתִּי אֶתְהֶם מִכָּל־הַמְּקוֹמֹת אֲשֶׁר נָפֹצוּ שָׁם בְּיוֹם עָנָן וַעֲרָפֶל׃ 34.13. וְהוֹצֵאתִים מִן־הָעַמִּים וְקִבַּצְתִּים מִן־הָאֲרָצוֹת וַהֲבִיאֹתִים אֶל־אַדְמָתָם וּרְעִיתִים אֶל־הָרֵי יִשְׂרָאֵל בָּאֲפִיקִים וּבְכֹל מוֹשְׁבֵי הָאָרֶץ׃ 34.14. בְּמִרְעֶה־טּוֹב אֶרְעֶה אֹתָם וּבְהָרֵי מְרוֹם־יִשְׂרָאֵל יִהְיֶה נְוֵהֶם שָׁם תִּרְבַּצְנָה בְּנָוֶה טּוֹב וּמִרְעֶה שָׁמֵן תִּרְעֶינָה אֶל־הָרֵי יִשְׂרָאֵל׃ 34.15. אֲנִי אֶרְעֶה צֹאנִי וַאֲנִי אַרְבִּיצֵם נְאֻם אֲדֹנָי יְהוִה׃ 34.16. אֶת־הָאֹבֶדֶת אֲבַקֵּשׁ וְאֶת־הַנִּדַּחַת אָשִׁיב וְלַנִּשְׁבֶּרֶת אֶחֱבֹשׁ וְאֶת־הַחוֹלָה אֲחַזֵּק וְאֶת־הַשְּׁמֵנָה וְאֶת־הַחֲזָקָה אַשְׁמִיד אֶרְעֶנָּה בְמִשְׁפָּט׃ 36.24. וְלָקַחְתִּי אֶתְכֶם מִן־הַגּוֹיִם וְקִבַּצְתִּי אֶתְכֶם מִכָּל־הָאֲרָצוֹת וְהֵבֵאתִי אֶתְכֶם אֶל־אַדְמַתְכֶם׃ 37.11. וַיֹּאמֶר אֵלַי בֶּן־אָדָם הָעֲצָמוֹת הָאֵלֶּה כָּל־בֵּית יִשְׂרָאֵל הֵמָּה הִנֵּה אֹמְרִים יָבְשׁוּ עַצְמוֹתֵינוּ וְאָבְדָה תִקְוָתֵנוּ נִגְזַרְנוּ לָנוּ׃ 37.12. לָכֵן הִנָּבֵא וְאָמַרְתָּ אֲלֵיהֶם כֹּה־אָמַר אֲדֹנָי יְהוִה הִנֵּה אֲנִי פֹתֵחַ אֶת־קִבְרוֹתֵיכֶם וְהַעֲלֵיתִי אֶתְכֶם מִקִּבְרוֹתֵיכֶם עַמִּי וְהֵבֵאתִי אֶתְכֶם אֶל־אַדְמַת יִשְׂרָאֵל׃ 37.13. וִידַעְתֶּם כִּי־אֲנִי יְהוָה בְּפִתְחִי אֶת־קִבְרוֹתֵיכֶם וּבְהַעֲלוֹתִי אֶתְכֶם מִקִּבְרוֹתֵיכֶם עַמִּי׃ 37.14. וְנָתַתִּי רוּחִי בָכֶם וִחְיִיתֶם וְהִנַּחְתִּי אֶתְכֶם עַל־אַדְמַתְכֶם וִידַעְתֶּם כִּי־אֲנִי יְהוָה דִּבַּרְתִּי וְעָשִׂיתִי נְאֻם־יְהוָה׃ 37.15. וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃ 37.16. וְאַתָּה בֶן־אָדָם קַח־לְךָ עֵץ אֶחָד וּכְתֹב עָלָיו לִיהוּדָה וְלִבְנֵי יִשְׂרָאֵל חברו [חֲבֵרָיו] וּלְקַח עֵץ אֶחָד וּכְתוֹב עָלָיו לְיוֹסֵף עֵץ אֶפְרַיִם וְכָל־בֵּית יִשְׂרָאֵל חברו [חֲבֵרָיו׃] 37.17. וְקָרַב אֹתָם אֶחָד אֶל־אֶחָד לְךָ לְעֵץ אֶחָד וְהָיוּ לַאֲחָדִים בְּיָדֶךָ׃ 37.18. וְכַאֲשֶׁר יֹאמְרוּ אֵלֶיךָ בְּנֵי עַמְּךָ לֵאמֹר הֲלוֹא־תַגִּיד לָנוּ מָה־אֵלֶּה לָּךְ׃ 37.19. דַּבֵּר אֲלֵהֶם כֹּה־אָמַר אֲדֹנָי יְהוִה הִנֵּה אֲנִי לֹקֵחַ אֶת־עֵץ יוֹסֵף אֲשֶׁר בְּיַד־אֶפְרַיִם וְשִׁבְטֵי יִשְׂרָאֵל חברו [חֲבֵרָיו] וְנָתַתִּי אוֹתָם עָלָיו אֶת־עֵץ יְהוּדָה וַעֲשִׂיתִם לְעֵץ אֶחָד וְהָיוּ אֶחָד בְּיָדִי׃ 37.21. וְדַבֵּר אֲלֵיהֶם כֹּה־אָמַר אֲדֹנָי יְהוִה הִנֵּה אֲנִי לֹקֵחַ אֶת־בְּנֵי יִשְׂרָאֵל מִבֵּין הַגּוֹיִם אֲשֶׁר הָלְכוּ־שָׁם וְקִבַּצְתִּי אֹתָם מִסָּבִיב וְהֵבֵאתִי אוֹתָם אֶל־אַדְמָתָם׃ 37.22. וְעָשִׂיתִי אֹתָם לְגוֹי אֶחָד בָּאָרֶץ בְּהָרֵי יִשְׂרָאֵל וּמֶלֶךְ אֶחָד יִהְיֶה לְכֻלָּם לְמֶלֶךְ וְלֹא יהיה־[יִהְיוּ־] עוֹד לִשְׁנֵי גוֹיִם וְלֹא יֵחָצוּ עוֹד לִשְׁתֵּי מַמְלָכוֹת עוֹד׃ 37.23. וְלֹא יִטַמְּאוּ עוֹד בְּגִלּוּלֵיהֶם וּבְשִׁקּוּצֵיהֶם וּבְכֹל פִּשְׁעֵיהֶם וְהוֹשַׁעְתִּי אֹתָם מִכֹּל מוֹשְׁבֹתֵיהֶם אֲשֶׁר חָטְאוּ בָהֶם וְטִהַרְתִּי אוֹתָם וְהָיוּ־לִי לְעָם וַאֲנִי אֶהְיֶה לָהֶם לֵאלֹהִים׃ 37.24. וְעַבְדִּי דָוִד מֶלֶךְ עֲלֵיהֶם וְרוֹעֶה אֶחָד יִהְיֶה לְכֻלָּם וּבְמִשְׁפָּטַי יֵלֵכוּ וְחֻקֹּתַי יִשְׁמְרוּ וְעָשׂוּ אוֹתָם׃ 37.25. וְיָשְׁבוּ עַל־הָאָרֶץ אֲשֶׁר נָתַתִּי לְעַבְדִּי לְיַעֲקֹב אֲשֶׁר יָשְׁבוּ־בָהּ אֲבוֹתֵיכֶם וְיָשְׁבוּ עָלֶיהָ הֵמָּה וּבְנֵיהֶם וּבְנֵי בְנֵיהֶם עַד־עוֹלָם וְדָוִד עַבְדִּי נָשִׂיא לָהֶם לְעוֹלָם׃ 37.26. וְכָרַתִּי לָהֶם בְּרִית שָׁלוֹם בְּרִית עוֹלָם יִהְיֶה אוֹתָם וּנְתַתִּים וְהִרְבֵּיתִי אוֹתָם וְנָתַתִּי אֶת־מִקְדָּשִׁי בְּתוֹכָם לְעוֹלָם׃ 37.27. וְהָיָה מִשְׁכָּנִי עֲלֵיהֶם וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃ 37.28. וְיָדְעוּ הַגּוֹיִם כִּי אֲנִי יְהוָה מְקַדֵּשׁ אֶת־יִשְׂרָאֵל בִּהְיוֹת מִקְדָּשִׁי בְּתוֹכָם לְעוֹלָם׃ 39.26. וְנָשׂוּ אֶת־כְּלִמָּתָם וְאֶת־כָּל־מַעֲלָם אֲשֶׁר מָעֲלוּ־בִי בְּשִׁבְתָּם עַל־אַדְמָתָם לָבֶטַח וְאֵין מַחֲרִיד׃ 39.27. בְּשׁוֹבְבִי אוֹתָם מִן־הָעַמִּים וְקִבַּצְתִּי אֹתָם מֵאַרְצוֹת אֹיְבֵיהֶם וְנִקְדַּשְׁתִּי בָם לְעֵינֵי הַגּוֹיִם רַבִּים׃ 43.11. וְאִם־נִכְלְמוּ מִכֹּל אֲשֶׁר־עָשׂוּ צוּרַת הַבַּיִת וּתְכוּנָתוֹ וּמוֹצָאָיו וּמוֹבָאָיו וְכָל־צוּרֹתָו וְאֵת כָּל־חֻקֹּתָיו וְכָל־צורתי [צוּרֹתָיו] וְכָל־תורתו [תּוֹרֹתָיו] הוֹדַע אוֹתָם וּכְתֹב לְעֵינֵיהֶם וְיִשְׁמְרוּ אֶת־כָּל־צוּרָתוֹ וְאֶת־כָּל־חֻקֹּתָיו וְעָשׂוּ אוֹתָם׃ 43.12. זֹאת תּוֹרַת הַבָּיִת עַל־רֹאשׁ הָהָר כָּל־גְּבֻלוֹ סָבִיב סָבִיב קֹדֶשׁ קָדָשִׁים הִנֵּה־זֹאת תּוֹרַת הַבָּיִת׃ 43.13. וְאֵלֶּה מִדּוֹת הַמִּזְבֵּחַ בָּאַמּוֹת אַמָּה אַמָּה וָטֹפַח וְחֵיק הָאַמָּה וְאַמָּה־רֹחַב וּגְבוּלָהּ אֶל־שְׂפָתָהּ סָבִיב זֶרֶת הָאֶחָד וְזֶה גַּב הַמִּזְבֵּחַ׃ 43.14. וּמֵחֵיק הָאָרֶץ עַד־הָעֲזָרָה הַתַּחְתּוֹנָה שְׁתַּיִם אַמּוֹת וְרֹחַב אַמָּה אֶחָת וּמֵהֳעֲזָרָה הַקְּטַנָּה עַד־הָעֲזָרָה הַגְּדוֹלָה אַרְבַּע אַמּוֹת וְרֹחַב הָאַמָּה׃ 43.15. וְהַהַרְאֵל אַרְבַּע אַמּוֹת וּמֵהָאֲרִאֵיל וּלְמַעְלָה הַקְּרָנוֹת אַרְבַּע׃ 43.16. והאראיל [וְהָאֲרִיאֵל] שְׁתֵּים עֶשְׂרֵה אֹרֶךְ בִּשְׁתֵּים עֶשְׂרֵה רֹחַב רָבוּעַ אֶל אַרְבַּעַת רְבָעָיו׃ 43.17. וְהָעֲזָרָה אַרְבַּע עֶשְׂרֵה אֹרֶךְ בְּאַרְבַּע עֶשְׂרֵה רֹחַב אֶל אַרְבַּעַת רְבָעֶיהָ וְהַגְּבוּל סָבִיב אוֹתָהּ חֲצִי הָאַמָּה וְהַחֵיק־לָהּ אַמָּה סָבִיב וּמַעֲלֹתֵהוּ פְּנוֹת קָדִים׃ 44.9. כֹּה־אָמַר אֲדֹנָי יְהוִה כָּל־בֶּן־נֵכָר עֶרֶל לֵב וְעֶרֶל בָּשָׂר לֹא יָבוֹא אֶל־מִקְדָּשִׁי לְכָל־בֶּן־נֵכָר אֲשֶׁר בְּתוֹךְ בְּנֵי יִשְׂרָאֵל׃ 44.11. וְהָיוּ בְמִקְדָּשִׁי מְשָׁרְתִים פְּקֻדּוֹת אֶל־שַׁעֲרֵי הַבַּיִת וּמְשָׁרְתִים אֶת־הַבָּיִת הֵמָּה יִשְׁחֲטוּ אֶת־הָעֹלָה וְאֶת־הַזֶּבַח לָעָם וְהֵמָּה יַעַמְדוּ לִפְנֵיהֶם לְשָׁרְתָם׃ 44.12. יַעַן אֲשֶׁר יְשָׁרְתוּ אוֹתָם לִפְנֵי גִלּוּלֵיהֶם וְהָיוּ לְבֵית־יִשְׂרָאֵל לְמִכְשׁוֹל עָוֺן עַל־כֵּן נָשָׂאתִי יָדִי עֲלֵיהֶם נְאֻם אֲדֹנָי יְהוִה וְנָשְׂאוּ עֲוֺנָם׃ 44.13. וְלֹא־יִגְּשׁוּ אֵלַי לְכַהֵן לִי וְלָגֶשֶׁת עַל־כָּל־קָדָשַׁי אֶל־קָדְשֵׁי הַקְּדָשִׁים וְנָשְׂאוּ כְּלִמָּתָם וְתוֹעֲבוֹתָם אֲשֶׁר עָשׂוּ׃ 44.14. וְנָתַתִּי אוֹתָם שֹׁמְרֵי מִשְׁמֶרֶת הַבָּיִת לְכֹל עֲבֹדָתוֹ וּלְכֹל אֲשֶׁר יֵעָשֶׂה בּוֹ׃ 44.15. וְהַכֹּהֲנִים הַלְוִיִּם בְּנֵי צָדוֹק אֲשֶׁר שָׁמְרוּ אֶת־מִשְׁמֶרֶת מִקְדָּשִׁי בִּתְעוֹת בְּנֵי־יִשְׂרָאֵל מֵעָלַי הֵמָּה יִקְרְבוּ אֵלַי לְשָׁרְתֵנִי וְעָמְדוּ לְפָנַי לְהַקְרִיב לִי חֵלֶב וָדָם נְאֻם אֲדֹנָי יְהוִה׃ 44.16. הֵמָּה יָבֹאוּ אֶל־מִקְדָּשִׁי וְהֵמָּה יִקְרְבוּ אֶל־שֻׁלְחָנִי לְשָׁרְתֵנִי וְשָׁמְרוּ אֶת־מִשְׁמַרְתִּי׃ 44.18. פַּאֲרֵי פִשְׁתִּים יִהְיוּ עַל־רֹאשָׁם וּמִכְנְסֵי פִשְׁתִּים יִהְיוּ עַל־מָתְנֵיהֶם לֹא יַחְגְּרוּ בַּיָּזַע׃ 44.22. וְאַלְמָנָה וּגְרוּשָׁה לֹא־יִקְחוּ לָהֶם לְנָשִׁים כִּי אִם־בְּתוּלֹת מִזֶּרַע בֵּית יִשְׂרָאֵל וְהָאַלְמָנָה אֲשֶׁר תִּהְיֶה אַלְמָנָה מִכֹּהֵן יִקָּחוּ׃ 44.28. וְהָיְתָה לָהֶם לְנַחֲלָה אֲנִי נַחֲלָתָם וַאֲחֻזָּה לֹא־תִתְּנוּ לָהֶם בְּיִשְׂרָאֵל אֲנִי אֲחֻזָּתָם׃ 44.29. הַמִּנְחָה וְהַחַטָּאת וְהָאָשָׁם הֵמָּה יֹאכְלוּם וְכָל־חֵרֶם בְּיִשְׂרָאֵל לָהֶם יִהְיֶה׃ 45.1. וּבְהַפִּילְכֶם אֶת־הָאָרֶץ בְּנַחֲלָה תָּרִימוּ תְרוּמָה לַיהוָה קֹדֶשׁ מִן־הָאָרֶץ אֹרֶךְ חֲמִשָּׁה וְעֶשְׂרִים אֶלֶף אֹרֶךְ וְרֹחַב עֲשָׂרָה אָלֶף קֹדֶשׁ־הוּא בְכָל־גְּבוּלָהּ סָבִיב׃ 45.1. מֹאזְנֵי־צֶדֶק וְאֵיפַת־צֶדֶק וּבַת־צֶדֶק יְהִי לָכֶם׃ 45.2. וְכֵן תַּעֲשֶׂה בְּשִׁבְעָה בַחֹדֶשׁ מֵאִישׁ שֹׁגֶה וּמִפֶּתִי וְכִפַּרְתֶּם אֶת־הַבָּיִת׃ 45.2. יִהְיֶה מִזֶּה אֶל־הַקֹּדֶשׁ חֲמֵשׁ מֵאוֹת בַּחֲמֵשׁ מֵאוֹת מְרֻבָּע סָבִיב וַחֲמִשִּׁים אַמָּה מִגְרָשׁ לוֹ סָבִיב׃ 45.3. וּמִן־הַמִּדָּה הַזֹּאת תָּמוֹד אֹרֶךְ חמש [חֲמִשָּׁה] וְעֶשְׂרִים אֶלֶף וְרֹחַב עֲשֶׂרֶת אֲלָפִים וּבוֹ־יִהְיֶה הַמִּקְדָּשׁ קֹדֶשׁ קָדָשִׁים׃ 45.4. קֹדֶשׁ מִן־הָאָרֶץ הוּא לַכֹּהֲנִים מְשָׁרְתֵי הַמִּקְדָּשׁ יִהְיֶה הַקְּרֵבִים לְשָׁרֵת אֶת־יְהוָה וְהָיָה לָהֶם מָקוֹם לְבָתִּים וּמִקְדָּשׁ לַמִּקְדָּשׁ׃ 45.5. וַחֲמִשָּׁה וְעֶשְׂרִים אֶלֶף אֹרֶךְ וַעֲשֶׂרֶת אֲלָפִים רֹחַב יהיה [וְהָיָה] לַלְוִיִּם מְשָׁרְתֵי הַבַּיִת לָהֶם לַאֲחֻזָּה עֶשְׂרִים לְשָׁכֹת׃ 45.6. וַאֲחֻזַּת הָעִיר תִּתְּנוּ חֲמֵשֶׁת אֲלָפִים רֹחַב וְאֹרֶךְ חֲמִשָּׁה וְעֶשְׂרִים אֶלֶף לְעֻמַּת תְּרוּמַת הַקֹּדֶשׁ לְכָל־בֵּית יִשְׂרָאֵל יִהְיֶה׃ 45.7. וְלַנָּשִׂיא מִזֶּה וּמִזֶּה לִתְרוּמַת הַקֹּדֶשׁ וְלַאֲחֻזַּת הָעִיר אֶל־פְּנֵי תְרוּמַת־הַקֹּדֶשׁ וְאֶל־פְּנֵי אֲחֻזַּת הָעִיר מִפְּאַת־יָם יָמָּה וּמִפְּאַת־קֵדְמָה קָדִימָה וְאֹרֶךְ לְעֻמּוֹת אַחַד הַחֲלָקִים מִגְּבוּל יָם אֶל־גְּבוּל קָדִימָה׃ 45.8. לָאָרֶץ יִהְיֶה־לּוֹ לַאֲחֻזָּה בְּיִשְׂרָאֵל וְלֹא־יוֹנוּ עוֹד נְשִׂיאַי אֶת־עַמִּי וְהָאָרֶץ יִתְּנוּ לְבֵית־יִשְׂרָאֵל לְשִׁבְטֵיהֶם׃ 45.9. כֹּה־אָמַר אֲדֹנָי יְהוִה רַב־לָכֶם נְשִׂיאֵי יִשְׂרָאֵל חָמָס וָשֹׁד הָסִירוּ וּמִשְׁפָּט וּצְדָקָה עֲשׂוּ הָרִימוּ גְרֻשֹׁתֵיכֶם מֵעַל עַמִּי נְאֻם אֲדֹנָי יְהוִה׃ 45.11. הָאֵיפָה וְהַבַּת תֹּכֶן אֶחָד יִהְיֶה לָשֵׂאת מַעְשַׂר הַחֹמֶר הַבָּת וַעֲשִׂירִת הַחֹמֶר הָאֵיפָה אֶל־הַחֹמֶר יִהְיֶה מַתְכֻּנְתּוֹ׃ 45.12. וְהַשֶּׁקֶל עֶשְׂרִים גֵּרָה עֶשְׂרִים שְׁקָלִים חֲמִשָּׁה וְעֶשְׂרִים שְׁקָלִים עֲשָׂרָה וַחֲמִשָּׁה שֶׁקֶל הַמָּנֶה יִהְיֶה לָכֶם׃ 45.13. זֹאת הַתְּרוּמָה אֲשֶׁר תָּרִימוּ שִׁשִּׁית הָאֵיפָה מֵחֹמֶר הַחִטִּים וְשִׁשִּׁיתֶם הָאֵיפָה מֵחֹמֶר הַשְּׂעֹרִים׃ 45.14. וְחֹק הַשֶּׁמֶן הַבַּת הַשֶּׁמֶן מַעְשַׂר הַבַּת מִן־הַכֹּר עֲשֶׂרֶת הַבַּתִּים חֹמֶר כִּי־עֲשֶׂרֶת הַבַּתִּים חֹמֶר׃ 45.15. וְשֶׂה־אַחַת מִן־הַצֹּאן מִן־הַמָּאתַיִם מִמַּשְׁקֵה יִשְׂרָאֵל לְמִנְחָה וּלְעוֹלָה וְלִשְׁלָמִים לְכַפֵּר עֲלֵיהֶם נְאֻם אֲדֹנָי יְהוִה׃ 45.16. כֹּל הָעָם הָאָרֶץ יִהְיוּ אֶל־הַתְּרוּמָה הַזֹּאת לַנָּשִׂיא בְּיִשְׂרָאֵל׃ 45.17. וְעַל־הַנָּשִׂיא יִהְיֶה הָעוֹלוֹת וְהַמִּנְחָה וְהַנֵּסֶךְ בַּחַגִּים וּבֶחֳדָשִׁים וּבַשַּׁבָּתוֹת בְּכָל־מוֹעֲדֵי בֵּית יִשְׂרָאֵל הוּא־יַעֲשֶׂה אֶת־הַחַטָּאת וְאֶת־הַמִּנְחָה וְאֶת־הָעוֹלָה וְאֶת־הַשְּׁלָמִים לְכַפֵּר בְּעַד בֵּית־יִשְׂרָאֵל׃ 46.2. וּבָא הַנָּשִׂיא דֶּרֶךְ אוּלָם הַשַּׁעַר מִחוּץ וְעָמַד עַל־מְזוּזַת הַשַּׁעַר וְעָשׂוּ הַכֹּהֲנִים אֶת־עוֹלָתוֹ וְאֶת־שְׁלָמָיו וְהִשְׁתַּחֲוָה עַל־מִפְתַּן הַשַּׁעַר וְיָצָא וְהַשַּׁעַר לֹא־יִסָּגֵר עַד־הָעָרֶב׃ 46.2. וַיֹּאמֶר אֵלַי זֶה הַמָּקוֹם אֲשֶׁר יְבַשְּׁלוּ־שָׁם הַכֹּהֲנִים אֶת־הָאָשָׁם וְאֶת־הַחַטָּאת אֲשֶׁר יֹאפוּ אֶת־הַמִּנְחָה לְבִלְתִּי הוֹצִיא אֶל־הֶחָצֵר הַחִיצוֹנָה לְקַדֵּשׁ אֶת־הָעָם׃ 46.3. וְהִשְׁתַּחֲווּ עַם־הָאָרֶץ פֶּתַח הַשַּׁעַר הַהוּא בַּשַּׁבָּתוֹת וּבֶחֳדָשִׁים לִפְנֵי יְהוָה׃ 46.4. וְהָעֹלָה אֲשֶׁר־יַקְרִב הַנָּשִׂיא לַיהוָה בְּיוֹם הַשַּׁבָּת שִׁשָּׁה כְבָשִׂים תְּמִימִם וְאַיִל תָּמִים׃ 46.5. וּמִנְחָה אֵיפָה לָאַיִל וְלַכְּבָשִׂים מִנְחָה מַתַּת יָדוֹ וְשֶׁמֶן הִין לָאֵיפָה׃ 46.6. וּבְיוֹם הַחֹדֶשׁ פַּר בֶּן־בָּקָר תְּמִימִם וְשֵׁשֶׁת כְּבָשִׂם וָאַיִל תְּמִימִם יִהְיוּ׃ 46.7. וְאֵיפָה לַפָּר וְאֵיפָה לָאַיִל יַעֲשֶׂה מִנְחָה וְלַכְּבָשִׂים כַּאֲשֶׁר תַּשִּׂיג יָדוֹ וְשֶׁמֶן הִין לָאֵיפָה׃ 46.8. וּבְבוֹא הַנָּשִׂיא דֶּרֶךְ אוּלָם הַשַּׁעַר יָבוֹא וּבְדַרְכּוֹ יֵצֵא׃ 46.9. וּבְבוֹא עַם־הָאָרֶץ לִפְנֵי יְהוָה בַּמּוֹעֲדִים הַבָּא דֶּרֶךְ־שַׁעַר צָפוֹן לְהִשְׁתַּחֲוֺת יֵצֵא דֶּרֶךְ־שַׁעַר נֶגֶב וְהַבָּא דֶּרֶךְ־שַׁעַר נֶגֶב יֵצֵא דֶּרֶךְ־שַׁעַר צָפוֹנָה לֹא יָשׁוּב דֶּרֶךְ הַשַּׁעַר אֲשֶׁר־בָּא בוֹ כִּי נִכְחוֹ יצאו [יֵצֵא׃] 46.16. כֹּה־אָמַר אֲדֹנָי יְהֹוִה כִּי־יִתֵּן הַנָּשִׂיא מַתָּנָה לְאִישׁ מִבָּנָיו נַחֲלָתוֹ הִיא לְבָנָיו תִּהְיֶה אֲחֻזָּתָם הִיא בְּנַחֲלָה׃ 46.17. וְכִי־יִתֵּן מַתָּנָה מִנַּחֲלָתוֹ לְאַחַד מֵעֲבָדָיו וְהָיְתָה לּוֹ עַד־שְׁנַת הַדְּרוֹר וְשָׁבַת לַנָּשִׂיא אַךְ נַחֲלָתוֹ בָּנָיו לָהֶם תִּהְיֶה׃ 46.18. וְלֹא־יִקַּח הַנָּשִׂיא מִנַּחֲלַת הָעָם לְהוֹנֹתָם מֵאֲחֻזָּתָם מֵאֲחֻזָּתוֹ יַנְחִל אֶת־בָּנָיו לְמַעַן אֲשֶׁר לֹא־יָפֻצוּ עַמִּי אִישׁ מֵאֲחֻזָּתוֹ׃ 47.8. וַיֹּאמֶר אֵלַי הַמַּיִם הָאֵלֶּה יוֹצְאִים אֶל־הַגְּלִילָה הַקַּדְמוֹנָה וְיָרְדוּ עַל־הָעֲרָבָה וּבָאוּ הַיָּמָּה אֶל־הַיָּמָּה הַמּוּצָאִים ונרפאו [וְנִרְפּוּ] הַמָּיִם׃ 48.1. וּלְאֵלֶּה תִּהְיֶה תְרוּמַת־הַקֹּדֶשׁ לַכֹּהֲנִים צָפוֹנָה חֲמִשָּׁה וְעֶשְׂרִים אֶלֶף וְיָמָּה רֹחַב עֲשֶׂרֶת אֲלָפִים וְקָדִימָה רֹחַב עֲשֶׂרֶת אֲלָפִים וְנֶגְבָּה אֹרֶךְ חֲמִשָּׁה וְעֶשְׂרִים אָלֶף וְהָיָה מִקְדַּשׁ־יְהוָה בְּתוֹכוֹ׃ 48.1. וְאֵלֶּה שְׁמוֹת הַשְּׁבָטִים מִקְצֵה צָפוֹנָה אֶל־יַד דֶּרֶךְ־חֶתְלֹן לְבוֹא־חֲמָת חֲצַר עֵינָן גְּבוּל דַּמֶּשֶׂק צָפוֹנָה אֶל־יַד חֲמָת וְהָיוּ־לוֹ פְאַת־קָדִים הַיָּם דָּן אֶחָד׃ 48.2. כָּל־הַתְּרוּמָה חֲמִשָּׁה וְעֶשְׂרִים אֶלֶף בַּחֲמִשָּׁה וְעֶשְׂרִים אָלֶף רְבִיעִית תָּרִימוּ אֶת־תְּרוּמַת הַקֹּדֶשׁ אֶל־אֲחֻזַּת הָעִיר׃ 48.2. וְעַל גְּבוּל דָּן מִפְּאַת קָדִים עַד־פְּאַת־יָמָּה אָשֵׁר אֶחָד׃ 48.3. וְעַל גְּבוּל אָשֵׁר מִפְּאַת קָדִימָה וְעַד־פְּאַת־יָמָּה נַפְתָּלִי אֶחָד׃ 48.3. וְאֵלֶּה תּוֹצְאֹת הָעִיר מִפְּאַת צָפוֹן חֲמֵשׁ מֵאוֹת וְאַרְבַּעַת אֲלָפִים מִדָּה׃ 48.4. וְעַל גְּבוּל נַפְתָּלִי מִפְּאַת קָדִמָה עַד־פְּאַת־יָמָּה מְנַשֶּׁה אֶחָד׃ 48.5. וְעַל גְּבוּל מְנַשֶּׁה מִפְּאַת קָדִמָה עַד־פְּאַת־יָמָּה אֶפְרַיִם אֶחָד׃ 48.6. וְעַל גְּבוּל אֶפְרַיִם מִפְּאַת קָדִים וְעַד־פְּאַת־יָמָּה רְאוּבֵן אֶחָד׃ 48.7. וְעַל גְּבוּל רְאוּבֵן מִפְּאַת קָדִים עַד־פְּאַת־יָמָּה יְהוּדָה אֶחָד׃ 48.11. לַכֹּהֲנִים הַמְקֻדָּשׁ מִבְּנֵי צָדוֹק אֲשֶׁר שָׁמְרוּ מִשְׁמַרְתִּי אֲשֶׁר לֹא־תָעוּ בִּתְעוֹת בְּנֵי יִשְׂרָאֵל כַּאֲשֶׁר תָּעוּ הַלְוִיִּם׃ 48.12. וְהָיְתָה לָהֶם תְּרוּמִיָּה מִתְּרוּמַת הָאָרֶץ קֹדֶשׁ קָדָשִׁים אֶל־גְּבוּל הַלְוִיִּם׃ 48.14. וְלֹא־יִמְכְּרוּ מִמֶּנּוּ וְלֹא יָמֵר וְלֹא יעבור [יַעֲבִיר] רֵאשִׁית הָאָרֶץ כִּי־קֹדֶשׁ לַיהוָה׃ 48.15. וַחֲמֵשֶׁת אֲלָפִים הַנּוֹתָר בָּרֹחַב עַל־פְּנֵי חֲמִשָּׁה וְעֶשְׂרִים אֶלֶף חֹל־הוּא לָעִיר לְמוֹשָׁב וּלְמִגְרָשׁ וְהָיְתָה הָעִיר בתוכה [בְּתוֹכוֹ׃] 48.16. וְאֵלֶּה מִדּוֹתֶיהָ פְּאַת צָפוֹן חֲמֵשׁ מֵאוֹת וְאַרְבַּעַת אֲלָפִים וּפְאַת־נֶגֶב חֲמֵשׁ חמש מֵאוֹת וְאַרְבַּעַת אֲלָפִים וּמִפְּאַת קָדִים חֲמֵשׁ מֵאוֹת וְאַרְבַּעַת אֲלָפִים וּפְאַת־יָמָּה חֲמֵשׁ מֵאוֹת וְאַרְבַּעַת אֲלָפִים׃ 48.17. וְהָיָה מִגְרָשׁ לָעִיר צָפוֹנָה חֲמִשִּׁים וּמָאתַיִם וְנֶגְבָּה חֲמִשִּׁים וּמָאתָיִם וְקָדִימָה חֲמִשִּׁים וּמָאתַיִם וְיָמָּה חֲמִשִּׁים וּמָאתָיִם׃ 48.18. וְהַנּוֹתָר בָּאֹרֶךְ לְעֻמַּת תְּרוּמַת הַקֹּדֶשׁ עֲשֶׂרֶת אֲלָפִים קָדִימָה וַעֲשֶׂרֶת אֲלָפִים יָמָּה וְהָיָה לְעֻמַּת תְּרוּמַת הַקֹּדֶשׁ וְהָיְתָה תבואתה [תְבוּאָתוֹ] לְלֶחֶם לְעֹבְדֵי הָעִיר׃ 48.19. וְהָעֹבֵד הָעִיר יַעַבְדוּהוּ מִכֹּל שִׁבְטֵי יִשְׂרָאֵל׃ 48.21. וְהַנּוֹתָר לַנָּשִׂיא מִזֶּה וּמִזֶּה לִתְרוּמַת־הַקֹּדֶשׁ וְלַאֲחֻזַּת הָעִיר אֶל־פְּנֵי חֲמִשָּׁה וְעֶשְׂרִים אֶלֶף תְּרוּמָה עַד־גְּבוּל קָדִימָה וְיָמָּה עַל־פְּנֵי חֲמִשָּׁה וְעֶשְׂרִים אֶלֶף עַל־גְּבוּל יָמָּה לְעֻמַּת חֲלָקִים לַנָּשִׂיא וְהָיְתָה תְּרוּמַת הַקֹּדֶשׁ וּמִקְדַּשׁ הַבַּיִת בתוכה [בְּתוֹכוֹ׃] 48.22. וּמֵאֲחֻזַּת הַלְוִיִּם וּמֵאֲחֻזַּת הָעִיר בְּתוֹךְ אֲשֶׁר לַנָּשִׂיא יִהְיֶה בֵּין גְּבוּל יְהוּדָה וּבֵין גְּבוּל בִּנְיָמִן לַנָּשִׂיא יִהְיֶה׃ 48.23. וְיֶתֶר הַשְּׁבָטִים מִפְּאַת קָדִימָה עַד־פְּאַת־יָמָּה בִּנְיָמִן אֶחָד׃ 48.24. וְעַל גְּבוּל בִּנְיָמִן מִפְּאַת קָדִימָה עַד־פְּאַת־יָמָּה שִׁמְעוֹן אֶחָד׃ 48.25. וְעַל גְּבוּל שִׁמְעוֹן מִפְּאַת קָדִימָה עַד־פְּאַת־יָמָּה יִשָׂשכָר אֶחָד׃ 48.26. וְעַל גְּבוּל יִשָׂשכָר מִפְּאַת קָדִימָה עַד־פְּאַת־יָמָּה זְבוּלֻן אֶחָד׃ 48.27. וְעַל גְּבוּל זְבוּלֻן מִפְּאַת קָדִמָה עַד־פְּאַת־יָמָּה גָּד אֶחָד׃ 48.28. וְעַל גְּבוּל גָּד אֶל־פְּאַת נֶגֶב תֵּימָנָה וְהָיָה גְבוּל מִתָּמָר מֵי מְרִיבַת קָדֵשׁ נַחֲלָה עַל־הַיָּם הַגָּדוֹל׃ 48.29. זֹאת הָאָרֶץ אֲשֶׁר־תַּפִּילוּ מִנַּחֲלָה לְשִׁבְטֵי יִשְׂרָאֵל וְאֵלֶּה מַחְלְקוֹתָם נְאֻם אֲדֹנָי יְהוִה׃ 48.33. וּפְאַת־נֶגְבָּה חֲמֵשׁ מֵאוֹת וְאַרְבַּעַת אֲלָפִים מִדָּה וּשְׁעָרִים שְׁלֹשָׁה שַׁעַר שִׁמְעוֹן אֶחָד שַׁעַר יִשָּׂשכָר אֶחָד שַׁעַר זְבוּלֻן אֶחָד׃ 48.35. סָבִיב שְׁמֹנָה עָשָׂר אָלֶף וְשֵׁם־הָעִיר מִיּוֹם יְהוָה שָׁמָּה׃

4.9. Take thou also unto thee wheat, and barley, and beans, and lentils, and millet, and spelt, and put them in one vessel, and make thee bread thereof; according to the number of the days that thou shalt lie upon thy side, even three hundred and ninety days, shalt thou eat thereof. 4.10. And thy food which thou shalt eat shall be by weight, twenty shekels a day; from time to time shalt thou eat it. 4.11. Thou shalt drink also water by measure, the sixth part of a hin; from time to time shalt thou drink. 4.12. And thou shalt eat it as barley cakes, and thou shalt bake it in their sight with dung that cometh out of man.’ 4.13. And the LORD said: ‘Even thus shall the children of Israel eat their bread unclean, among the nations whither I will drive them.’ 4.14. Then said I: ‘Ah Lord GOD! behold, my soul hath not been polluted; for from my youth up even till now have I not eaten of that which dieth of itself, or is torn of beasts; neither came there abhorred flesh into my mouth.’ 4.15. Then He said unto me: ‘See, I have given thee cow’s dung for man’s dung, and thou shalt prepare thy bread thereon.’ 9.1. Then he called in mine ears with a loud voice, saying: ‘Cause ye them that have charge over the city to draw near, every man with his destroying weapon in his hand.’ 9.2. And, behold, six men came from the way of the upper gate, which lieth toward the north, every man with his weapon of destruction in his hand; and one man in the midst of them clothed in linen, with a writer’s inkhorn on his side. And they went in, and stood beside the brazen altar. 9.3. And the glory of the God of Israel was gone up from the cherub, whereupon it was, to the threshold of the house; and He called to the man clothed in linen, who had the writer’s inkhorn on his side. 9.4. And the LORD said unto him: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that are done in the midst thereof.’ 9.5. And to the others He said in my hearing: ‘Go ye through the city after him, and smite; let not your eye spare, neither have ye pity; 9.6. lay utterly the old man, the young man and the maiden, and little children and women; but come not near any man upon whom is the mark; and begin at My sanctuary.’ Then they began at the elders that were before the house. 9.7. And He said unto them: ‘Defile the house, and fill the courts with the slain; go ye forth.’ And they went forth, and smote in the city. 9.8. And it came to pass, while they were smiting, and I was left, that I fell upon my face, and cried, and said: ‘Ah Lord GOD! wilt Thou destroy all the residue of Israel in Thy pouring out of Thy fury upon Jerusalem?’ 9.9. Then said He unto me: ‘The iniquity of the house of Israel and Judah is exceeding great, and the land is full of blood, and the city full of wresting of judgment; for they say: The LORD hath forsaken the land, and the LORD seeth not. 9.10. And as for Me also, Mine eye shall not spare, neither will I have pity, but I will bring their way upon their head.’ 9.11. And, behold, the man clothed in linen, who had the inkhorn on his side, reported, saying: ‘I have done according to all that Thou hast commanded me.’ 10.1. Then I looked, and, behold, upon the firmament that was over the head of the cherubim, there appeared above them as it were a sapphire stone, as the appearance of the likeness of a throne. 10.2. And He spoke unto the man clothed in linen, and said: ‘Go in between the wheelwork, even under the cherub, and fill both thy hands with coals of fire from between the cherubim, and dash them against the city.’ And he went in in my sight. 10.3. Now the cherubim stood on the right side of the house, when the man went in; and the cloud filled the inner court. 10.4. And the glory of the LORD mounted up from the cherub to the threshold of the house; and the house was filled with the cloud, and the court was full of the brightness of the LORD’S glory. 10.5. And the sound of the wings of the cherubim was heard even to the outer court, as the voice of God Almighty when He speaketh. 10.6. And it came to pass, when He commanded the man clothed in linen, saying: ‘Take fire from between the wheelwork, from between the cherubim’, that he went in, and stood beside a wheel. 10.7. And the cherub stretched forth his hand from between the cherubim unto the fire that was between the cherubim, and took thereof, and put it into the hands of him that was clothed in linen, who took it and went out. 10.8. And there appeared in the cherubim the form of a man’s hand under their wings. 10.9. And I looked, and behold four wheels beside the cherubim, one wheel beside one cherub, and another wheel beside another cherub; and the appearance of the wheels was as the colour of a beryl stone. 10.10. And as for their appearance, they four had one likeness, as if a wheel had been within a wheel. 10.12. And their whole body, and their backs, and their hands, and their wings, and the wheels were full of eyes round about, even the wheels that they four had. 10.14. And every one had four faces: the first face was the face of the cherub, and the second face was the face of a man, and the third the face of a lion, and the fourth the face of an eagle. 10.15. And the cherubim mounted up—this is the living creature that I saw by the river Chebar. 10.16. And when the cherubim went, the wheels went beside them; and when the cherubim lifted up their wings to mount up from the earth, the same wheels also turned not from beside them. 10.17. When they stood, these stood, and when they mounted up, these mounted up with them; for the spirit of the living creature was in them. 10.18. And the glory of the LORD went forth from off the threshold of the house, and stood over the cherubim. 10.19. And the cherubim lifted up their wings, and mounted up from the earth in my sight when they went forth, and the wheels beside them; and they stood at the door of the east gate of the LORD’S house; and the glory of the God of Israel was over them above. 11.17. therefore say: Thus saith the Lord GOD: I will even gather you from the peoples, and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel. 11.18. And they shall come thither, and they shall take away all the detestable things thereof and all the abominations thereof from thence. 11.19. And I will give them one heart, and I will put a new spirit within you; and I will remove the stony heart out of their flesh, and will give them a heart of flesh; 11.20. that they may walk in My statutes, and keep Mine ordices, and do them; and they shall be My people, and I will be their God. 12.16. But I will leave a few men of them from the sword, from the famine, and from the pestilence; that they may declare all their abominations among the nations whither they come; and they shall know that I am the LORD.’ 20.33. As I live, saith the Lord GOD, surely with a mighty hand, and with an outstretched arm, and with fury poured out, will I be king over you; 20.34. and I will bring you out from the peoples, and will gather you out of the countries wherein ye are scattered, with a mighty hand, and with an outstretched arm, and with fury poured out; 20.35. and I will bring you into the wilderness of the peoples, and there will I plead with you face to face. 20.36. Like as I pleaded with your fathers in the wilderness of the land of Egypt, so will I plead with you, saith the Lord GOD. 20.37. And I will cause you to pass under the rod, and I will bring you into the bond of the covet; 20.38. and I will purge out from among you the rebels, and them that transgress against Me; I will bring them forth out of the land where they sojourn, but they shall not enter into the land of Israel; and ye shall know that I am the LORD. 20.39. As for you, O house of Israel, thus saith the Lord GOD: Go ye, serve every one his idols, even because ye will not hearken unto Me; but My holy name shall ye no more profane with your gifts, and with your idols. 20.40. For in My holy mountain, in the mountain of the height of Israel, saith the Lord GOD, there shall all the house of Israel, all of them, serve Me in the land; there will I accept them, and there will I require your heave-offerings, and the first of your gifts, with all your holy things. 20.41. With your sweet savour will I accept you, when I bring you out from the peoples, and gather you out of the countries wherein ye have been scattered; and I will be sanctified in you in the sight of the nations. 20.42. And ye shall know that I am the LORD, when I shall bring you into the land of Israel, into the country which I lifted up My hand to give unto your fathers. 20.43. And there shall ye remember your ways, and all your doings, wherein ye have polluted yourselves; and ye shall loathe yourselves in your own sight for all your evils that ye have committed. 20.44. And ye shall know that I am the LORD, when I have wrought with you for My name’s sake, not according to your evil ways, nor according to your corrupt doings, O ye house of Israel, saith the Lord GOD.’ 23.38. Moreover this they have done unto Me: they have defiled My sanctuary in the same day, and have profaned My sabbaths. 27.30. And shall cause their voice to be heard over thee, And shall cry bitterly, And shall cast up dust upon their heads, They shall roll themselves in the ashes; 28.18. By the multitude of thine iniquities, in the unrighteousness of thy traffic, thou hast profaned thy sanctuaries; therefore have I brought forth a fire from the midst of thee, it hath devoured thee, and I have turned thee to ashes upon the earth in the sight of all them that behold thee. 28.25. Thus saith the Lord GOD: When I shall have gathered the house of Israel from the peoples among whom they are scattered, and shall be sanctified in them in the sight of the nations, then shall they dwell in their own land which I gave to My servant Jacob. 31.8. The cedars in the garden of God Could not hide it; The cypress-trees were not Like its boughs, And the plane-trees were not As its branches; Nor was any tree in the garden of God Like unto it in its beauty. 31.9. I made it fair By the multitude of its branches; So that all the trees of Eden, That were in the garden of God, envied it. 31.18. To whom art thou thus like in glory and in greatness among the trees of Eden? yet shall thou be brought down with the trees of Eden unto the nether parts of the earth; thou shalt lie in the midst of the uncircumcised, with them that are slain by the sword. This is Pharaoh and all his multitude, saith the Lord GOD.’ 34.11. For thus saith the Lord GOD: Behold, here am I, and I will search for My sheep, and seek them out. 34.12. As a shepherd seeketh out his flock in the day that he is among his sheep that are separated, so will I seek out My sheep; and I will deliver them out of all places whither they have been scattered in the day of clouds and thick darkness. 34.13. And I will bring them out from the peoples, and gather them from the countries, and will bring them into their own land; and I will feed them upon the mountains of Israel, by the streams, and in all the habitable places of the country. 34.14. I will feed them in a good pasture, and upon the high mountains of Israel shall their fold be; there shall they lie down in a good fold, and in a fat pasture shall they feed upon the mountains of Israel. 34.15. I will feed My sheep, and I will cause them to lie down, saith the Lord GOD. 34.16. I will seek that which was lost, and will bring back that which was driven away, and will bind up that which was broken, and will strengthen that which was sick; and the fat and the strong I will destroy, I will feed them in justice. 36.24. For I will take you from among the nations, and gather you out of all the countries, and will bring you into your own land. 37.11. Then He said unto me: ‘Son of man, these bones are the whole house of Israel; behold, they say: Our bones are dried up, and our hope is lost; we are clean cut off. 37.12. Therefore prophesy, and say unto them: Thus saith the Lord GOD: Behold, I will open your graves, and cause you to come up out of your graves, O My people; and I will bring you into the land of Israel. 37.13. And ye shall know that I am the LORD, when I have opened your graves, and caused you to come up out of your graves, O My people. 37.14. And I will put My spirit in you, and ye shall live, and I will place you in your own land; and ye shall know that I the LORD have spoken, and performed it, saith the LORD.’ 37.15. And the word of the LORD came unto me, saying: 37.16. ’And thou, son of man, take thee one stick, and write upon it: For Judah, and for the children of Israel his companions; then take another stick, and write upon it: For Joseph, the stick of Ephraim, and of all the house of Israel his companions; 37.17. and join them for thee one to another into one stick, that they may become one in thy hand. 37.18. And when the children of thy people shall speak unto thee, saying: Wilt thou not tell us what thou meanest by these? 37.19. ay into them: Thus saith the Lord GOD: Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his companions; and I will put them unto him together with the stick of Judah, and make them one stick, and they shall be one in My hand. 37.20. And the sticks whereon thou writest shall be in thy hand before their eyes. 37.21. And say unto them: Thus saith the Lord GOD: Behold, I will take the children of Israel from among the nations, whither they are gone, and will gather them on every side, and bring them into their own land; 37.22. and I will make them one nation in the land, upon the mountains of Israel, and one king shall be king to them all; and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all; 37.23. neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions; but I will save them out of all their dwelling-places, wherein they have sinned, and will cleanse them; so shall they be My people, and I will be their God. 37.24. And My servant David shall be king over them, and they all shall have one shepherd; they shall also walk in Mine ordices, and observe My statutes, and do them. 37.25. And they shall dwell in the land that I have given unto Jacob My servant, wherein your fathers dwelt; and they shall dwell therein, they, and their children, and their children’s children, for ever; and David My servant shall be their prince for ever. 37.26. Moreover I will make a covet of peace with them—it shall be an everlasting covet with them; and I will establish them, and multiply them, and will set My sanctuary in the midst of them for ever. 37.27. My dwelling-place also shall be over them; and I will be their God, and they shall be My people. 37.28. And the nations shall know that I am the LORD that sanctify Israel, when My sanctuary shall be in the midst of them for ever.’ 39.26. And they shall bear their shame, and all their breach of faith which they have committed against Me, when they shall dwell safely in their land, and none shall make them afraid; 39.27. when I have brought them back from the peoples, and gathered them out of their enemies’lands, and am sanctified in them in the sight of many nations. 43.10. Thou, son of man, show the house to the house of Israel, that they may be ashamed of their iniquities; and let them measure accurately. 43.11. And if they be ashamed of all that they have done, make known unto them the form of the house, and the fashion thereof, and the goings out thereof, and the comings in thereof, and all the forms thereof, and all the ordices thereof, and all the forms thereof, and all the laws thereof, and write it in their sight; that they may keep the whole form thereof, and all the ordices thereof, and do them. 43.12. This is the law of the house: upon the top of the mountain the whole limit thereof round about shall be most holy. Behold, this is the law of the house. 43.13. And these are the measures of the altar by cubits—the cubit is a cubit and a handbreadth: the bottom shall be a cubit, and the breadth a cubit, and the border thereof by the edge thereof round about a span; and this shall be the base of the altar. 43.14. And from the bottom upon the ground to the lower settle shall be two cubits, and the breadth one cubit; and from the lesser settle to the greater settle shall be four cubits, and the breadth a cubit. 43.15. And the hearth shall be four cubits; and from the hearth and upward there shall be four horns. 43.16. And the hearth shall be twelve cubits long by twelve broad, square in the four sides thereof. 43.17. And the settle shall be fourteen cubits long by fourteen broad in the four sides thereof; and the border about it shall be half a cubit; and the bottom thereof shall be a cubit about; and the steps thereof shall look toward the east.’ 44.9. Thus saith the Lord GOD: No alien, uncircumcised in heart and uncircumcised in flesh, shall enter into My sanctuary, even any alien that is among the children of Israel. 44.10. But the Levites, that went far from Me, when Israel went astray, that went astray from Me after their idols, they shall bear their iniquity; 44.11. and they shall be ministers in My sanctuary, having charge at the gates of the house, and ministering in the house: they shall slay the burnt-offering and the sacrifice for the people, and they shall stand before them to minister unto them. 44.12. Because they ministered unto them before their idols, and became a stumblingblock of iniquity unto the house of Israel; therefore have I lifted up My hand against them, saith the Lord GOD, and they shall bear their iniquity. 44.13. And they shall not come near unto Me, to minister unto Me in the priest’s office, nor to come near to any of My holy things, unto the things that are most holy; but they shall bear their shame, and their abominations which they have committed. 44.14. And I will make them keepers of the charge of the house, for all the service thereof, and for all that shall be done therein. 44.15. But the priests the Levites, the sons of Zadok, that kept the charge of My sanctuary when the children of Israel went astray from Me, they shall come near to Me to minister unto Me; and they shall stand before Me to offer unto Me the fat and the blood, saith the Lord GOD; 44.16. they shall enter into My sanctuary, and they shall come near to My table, to minister unto Me, and they shall keep My charge. 44.18. They shall have linen tires upon their heads, and shall have linen breeches upon their loins; they shall not gird themselves with any thing that causeth sweat. 44.22. Neither shall they take for their wives a widow, nor her that is put away; but they shall take virgins of the seed of the house of Israel, or a widow that is the widow of a priest. 44.28. And it shall be unto them for an inheritance: I am their inheritance; and ye shall give them no possession in Israel: I am their possession. 44.29. The meal-offering, and the sin-offering, and the guilt-offering, they, even they, shall eat; and every devoted thing in Israel shall be theirs. 44.30. And the first of all the first-fruits of every thing, and every heave-offering of every thing, of all your offerings, shall be for the priests; ye shall also give unto the priest the first of your dough, to cause a blessing to rest on thy house. 45.1. Moreover, when ye shall divide by lot the land for inheritance, ye shall set apart an offering unto the LORD, a holy portion of the land; the length shall be the length of five and twenty thousand reeds, and the breadth shall be ten thousand; it shall be holy in all the border thereof round about. 45.2. of this there shall be for the holy place five hundred in length by five hundred in breadth, square round about; and fifty cubits for the open land round about it. 45.3. And of this measure shalt thou measure a length of five and twenty thousand, and a breadth of ten thousand; and in it shall be the sanctuary, which is most holy. 45.4. It is a holy portion of the land; it shall be for the priests, the ministers of the sanctuary, that come near to minister unto the LORD; and it shall be a place for their houses, and a place consecrated for the sanctuary. 45.5. And five and twenty thousand in length, and ten thousand in breadth, which shall be unto the Levites, the ministers of the house, for a possession unto themselves, for twenty chambers. 45.6. And ye shall appoint the possession of the city five thousand broad, and five and twenty thousand long, side by side with the offering of the holy portion; it shall be for the whole house of Israel. 45.7. And for the prince, on the one side and on the other side of the holy offering and of the possession of the city, in front of the holy offering and in front of the possession of the city, on the west side westward, and on the east side eastward; and in length answerable unto one of the portions, from the west border unto the east border 45.8. of the land; it shall be to him for a possession in Israel, and My princes shall no more wrong My people; but they shall give the land to the house of Israel according to their tribes. 45.9. Thus saith the Lord GOD: Let it suffice you, O princes of Israel; remove violence and spoil, and execute justice and righteousness; take away your exactions from My people, saith the Lord GOD. 45.10. Ye shall have just balances, and a just ephah, and a just bath. 45.11. The ephah and the bath shall be of one measure, that the bath may contain the tenth part of a homer, and the ephah the tenth part of a homer; the measure thereof shall be after the homer. 45.12. And the shekel shall be twenty gerahs; twenty shekels, five and twenty shekels, ten, and five shekels, shall be your maneh. 45.13. This is the offering that ye shall set apart: the sixth part of an ephah out of a homer of wheat, and ye shall give the sixth part of an ephah out of a homer of barley; 45.14. and the set portion of oil, the bath of oil, shall be the tithe of the bath out of the cor, which is ten baths, even a homer; for ten baths are a homer; 45.15. and one lamb of the flock, out of two hundred, from the well-watered pastures of Israel; for a meal-offering, and for a burnt-offering, and for peace-offerings, to make atonement for them, saith the Lord GOD. 45.16. All the people of the land shall give this offering for the prince in Israel. 45.17. And it shall be the prince’s part to give the burnt-offerings, and the meal-offerings, and the drink-offerings, in the feasts, and in the new moons, and in the sabbaths, in all the appointed seasons of the house of Israel; he shall prepare the sin-offering, and the meal-offering, and the burnt-offering, and the peace-offerings, to make atonement for the house of Israel. 46.2. And the prince shall enter by the way of the porch of the gate without, and shall stand by the post of the gate, and the priests shall prepare his burnt-offering and his peace-offerings, and he shall worship at the threshold of the gate; then he shall go forth; but the gate shall not be shut until the evening. 46.3. Likewise the people of the land shall worship at the door of that gate before the LORD in the sabbaths and in the new moons. 46.4. And the burnt-offering that the prince shall offer unto the LORD shall be in the sabbath day six lambs without blemish and a ram without blemish; 46.5. and the meal-offering shall be an ephah for the ram, and the meal-offering for the lambs as he is able to give, and a hin of oil to an ephah. 46.6. And in the day of the new moon it shall be a young bullock without blemish; and six lambs, and a ram; they shall be without blemish; 46.7. and he shall prepare a meal-offering, an ephah for the bullock, and an ephah for the ram, and for the lambs according as his means suffice, and a hin of oil to an ephah. 46.8. And when the prince shall enter, he shall go in by the way of the porch of the gate, and he shall go forth by the way thereof. 46.9. But when the people of the land shall come before the LORD in the appointed seasons, he that entereth by the way of the north gate to worship shall go forth by the way of the south gate; and he that entereth by the way of the south gate shall go forth by the way of the north gate; he shall not return by the way of the gate whereby he came in, but shall go forth straight before him. 46.10. And the prince, when they go in, shall go in in the midst of them; and when they go forth, they shall go forth together. 46.16. Thus saith the Lord GOD: If the prince give a gift unto any of his sons, it is his inheritance, it shall belong to his sons; it is their possession by inheritance. 46.17. But if he give of his inheritance a gift to one of his servants, it shall be his to the year of liberty; then it shall return to the prince; but as for his inheritance, it shall be for his sons. 46.18. Moreover the prince shall not take of the people’s inheritance, to thrust them wrongfully out of their possession; he shall give inheritance to his sons out of his own possession; that My people be not scattered every man from his possession.’ 47.8. Then said he unto me: ‘These waters issue forth toward the eastern region, and shall go down into the Arabah; and when they shall enter into the sea, into the sea of the putrid waters, the waters shall be healed. 48.1. Now these are the names of the tribes: from the north end, beside the way of Hethlon to the entrance of Hamath, Hazar-e, at the border of Damascus, northward, beside Hamath; and they shall have their sides east and west: Dan, one portion. 48.2. And by the border of Dan, from the east side unto the west side: Asher, one portion. 48.3. And by the border of Asher, from the east side even unto the west side: Naphtali, one portion. 48.4. And by the border of Naphtali, from the east side unto the west side: Manasseh, one portion. 48.5. And by the border of Manasseh, from the east side unto the west side: Ephraim, one portion. 48.6. And by the border of Ephraim, from the east side even unto the west side: Reuben, one portion. 48.7. And by the border of Reuben, from the east side unto the west side: Judah, one portion. 48.11. The sanctified portion shall be for the priests of the sons of Zadok, that have kept My charge, that went not astray when the children of Israel went astray, as the Levites went astray. 48.12. And it shall be unto them a portion set apart from the offering of the land, a thing most holy, by the border of the Levites. 48.14. And they shall not sell of it, nor exchange, nor alienate the first portion of the land; for it is holy unto the LORD. 48.15. And the five thousand that are left in the breadth, in front of the five and twenty thousand, shall be for common use, for the city, for dwelling and for open land; and the city shall be in the midst thereof. 48.16. And these shall be the measures thereof: the north side four thousand and five hundred, and the south side four thousand and five hundred, and on the east side four thousand and five hundred, and the west side four thousand and five hundred. 48.17. And the city shall have open land: toward the north two hundred and fifty, and toward the south two hundred and fifty, and toward the east two hundred and fifty, and toward the west two hundred and fifty. 48.18. And the residue in the length, answerable unto the holy offering, shall be ten thousand eastward, and ten thousand westward; and it shall be answerable unto the holy offering; and the increase thereof shall be for food unto them that serve the city. 48.19. And they that serve the city, out of all the tribes of Israel, shall till it. 48.20. All the offering shall be five and twenty thousand by five and twenty thousand; ye shall set apart the holy offering foursquare, with the possession of the city. 48.21. And the residue shall be for the prince, on the one side and on the other of the holy offering and of the possession of the city, in front of the five and twenty thousand of the offering toward the east border, and westward in front of the five and twenty thousand toward the west border, answerable unto the portions, it shall be for the prince; and the holy offering and the sanctuary of the house shall be in the midst thereof. 48.22. Thus the possession of the Levites, and the possession of the city, shall be in the midst of that which is the prince’s; between the border of Judah and the border of Benjamin shall be the prince’s. 48.23. And as for the rest of the tribes: from the east side unto the west side: Benjamin, one portion. 48.24. And by the border of Benjamin, from the east side unto the west side: Simeon, one portion. 48.25. And by the border of Simeon, from the east side unto the west side: Issachar, one portion. 48.26. And by the border of Issachar, from the east side unto the west side: Zebulun, one portion. 48.27. And by the border of Zebulun, from the east side unto the west side: Gad, one portion. 48.28. And by the border of Gad, at the south side southward, the border shall be even from Tamar unto the waters of Meribath-kadesh, to the Brook, unto the Great Sea. 48.29. This is the land which ye shall divide by lot unto the tribes of Israel for inheritance, and these are their portions, saith the Lord GOD. 48.30. And these are the goings out of the city: on the north side four thousand and five hundred reeds by measure; 48.33. and at the south side four thousand and five hundred reeds by measure; and three gates: the gate of Simeon, one; the gate of Issachar, one; the gate of Zebulun, one; 48.35. It shall be eighteen thousand reeds round about. And the name of the city from that day shall be, The LORD is there.’

63. Hebrew Bible, Haggai, 1.14, 2.10-2.13 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •temple in jerusalem •temple, in jerusalem, in rabbinic writings Found in books: Gera, Judith (2014) 189; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 218

1.14. וַיָּעַר יְהוָה אֶת־רוּחַ זְרֻבָּבֶל בֶּן־שַׁלְתִּיאֵל פַּחַת יְהוּדָה וְאֶת־רוּחַ יְהוֹשֻׁעַ בֶּן־יְהוֹצָדָק הַכֹּהֵן הַגָּדוֹל וְאֶת־רוּחַ כֹּל שְׁאֵרִית הָעָם וַיָּבֹאוּ וַיַּעֲשׂוּ מְלָאכָה בְּבֵית־יְהוָה צְבָאוֹת אֱלֹהֵיהֶם׃ 2.11. כֹּה אָמַר יְהוָה צְבָאוֹת שְׁאַל־נָא אֶת־הַכֹּהֲנִים תּוֹרָה לֵאמֹר׃ 2.12. הֵן יִשָּׂא־אִישׁ בְּשַׂר־קֹדֶשׁ בִּכְנַף בִּגְדוֹ וְנָגַע בִּכְנָפוֹ אֶל־הַלֶּחֶם וְאֶל־הַנָּזִיד וְאֶל־הַיַּיִן וְאֶל־שֶׁמֶן וְאֶל־כָּל־מַאֲכָל הֲיִקְדָּשׁ וַיַּעֲנוּ הַכֹּהֲנִים וַיֹּאמְרוּ לֹא׃ 2.13. וַיֹּאמֶר חַגַּי אִם־יִגַּע טְמֵא־נֶפֶשׁ בְּכָל־אֵלֶּה הֲיִטְמָא וַיַּעֲנוּ הַכֹּהֲנִים וַיֹּאמְרוּ יִטְמָא׃

1.14. And the LORD stirred up the spirit of Zerubbabel the son of Shealtiel, governor of Judah, and the spirit of Joshua the son of Jehozadak, the high priest, and the spirit of all the remt of the people; and they came and did work in the house of the LORD of hosts, their God, 2.10. In the four and twentieth day of the ninth month, in the second year of Darius, came the word of the LORD by Haggai the prophet, saying: 2.11. ’Thus saith the LORD of hosts: Ask now the priests for instruction, saying: 2.12. If one bear hallowed flesh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oil, or any food, shall it be holy?’ And the priests answered and said: ‘No.’ 2.13. Then said Haggai: ‘If one that is unclean by a dead body touch any of these, shall it be unclean?’ And the priests answered and said: ‘It shall be unclean.’

64. Pindar, Pythian Odes, 4.193-4.200 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •temple (in jerusalem) Found in books: Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 190

4.200. The seer shouted to them to throw themselves into the oars, announcing that their hopes were sweet; and the rowing sped on under their swift hands, insatiably. Escorted by the breezes of the South wind, they reached the mouth of the Inhospitable Sea, and there they set up a holy precinct to Poseidon, god of the sea; [205] there was a herd of red Thracian bulls, and a newly-built hollow of altar stones. And as they rushed into deep danger, they entreated the Lord of ships that they might escape the irresistible onset of the clashing rocks. There was a pair of them; they were alive, and they rolled onward more swiftly [210] than the battle-lines of the loud-thundering winds. But that voyage of the demigods put an end to them. And then the Argonauts came to Phasis, where they clashed with the dark-faced Colchians in the realm of Aeetes himself. And the queen of sharpest arrows brought the dappled wryneck from Olympus, bound to the four spokes [215] of the indissoluble wheel: Aphrodite of Cyprus brought the maddening bird to men for the first time, and she taught the son of Aeson skill in prayerful incantations, so that he could rob Medea of reverence for her parents, and a longing for Greece would lash her, her mind on fire, with the whip of Persuasion. [220] And she quickly revealed the means of performing the labors set by her father; and she mixed drugs with olive oil as a remedy for hard pains, and gave it to him to anoint himself. They agreed to be united with each other in sweet wedlock. But when Aeetes placed in their midst the adamantine plough

65. Septuagint, Epistle of Jeremiah \ Epistula Jeremiae, 8.70 (6th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple (in jerusalem) Found in books: Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 78, 188

66. Anaxagoras, Fragments, 6.3 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •temple in jerusalem, altar of Found in books: Allison, 4 Baruch (2018) 407

67. Hebrew Bible, Ezra, 1.4, 1.7, 1.8, 1.9, 1.10, 1.11, 2.36, 2.37, 2.38, 2.39, 2.40, 2.41, 2.42, 2.61, 2.68, 3.2, 3.3, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.7, 4.8, 4.8-6.18, 4.9, 4.10, 4.11, 4.12, 4.13, 4.14, 4.15, 4.16, 5.13, 5.14, 5.15, 5.16, 6.5, 6.14, 6.15, 6.16, 6.17, 6.18, 7.1, 7.2, 7.3, 7.4, 7.5, 7.9, 7.12, 7.13, 7.14, 7.15, 7.16, 7.17, 7.18, 7.19, 7.20, 7.21, 7.22, 7.23, 7.24, 7.25, 7.26, 8.8, 8.9, 8.19, 8.21, 9, 9.1, 9.2, 9.3, 9.4, 9.5, 9.15, 9.39, 9.42, 9.49, 10.1, 10.8 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 748

6.14. וְשָׂבֵי יְהוּדָיֵא בָּנַיִן וּמַצְלְחִין בִּנְבוּאַת חַגַּי נביאה [נְבִיָּא] וּזְכַרְיָה בַּר־עִדּוֹא וּבְנוֹ וְשַׁכְלִלוּ מִן־טַעַם אֱלָהּ יִשְׂרָאֵל וּמִטְּעֵם כּוֹרֶשׁ וְדָרְיָוֶשׁ וְאַרְתַּחְשַׁשְׂתְּא מֶלֶךְ פָּרָס׃

6.14. And the elders of the Jews builded and prospered, through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they builded and finished it, according to the commandment of the God of Israel, and according to the decree of Cyrus, and Darius, and Artaxerxes king of Persia.

68. Xenophon, The Persian Expedition, 4.4.21 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •temple in jerusalem Found in books: Gera, Judith (2014) 345, 442

69. Nicophon, Fragments, 50a(6.3), 49c(6.1) (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 53, 181, 182, 183, 184, 190, 191, 196

70. Hebrew Bible, 2 Chronicles, 2.11, 2.17, 4.8, 5.1-5.13, 6.9, 6.13, 6.20, 7.6, 9.11, 13.11, 14.7-14.14, 17.8-17.10, 19.8, 20.3-20.19, 20.25, 20.37, 23.13, 24.17-24.25, 29.16-29.28, 30.1, 31.3-31.19, 32.6-32.8, 32.20-32.21, 32.24, 34.13, 34.19, 34.24, 34.27, 35.25, 36.11-36.21 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 116, 137, 144, 151, 194, 225, 266; Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 325, 338, 339; Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 20; Gera, Judith (2014) 177, 180, 181, 182, 185, 298, 316, 323, 442; Goodman, Judaism in the Roman World: Collected Essays (2006) 86; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 111; Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 220, 221, 222, 226; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 73, 78, 188, 190; Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 2, 19, 43, 88, 132

2.11. וַיֹּאמֶר חוּרָם בָּרוּךְ יְהוָה אֱלֹהֵי יִשְׂרָאֵל אֲשֶׁר עָשָׂה אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ אֲשֶׁר נָתַן לְדָוִיד הַמֶּלֶךְ בֵּן חָכָם יוֹדֵעַ שֵׂכֶל וּבִינָה אֲשֶׁר יִבְנֶה־בַּיִת לַיהוָה וּבַיִת לְמַלְכוּתוֹ׃ 5.1. וַתִּשְׁלַם כָּל־הַמְּלָאכָה אֲשֶׁר־עָשָׂה שְׁלֹמֹה לְבֵית יְהוָה וַיָּבֵא שְׁלֹמֹה אֶת־קָדְשֵׁי דָּוִיד אָבִיו וְאֶת־הַכֶּסֶף וְאֶת־הַזָּהָב וְאֶת־כָּל־הַכֵּלִים נָתַן בְּאֹצְרוֹת בֵּית הָאֱלֹהִים׃ 5.1. אֵין בָּאָרוֹן רַק שְׁנֵי הַלֻּחוֹת אֲשֶׁר־נָתַן מֹשֶׁה בְּחֹרֵב אֲשֶׁר כָּרַת יְהוָה עִם־בְּנֵי יִשְׂרָאֵל בְּצֵאתָם מִמִּצְרָיִם׃ 5.3. וַיִּקָּהֲלוּ אֶל־הַמֶּלֶךְ כָּל־אִישׁ יִשְׂרָאֵל בֶּחָג הוּא הַחֹדֶשׁ הַשְּׁבִעִי׃ 5.7. וַיָּבִיאוּ הַכֹּהֲנִים אֶת־אֲרוֹן בְּרִית־יְהוָה אֶל־מְקוֹמוֹ אֶל־דְּבִיר הַבַּיִת אֶל־קֹדֶשׁ הַקְּדָשִׁים אֶל־תַּחַת כַּנְפֵי הַכְּרוּבִים׃ 5.8. וַיִּהְיוּ הַכְּרוּבִים פֹּרְשִׂים כְּנָפַיִם עַל־מְקוֹם הָאָרוֹן וַיְכַסּוּ הַכְּרוּבִים עַל־הָאָרוֹן וְעַל־בַּדָּיו מִלְמָעְלָה׃ 5.11. וַיְהִי בְּצֵאת הַכֹּהֲנִים מִן־הַקֹּדֶשׁ כִּי כָּל־הַכֹּהֲנִים הַנִּמְצְאִים הִתְקַדָּשׁוּ אֵין לִשְׁמוֹר לְמַחְלְקוֹת׃ 5.12. וְהַלְוִיִּם הַמְשֹׁרֲרִים לְכֻלָּם לְאָסָף לְהֵימָן לִידֻתוּן וְלִבְנֵיהֶם וְלַאֲחֵיהֶם מְלֻבָּשִׁים בּוּץ בִּמְצִלְתַּיִם וּבִנְבָלִים וְכִנֹּרוֹת עֹמְדִים מִזְרָח לַמִּזְבֵּחַ וְעִמָּהֶם כֹּהֲנִים לְמֵאָה וְעֶשְׂרִים מחצררים [מַחְצְרִים] בַּחֲצֹצְרוֹת׃ 5.13. וַיְהִי כְאֶחָד למחצצרים [לַמְחַצְּרִים] וְלַמְשֹׁרֲרִים לְהַשְׁמִיעַ קוֹל־אֶחָד לְהַלֵּל וּלְהֹדוֹת לַיהוָה וּכְהָרִים קוֹל בַּחֲצֹצְרוֹת וּבִמְצִלְתַּיִם וּבִכְלֵי הַשִּׁיר וּבְהַלֵּל לַיהוָה כִּי טוֹב כִּי לְעוֹלָם חַסְדּוֹ וְהַבַּיִת מָלֵא עָנָן בֵּית יְהוָה׃ 6.9. רַק אַתָּה לֹא תִבְנֶה הַבָּיִת כִּי בִנְךָ הַיּוֹצֵא מֵחֲלָצֶיךָ הוּא־יִבְנֶה הַבַּיִת לִשְׁמִי׃ 6.13. כִּי־עָשָׂה שְׁלֹמֹה כִּיּוֹר נְחֹשֶׁת וַיִּתְּנֵהוּ בְּתוֹךְ הָעֲזָרָה חָמֵשׁ אַמּוֹת אָרְכּוֹ וְחָמֵשׁ אַמּוֹת רָחְבּוֹ וְאַמּוֹת שָׁלוֹשׁ קוֹמָתוֹ וַיַּעֲמֹד עָלָיו וַיִּבְרַךְ עַל־בִּרְכָּיו נֶגֶד כָּל־קְהַל יִשְׂרָאֵל וַיִּפְרֹשׂ כַּפָּיו הַשָּׁמָיְמָה׃ 7.6. וְהַכֹּהֲנִים עַל־מִשְׁמְרוֹתָם עֹמְדִים וְהַלְוִיִּם בִּכְלֵי־שִׁיר יְהוָה אֲשֶׁר עָשָׂה דָּוִיד הַמֶּלֶךְ לְהֹדוֹת לַיהוָה כִּי־לְעוֹלָם חַסְדּוֹ בְּהַלֵּל דָּוִיד בְּיָדָם וְהַכֹּהֲנִים מחצצרים [מַחְצְרִים] נֶגְדָּם וְכָל־יִשְׂרָאֵל עֹמְדִים׃ 9.11. וַיַּעַשׂ הַמֶּלֶךְ אֶת־עֲצֵי הָאַלְגּוּמִּים מְסִלּוֹת לְבֵית־יְהוָה וּלְבֵית הַמֶּלֶךְ וְכִנֹּרוֹת וּנְבָלִים לַשָּׁרִים וְלֹא־נִרְאוּ כָהֵם לְפָנִים בְּאֶרֶץ יְהוּדָה׃ 13.11. וּמַקְטִרִים לַיהוָה עֹלוֹת בַּבֹּקֶר־בַּבֹּקֶר וּבָעֶרֶב־בָּעֶרֶב וּקְטֹרֶת־סַמִּים וּמַעֲרֶכֶת לֶחֶם עַל־הַשֻּׁלְחָן הַטָּהוֹר וּמְנוֹרַת הַזָּהָב וְנֵרֹתֶיהָ לְבָעֵר בָּעֶרֶב בָּעֶרֶב כִּי־שֹׁמְרִים אֲנַחְנוּ אֶת־מִשְׁמֶרֶת יְהוָה אֱלֹהֵינוּ וְאַתֶּם עֲזַבְתֶּם אֹתוֹ׃ 14.7. וַיְהִי לְאָסָא חַיִל נֹשֵׂא צִנָּה וָרֹמַח מִיהוּדָה שְׁלֹשׁ מֵאוֹת אֶלֶף וּמִבִּנְיָמִן נֹשְׂאֵי מָגֵן וְדֹרְכֵי קֶשֶׁת מָאתַיִם וּשְׁמוֹנִים אָלֶף כָּל־אֵלֶּה גִּבּוֹרֵי חָיִל׃ 14.8. וַיֵּצֵא אֲלֵיהֶם זֶרַח הַכּוּשִׁי בְּחַיִל אֶלֶף אֲלָפִים וּמַרְכָּבוֹת שְׁלֹשׁ מֵאוֹת וַיָּבֹא עַד־מָרֵשָׁה׃ 14.9. וַיֵּצֵא אָסָא לְפָנָיו וַיַּעַרְכוּ מִלְחָמָה בְּגֵיא צְפַתָה לְמָרֵשָׁה׃ 14.11. וַיִּגֹּף יְהוָה אֶת־הַכּוּשִׁים לִפְנֵי אָסָא וְלִפְנֵי יְהוּדָה וַיָּנֻסוּ הַכּוּשִׁים׃ 14.12. וַיִּרְדְּפֵם אָסָא וְהָעָם אֲשֶׁר־עִמּוֹ עַד־לִגְרָר וַיִּפֹּל מִכּוּשִׁים לְאֵין לָהֶם מִחְיָה כִּי־נִשְׁבְּרוּ לִפְנֵי־יְהוָה וְלִפְנֵי מַחֲנֵהוּ וַיִּשְׂאוּ שָׁלָל הַרְבֵּה מְאֹד׃ 17.8. וְעִמָּהֶם הַלְוִיִּם שְׁמַעְיָהוּ וּנְתַנְיָהוּ וּזְבַדְיָהוּ וַעֲשָׂהאֵל ושמרימות [וּשְׁמִירָמוֹת] וִיהוֹנָתָן וַאֲדֹנִיָּהוּ וְטוֹבִיָּהוּ וְטוֹב אֲדוֹנִיָּה הַלְוִיִּם וְעִמָּהֶם אֱלִישָׁמָע וִיהוֹרָם הַכֹּהֲנִים׃ 17.9. וַיְלַמְּדוּ בִּיהוּדָה וְעִמָּהֶם סֵפֶר תּוֹרַת יְהוָה וַיָּסֹבּוּ בְּכָל־עָרֵי יְהוּדָה וַיְלַמְּדוּ בָּעָם׃ 19.8. וְגַם בִּירוּשָׁלִַם הֶעֱמִיד יְהוֹשָׁפָט מִן־הַלְוִיִּם וְהַכֹּהֲנִים וּמֵרָאשֵׁי הָאָבוֹת לְיִשְׂרָאֵל לְמִשְׁפַּט יְהוָה וְלָרִיב וַיָּשֻׁבוּ יְרוּשָׁלִָם׃ 20.5. וַיַּעֲמֹד יְהוֹשָׁפָט בִּקְהַל יְהוּדָה וִירוּשָׁלִַם בְּבֵית יְהוָה לִפְנֵי הֶחָצֵר הַחֲדָשָׁה׃ 20.6. וַיֹּאמַר יְהוָה אֱלֹהֵי אֲבֹתֵינוּ הֲלֹא אַתָּה־הוּא אֱלֹהִים בַּשָּׁמַיִם וְאַתָּה מוֹשֵׁל בְּכֹל מַמְלְכוֹת הַגּוֹיִם וּבְיָדְךָ כֹּחַ וּגְבוּרָה וְאֵין עִמְּךָ לְהִתְיַצֵּב׃ 20.7. הֲלֹא אַתָּה אֱלֹהֵינוּ הוֹרַשְׁתָּ אֶת־יֹשְׁבֵי הָאָרֶץ הַזֹּאת מִלִּפְנֵי עַמְּךָ יִשְׂרָאֵל וַתִּתְּנָהּ לְזֶרַע אַבְרָהָם אֹהַבְךָ לְעוֹלָם׃ 20.8. וַיֵּשְׁבוּ־בָהּ וַיִּבְנוּ לְךָ בָּהּ מִקְדָּשׁ לְשִׁמְךָ לֵאמֹר׃ 20.9. אִם־תָּבוֹא עָלֵינוּ רָעָה חֶרֶב שְׁפוֹט וְדֶבֶר וְרָעָב נַעַמְדָה לִפְנֵי הַבַּיִת הַזֶּה וּלְפָנֶיךָ כִּי שִׁמְךָ בַּבַּיִת הַזֶּה וְנִזְעַק אֵלֶיךָ מִצָּרָתֵנוּ וְתִשְׁמַע וְתוֹשִׁיעַ׃ 20.11. וְהִנֵּה־הֵם גֹּמְלִים עָלֵינוּ לָבוֹא לְגָרְשֵׁנוּ מִיְּרֻשָּׁתְךָ אֲשֶׁר הוֹרַשְׁתָּנוּ׃ 20.12. אֱלֹהֵינוּ הֲלֹא תִשְׁפָּט־בָּם כִּי אֵין בָּנוּ כֹּחַ לִפְנֵי הֶהָמוֹן הָרָב הַזֶּה הַבָּא עָלֵינוּ וַאֲנַחְנוּ לֹא נֵדַע מַה־נַּעֲשֶׂה כִּי עָלֶיךָ עֵינֵינוּ׃ 20.13. וְכָל־יְהוּדָה עֹמְדִים לִפְנֵי יְהוָה גַּם־טַפָּם נְשֵׁיהֶם וּבְנֵיהֶם׃ 20.14. וְיַחֲזִיאֵל בֶּן־זְכַרְיָהוּ בֶּן־בְּנָיָה בֶּן־יְעִיאֵל בֶּן־מַתַּנְיָה הַלֵּוִי מִן־בְּנֵי אָסָף הָיְתָה עָלָיו רוּחַ יְהוָה בְּתוֹךְ הַקָּהָל׃ 20.15. וַיֹּאמֶר הַקְשִׁיבוּ כָל־יְהוּדָה וְיֹשְׁבֵי יְרוּשָׁלִַם וְהַמֶּלֶךְ יְהוֹשָׁפָט כֹּה־אָמַר יְהוָה לָכֶם אַתֶּם אַל־תִּירְאוּ וְאַל־תֵּחַתּוּ מִפְּנֵי הֶהָמוֹן הָרָב הַזֶּה כִּי לֹא לָכֶם הַמִּלְחָמָה כִּי לֵאלֹהִים׃ 20.16. מָחָר רְדוּ עֲלֵיהֶם הִנָּם עֹלִים בְּמַעֲלֵה הַצִּיץ וּמְצָאתֶם אֹתָם בְּסוֹף הַנַּחַל פְּנֵי מִדְבַּר יְרוּאֵל׃ 20.17. לֹא לָכֶם לְהִלָּחֵם בָּזֹאת הִתְיַצְּבוּ עִמְדוּ וּרְאוּ אֶת־יְשׁוּעַת יְהוָה עִמָּכֶם יְהוּדָה וִירוּשָׁלִַם אַל־תִּירְאוּ וְאַל־תֵּחַתּוּ מָחָר צְאוּ לִפְנֵיהֶם וַיהוָה עִמָּכֶם׃ 20.18. וַיִּקֹּד יְהוֹשָׁפָט אַפַּיִם אָרְצָה וְכָל־יְהוּדָה וְיֹשְׁבֵי יְרוּשָׁלִַם נָפְלוּ לִפְנֵי יְהוָה לְהִשְׁתַּחֲוֺת לַיהוָה׃ 20.19. וַיָּקֻמוּ הַלְוִיִּם מִן־בְּנֵי הַקְּהָתִים וּמִן־בְּנֵי הַקָּרְחִים לְהַלֵּל לַיהוָה אֱלֹהֵי יִשְׂרָאֵל בְּקוֹל גָּדוֹל לְמָעְלָה׃ 23.13. וַתֵּרֶא וְהִנֵּה הַמֶּלֶךְ עוֹמֵד עַל־עַמּוּדוֹ בַּמָּבוֹא וְהַשָּׂרִים וְהַחֲצֹצְרוֹת עַל־הַמֶּלֶךְ וְכָל־עַם הָאָרֶץ שָׂמֵחַ וְתוֹקֵעַ בַּחֲצֹצְרוֹת וְהַמְשׁוֹרֲרִים בִּכְלֵי הַשִּׁיר וּמוֹדִיעִים לְהַלֵּל וַתִּקְרַע עֲתַלְיָהוּ אֶת־בְּגָדֶיהָ וַתֹּאמֶר קֶשֶׁר קָשֶׁר׃ 24.17. וְאַחֲרֵי מוֹת יְהוֹיָדָע בָּאוּ שָׂרֵי יְהוּדָה וַיִּשְׁתַּחֲווּ לַמֶּלֶךְ אָז שָׁמַע הַמֶּלֶךְ אֲלֵיהֶם׃ 24.18. וַיַּעַזְבוּ אֶת־בֵּית יְהוָה אֱלֹהֵי אֲבוֹתֵיהֶם וַיַּעַבְדוּ אֶת־הָאֲשֵׁרִים וְאֶת־הָעֲצַבִּים וַיְהִי־קֶצֶף עַל־יְהוּדָה וִירוּשָׁלִַם בְּאַשְׁמָתָם זֹאת׃ 24.19. וַיִּשְׁלַח בָּהֶם נְבִאִים לַהֲשִׁיבָם אֶל־יְהוָה וַיָּעִידוּ בָם וְלֹא הֶאֱזִינוּ׃ 24.21. וַיִּקְשְׁרוּ עָלָיו וַיִּרְגְּמֻהוּ אֶבֶן בְּמִצְוַת הַמֶּלֶךְ בַּחֲצַר בֵּית יְהוָה׃ 24.22. וְלֹא־זָכַר יוֹאָשׁ הַמֶּלֶךְ הַחֶסֶד אֲשֶׁר עָשָׂה יְהוֹיָדָע אָבִיו עִמּוֹ וַיַּהֲרֹג אֶת־בְּנוֹ וּכְמוֹתוֹ אָמַר יֵרֶא יְהוָה וְיִדְרֹשׁ׃ 24.23. וַיְהִי לִתְקוּפַת הַשָּׁנָה עָלָה עָלָיו חֵיל אֲרָם וַיָּבֹאוּ אֶל־יְהוּדָה וִירוּשָׁלִַם וַיַּשְׁחִיתוּ אֶת־כָּל־שָׂרֵי הָעָם מֵעָם וְכָל־שְׁלָלָם שִׁלְּחוּ לְמֶלֶךְ דַּרְמָשֶׂק׃ 24.24. כִּי בְמִצְעַר אֲנָשִׁים בָּאוּ חֵיל אֲרָם וַיהוָה נָתַן בְּיָדָם חַיִל לָרֹב מְאֹד כִּי עָזְבוּ אֶת־יְהוָה אֱלֹהֵי אֲבוֹתֵיהֶם וְאֶת־יוֹאָשׁ עָשׂוּ שְׁפָטִים׃ 24.25. וּבְלֶכְתָּם מִמֶּנּוּ כִּי־עָזְבוּ אֹתוֹ במחליים [בְּמַחֲלוּיִם] רַבִּים הִתְקַשְּׁרוּ עָלָיו עֲבָדָיו בִּדְמֵי בְּנֵי יְהוֹיָדָע הַכֹּהֵן וַיַּהַרְגֻהוּ עַל־מִטָּתוֹ וַיָּמֹת וַיִּקְבְּרֻהוּ בְּעִיר דָּוִיד וְלֹא קְבָרֻהוּ בְּקִבְרוֹת הַמְּלָכִים׃ 29.16. וַיָּבֹאוּ הַכֹּהֲנִים לִפְנִימָה בֵית־יְהוָה לְטַהֵר וַיּוֹצִיאוּ אֵת כָּל־הַטֻּמְאָה אֲשֶׁר מָצְאוּ בְּהֵיכַל יְהוָה לַחֲצַר בֵּית יְהוָה וַיְקַבְּלוּ הַלְוִיִּם לְהוֹצִיא לְנַחַל־קִדְרוֹן חוּצָה׃ 29.18. וַיָּבוֹאוּ פְנִימָה אֶל־חִזְקִיָּהוּ הַמֶּלֶךְ וַיֹּאמְרוּ טִהַרְנוּ אֶת־כָּל־בֵּית יְהוָה אֶת־מִזְבַּח הָעוֹלָה וְאֶת־כָּל־כֵּלָיו וְאֶת־שֻׁלְחַן הַמַּעֲרֶכֶת וְאֶת־כָּל־כֵּלָיו׃ 29.21. וַיָּבִיאוּ פָרִים־שִׁבְעָה וְאֵילִים שִׁבְעָה וּכְבָשִׂים שִׁבְעָה וּצְפִירֵי עִזִּים שִׁבְעָה לְחַטָּאת עַל־הַמַּמְלָכָה וְעַל־הַמִּקְדָּשׁ וְעַל־יְהוּדָה וַיֹּאמֶר לִבְנֵי אַהֲרֹן הַכֹּהֲנִים לְהַעֲלוֹת עַל־מִזְבַּח יְהוָה׃ 29.22. וַיִּשְׁחֲטוּ הַבָּקָר וַיְקַבְּלוּ הַכֹּהֲנִים אֶת־הַדָּם וַיִּזְרְקוּ הַמִּזְבֵּחָה וַיִּשְׁחֲטוּ הָאֵלִים וַיִּזְרְקוּ הַדָּם הַמִּזְבֵּחָה וַיִּשְׁחֲטוּ הַכְּבָשִׂים וַיִּזְרְקוּ הַדָּם הַמִּזְבֵּחָה׃ 29.23. וַיַּגִּישׁוּ אֶת־שְׂעִירֵי הַחַטָּאת לִפְנֵי הַמֶּלֶךְ וְהַקָּהָל וַיִּסְמְכוּ יְדֵיהֶם עֲלֵיהֶם׃ 29.24. וַיִּשְׁחָטוּם הַכֹּהֲנִים וַיְחַטְּאוּ אֶת־דָּמָם הַמִּזְבֵּחָה לְכַפֵּר עַל־כָּל־יִשְׂרָאֵל כִּי לְכָל־יִשְׂרָאֵל אָמַר הַמֶּלֶךְ הָעוֹלָה וְהַחַטָּאת׃ 29.25. וַיַּעֲמֵד אֶת־הַלְוִיִּם בֵּית יְהוָה בִּמְצִלְתַּיִם בִּנְבָלִים וּבְכִנֹּרוֹת בְּמִצְוַת דָּוִיד וְגָד חֹזֵה־הַמֶּלֶךְ וְנָתָן הַנָּבִיא כִּי בְיַד־יְהוָה הַמִּצְוָה בְּיַד־נְבִיאָיו׃ 29.26. וַיַּעַמְדוּ הַלְוִיִּם בִּכְלֵי דָוִיד וְהַכֹּהֲנִים בַּחֲצֹצְרוֹת׃ 29.27. וַיֹּאמֶר חִזְקִיָּהוּ לְהַעֲלוֹת הָעֹלָה לְהַמִּזְבֵּחַ וּבְעֵת הֵחֵל הָעוֹלָה הֵחֵל שִׁיר־יְהוָה וְהַחֲצֹצְרוֹת וְעַל־יְדֵי כְּלֵי דָּוִיד מֶלֶךְ־יִשְׂרָאֵל׃ 29.28. וְכָל־הַקָּהָל מִשְׁתַּחֲוִים וְהַשִּׁיר מְשׁוֹרֵר וְהַחֲצֹצְרוֹת מחצצרים [מַחְצְרִים] הַכֹּל עַד לִכְלוֹת הָעֹלָה׃ 30.1. וַיִּשְׁלַח יְחִזְקִיָּהוּ עַל־כָּל־יִשְׂרָאֵל וִיהוּדָה וְגַם־אִגְּרוֹת כָּתַב עַל־אֶפְרַיִם וּמְנַשֶּׁה לָבוֹא לְבֵית־יְהוָה בִּירוּשָׁלִָם לַעֲשׂוֹת פֶּסַח לַיהוָה אֱלֹהֵי יִשְׂרָאֵל׃ 30.1. וַיִּהְיוּ הָרָצִים עֹבְרִים מֵעִיר לָעִיר בְּאֶרֶץ־אֶפְרַיִם וּמְנַשֶּׁה וְעַד־זְבֻלוּן וַיִּהְיוּ מַשְׂחִיקִים עֲלֵיהֶם וּמַלְעִגִים בָּם׃ 31.3. וּמְנָת הַמֶּלֶךְ מִן־רְכוּשׁוֹ לָעֹלוֹת לְעֹלוֹת הַבֹּקֶר וְהָעֶרֶב וְהָעֹלוֹת לַשַּׁבָּתוֹת וְלֶחֳדָשִׁים וְלַמֹּעֲדִים כַּכָּתוּב בְּתוֹרַת יְהוָה׃ 31.4. וַיֹּאמֶר לָעָם לְיוֹשְׁבֵי יְרוּשָׁלִַם לָתֵת מְנָת הַכֹּהֲנִים וְהַלְוִיִּם לְמַעַן יֶחֶזְקוּ בְּתוֹרַת יְהוָה׃ 31.5. וְכִפְרֹץ הַדָּבָר הִרְבּוּ בְנֵי־יִשְׂרָאֵל רֵאשִׁית דָּגָן תִּירוֹשׁ וְיִצְהָר וּדְבַשׁ וְכֹל תְּבוּאַת שָׂדֶה וּמַעְשַׂר הַכֹּל לָרֹב הֵבִיאוּ׃ 31.6. וּבְנֵי יִשְׂרָאֵל וִיהוּדָה הַיּוֹשְׁבִים בְּעָרֵי יְהוּדָה גַּם־הֵם מַעְשַׂר בָּקָר וָצֹאן וּמַעְשַׂר קָדָשִׁים הַמְקֻדָּשִׁים לַיהוָה אֱלֹהֵיהֶם הֵבִיאוּ וַיִּתְּנוּ עֲרֵמוֹת עֲרֵמוֹת׃ 31.7. בַּחֹדֶשׁ הַשְּׁלִשִׁי הֵחֵלּוּ הָעֲרֵמוֹת לְיִסּוֹד וּבַחֹדֶשׁ הַשְּׁבִיעִי כִּלּוּ׃ 31.8. וַיָּבֹאוּ יְחִזְקִיָּהוּ וְהַשָּׂרִים וַיִּרְאוּ אֶת־הָעֲרֵמוֹת וַיְבָרֲכוּ אֶת־יְהוָה וְאֵת עַמּוֹ יִשְׂרָאֵל׃ 31.9. וַיִּדְרֹשׁ יְחִזְקִיָּהוּ עַל־הַכֹּהֲנִים וְהַלְוִיִּם עַל־הָעֲרֵמוֹת׃ 31.11. וַיֹּאמֶר יְחִזְקִיָּהוּ לְהָכִין לְשָׁכוֹת בְּבֵית יְהוָה וַיָּכִינוּ׃ 31.12. וַיָּבִיאוּ אֶת־הַתְּרוּמָה וְהַמַּעֲשֵׂר וְהַקֳּדָשִׁים בֶּאֱמוּנָה וַעֲלֵיהֶם נָגִיד כונניהו [כָּנַנְיָהוּ] הַלֵּוִי וְשִׁמְעִי אָחִיהוּ מִשְׁנֶה׃ 31.13. וִיחִיאֵל וַעֲזַזְיָהוּ וְנַחַת וַעֲשָׂהאֵל וִירִימוֹת וְיוֹזָבָד וֶאֱלִיאֵל וְיִסְמַכְיָהוּ וּמַחַת וּבְנָיָהוּ פְּקִידִים מִיַּד כונניהו [כָּנַנְיָהוּ] וְשִׁמְעִי אָחִיו בְּמִפְקַד יְחִזְקִיָּהוּ הַמֶּלֶךְ וַעֲזַרְיָהוּ נְגִיד בֵּית־הָאֱלֹהִים׃ 31.14. וְקוֹרֵא בֶן־יִמְנָה הַלֵּוִי הַשּׁוֹעֵר לַמִּזְרָחָה עַל נִדְבוֹת הָאֱלֹהִים לָתֵת תְּרוּמַת יְהוָה וְקָדְשֵׁי הַקֳּדָשִׁים׃ 31.15. וְעַל־יָדוֹ עֵדֶן וּמִנְיָמִן וְיֵשׁוּעַ וּשְׁמַעְיָהוּ אֲמַרְיָהוּ וּשְׁכַנְיָהוּ בְּעָרֵי הַכֹּהֲנִים בֶּאֱמוּנָה לָתֵת לַאֲחֵיהֶם בְּמַחְלְקוֹת כַּגָּדוֹל כַּקָּטָן׃ 31.16. מִלְּבַד הִתְיַחְשָׂם לִזְכָרִים מִבֶּן שָׁלוֹשׁ שָׁנִים וּלְמַעְלָה לְכָל־הַבָּא לְבֵית־יְהוָה לִדְבַר־יוֹם בְּיוֹמוֹ לַעֲבוֹדָתָם בְּמִשְׁמְרוֹתָם כְּמַחְלְקוֹתֵיהֶם׃ 31.17. וְאֵת הִתְיַחֵשׂ הַכֹּהֲנִים לְבֵית אֲבוֹתֵיהֶם וְהַלְוִיִּם מִבֶּן עֶשְׂרִים שָׁנָה וּלְמָעְלָה בְּמִשְׁמְרוֹתֵיהֶם בְּמַחְלְקוֹתֵיהֶם׃ 31.18. וּלְהִתְיַחֵשׂ בְּכָל־טַפָּם נְשֵׁיהֶם וּבְנֵיהֶם וּבְנוֹתֵיהֶם לְכָל־קָהָל כִּי בֶאֱמוּנָתָם יִתְקַדְּשׁוּ־קֹדֶשׁ׃ 31.19. וְלִבְנֵי אַהֲרֹן הַכֹּהֲנִים בִּשְׂדֵי מִגְרַשׁ עָרֵיהֶם בְּכָל־עִיר וָעִיר אֲנָשִׁים אֲשֶׁר נִקְּבוּ בְּשֵׁמוֹת לָתֵת מָנוֹת לְכָל־זָכָר בַּכֹּהֲנִים וּלְכָל־הִתְיַחֵשׂ בַּלְוִיִּם׃ 32.6. וַיִּתֵּן שָׂרֵי מִלְחָמוֹת עַל־הָעָם וַיִּקְבְּצֵם אֵלָיו אֶל־רְחוֹב שַׁעַר הָעִיר וַיְדַבֵּר עַל־לְבָבָם לֵאמֹר׃ 32.7. חִזְקוּ וְאִמְצוּ אַל־תִּירְאוּ וְאַל־תֵּחַתּוּ מִפְּנֵי מֶלֶךְ אַשּׁוּר וּמִלִּפְנֵי כָּל־הֶהָמוֹן אֲשֶׁר־עִמּוֹ כִּי־עִמָּנוּ רַב מֵעִמּוֹ׃ 32.8. עִמּוֹ זְרוֹעַ בָּשָׂר וְעִמָּנוּ יְהוָה אֱלֹהֵינוּ לְעָזְרֵנוּ וּלְהִלָּחֵם מִלְחֲמֹתֵנוּ וַיִּסָּמְכוּ הָעָם עַל־דִּבְרֵי יְחִזְקִיָּהוּ מֶלֶךְ־יְהוּדָה׃ 32.21. וַיִּשְׁלַח יְהוָה מַלְאָךְ וַיַּכְחֵד כָּל־גִּבּוֹר חַיִל וְנָגִיד וְשָׂר בְּמַחֲנֵה מֶלֶךְ אַשּׁוּר וַיָּשָׁב בְּבֹשֶׁת פָּנִים לְאַרְצוֹ וַיָּבֹא בֵּית אֱלֹהָיו ומיציאו [וּמִיצִיאֵי] מֵעָיו שָׁם הִפִּילֻהוּ בֶחָרֶב׃ 34.13. וְעַל הַסַּבָּלִים וּמְנַצְּחִים לְכֹל עֹשֵׂה מְלָאכָה לַעֲבוֹדָה וַעֲבוֹדָה וּמֵהַלְוִיִּם סוֹפְרִים וְשֹׁטְרִים וְשׁוֹעֲרִים׃ 34.19. וַיְהִי כִּשְׁמֹעַ הַמֶּלֶךְ אֵת דִּבְרֵי הַתּוֹרָה וַיִּקְרַע אֶת־בְּגָדָיו׃ 34.24. כֹּה אָמַר יְהוָה הִנְנִי מֵבִיא רָעָה עַל־הַמָּקוֹם הַזֶּה וְעַל־יוֹשְׁבָיו אֵת כָּל־הָאָלוֹת הַכְּתוּבוֹת עַל־הַסֵּפֶר אֲשֶׁר קָרְאוּ לִפְנֵי מֶלֶךְ יְהוּדָה׃ 35.25. וַיְקוֹנֵן יִרְמְיָהוּ עַל־יֹאשִׁיָּהוּ וַיֹּאמְרוּ כָל־הַשָּׁרִים וְהַשָּׁרוֹת בְּקִינוֹתֵיהֶם עַל־יֹאשִׁיָּהוּ עַד־הַיּוֹם וַיִּתְּנוּם לְחֹק עַל־יִשְׂרָאֵל וְהִנָּם כְּתוּבִים עַל־הַקִּינוֹת׃ 36.11. בֶּן־עֶשְׂרִים וְאַחַת שָׁנָה צִדְקִיָּהוּ בְמָלְכוֹ וְאַחַת עֶשְׂרֵה שָׁנָה מָלַךְ בִּירוּשָׁלִָם׃ 36.12. וַיַּעַשׂ הָרַע בְּעֵינֵי יְהוָה אֱלֹהָיו לֹא נִכְנַע מִלִּפְנֵי יִרְמְיָהוּ הַנָּבִיא מִפִּי יְהוָה׃ 36.13. וְגַם בַּמֶּלֶךְ נְבוּכַדְנֶאצַּר מָרָד אֲשֶׁר הִשְׁבִּיעוֹ בֵּאלֹהִים וַיֶּקֶשׁ אֶת־עָרְפּוֹ וַיְאַמֵּץ אֶת־לְבָבוֹ מִשּׁוּב אֶל־יְהוָה אֱלֹהֵי יִשְׂרָאֵל׃ 36.14. גַּם כָּל־שָׂרֵי הַכֹּהֲנִים וְהָעָם הִרְבּוּ לִמְעָול־מַעַל כְּכֹל תֹּעֲבוֹת הַגּוֹיִם וַיְטַמְּאוּ אֶת־בֵּית יְהוָה אֲשֶׁר הִקְדִּישׁ בִּירוּשָׁלִָם׃ 36.15. וַיִּשְׁלַח יְהוָה אֱלֹהֵי אֲבוֹתֵיהֶם עֲלֵיהֶם בְּיַד מַלְאָכָיו הַשְׁכֵּם וְשָׁלוֹחַ כִּי־חָמַל עַל־עַמּוֹ וְעַל־מְעוֹנוֹ׃ 36.16. וַיִּהְיוּ מַלְעִבִים בְּמַלְאֲכֵי הָאֱלֹהִים וּבוֹזִים דְּבָרָיו וּמִתַּעְתְּעִים בִּנְבִאָיו עַד עֲלוֹת חֲמַת־יְהוָה בְּעַמּוֹ עַד־לְאֵין מַרְפֵּא׃ 36.17. וַיַּעַל עֲלֵיהֶם אֶת־מֶלֶךְ כשדיים [כַּשְׂדִּים] וַיַּהֲרֹג בַּחוּרֵיהֶם בַּחֶרֶב בְּבֵית מִקְדָּשָׁם וְלֹא חָמַל עַל־בָּחוּר וּבְתוּלָה זָקֵן וְיָשֵׁשׁ הַכֹּל נָתַן בְּיָדוֹ׃ 36.18. וְכֹל כְּלֵי בֵּית הָאֱלֹהִים הַגְּדֹלִים וְהַקְּטַנִּים וְאֹצְרוֹת בֵּית יְהוָה וְאֹצְרוֹת הַמֶּלֶךְ וְשָׂרָיו הַכֹּל הֵבִיא בָבֶל׃ 36.19. וַיִּשְׂרְפוּ אֶת־בֵּית הָאֱלֹהִים וַיְנַתְּצוּ אֵת חוֹמַת יְרוּשָׁלִָם וְכָל־אַרְמְנוֹתֶיהָ שָׂרְפוּ בָאֵשׁ וְכָל־כְּלֵי מַחֲמַדֶּיהָ לְהַשְׁחִית׃ 36.21. לְמַלֹּאות דְּבַר־יְהוָה בְּפִי יִרְמְיָהוּ עַד־רָצְתָה הָאָרֶץ אֶת־שַׁבְּתוֹתֶיהָ כָּל־יְמֵי הָשַּׁמָּה שָׁבָתָה לְמַלֹּאות שִׁבְעִים שָׁנָה׃

2.11. Huram said moreover: ‘Blessed be the LORD, the God of Israel, that made heaven and earth, who hath given to David the king a wise son, endued with discretion and understanding, that should build a house for the LORD, and a house for his kingdom. 5.1. Thus all the work that Solomon wrought for the house of the LORD was finished. And Solomon brought in the things that David his father had hallowed; even the silver, and the gold, and all the vessels, and put them in the treasuries of the house of God. 5.3. And all the men of Israel assembled themselves unto the king at the feast, which was in the seventh month. 5.7. And the priests brought in the ark of the covet of the LORD unto its place, into the Sanctuary of the house, to the most holy place, even under the wings of the cherubim. 5.8. For the cherubim spread forth their wings over the place of the ark, and the cherubim covered the ark and the staves thereof above. 5.10. There was nothing in the ark save the two tables which Moses put there at Horeb, when the LORD made a covet with the children of Israel, when they came out of Egypt. 5.11. And it came to pass, when the priests were come out of the holy place—for all the priests that were present had sanctified themselves, and did not keep their courses; 5.12. also the Levites who were the singers, all of them, even Asaph, Heman, Jeduthun, and their sons and their brethren, arrayed in fine linen, with cymbals and psalteries and harps, stood at the east end of the altar, and with them a hundred and twenty priests sounding with trumpets— 5.13. it came even to pass, when the trumpeters and singers were as one, to make one sound to be heard in praising and thanking the LORD; and when they lifted up their voice with the trumpets and cymbals and instruments of music, and praised the LORD: ‘for He is good, for His mercy endureth for ever’; that then the house was filled with a cloud, even the house of the LORD, 6.9. nevertheless thou shalt not build the house, but thy son that shall come forth out of thy loins, he shall build the house for My name. 6.13. for Solomon had made a brazen scaffold, of five cubits long, and five cubits broad, and three cubits high, and had set it in the midst of the court; and upon it he stood, and kneeled down upon his knees before all the congregation of Israel, and spread forth his hands toward heaven— 7.6. And the priests stood, according to their offices; the Levites also with instruments of music of the LORD, which David the king had made, to give thanks unto the LORD, for His mercy endureth for ever, with the praises of David by their hand; and the priests sounded trumpets over against them; and all Israel stood. 9.11. And the king made of the sandal-wood paths for the house of the LORD, and for the king’s house, and harps and psalteries for the singers; and there were none such seen before in the land of Judah. 13.11. and they burn unto the LORD every morning and every evening burnt-offerings and sweet incense; the showbread also set they in order upon the pure table; and the candlestick of gold with the lamps thereof, to burn every evening; for we keep the charge of the LORD our God; but ye have forsaken Him. 14.7. And Asa had an army that bore bucklers and spears, out of Judah three hundred thousand; and out of Benjamin, that bore shields and drew bows, two hundred and fourscore thousand; all these were mighty men of valour. 14.8. And there came out against them Zerah the Ethiopian with an army of a thousand thousand, and three hundred chariots; and he came unto Mareshah. 14.9. Then Asa went out to meet him, and they set the battle in array in the valley of Zephath at Mareshah. 14.10. And Asa cried unto the LORD his God, and said: ‘LORD, there is none beside Thee to help, between the mighty and him that hath no strength; help us, O LORD our God; for we rely on Thee, and in Thy name are we come against this multitude. Thou art the LORD our God; let not man prevail against Thee.’ 14.11. So the LORD smote the Ethiopians before Asa, and before Judah; and the Ethiopians fled. 14.12. And Asa and the people that were with him pursued them unto Gerar; and there fell of the Ethiopians so that none remained alive; for they were shattered before the LORD, and before His host; and they carried away very much booty. 17.8. and with them the Levites, even Shemaiah, and Nethaniah, and Zebadiah, and Asahel, and Shemiramoth, and Jehonathan, and Adonijah, and Tobijah, and Tob-adonijah, the Levites; and with them Elishama and Jehoram, the priests. 17.9. And they taught in Judah, having the book of the Law of the LORD with them; and they went about throughout all the cities of Judah, and taught among the people. 17.10. And a terror from the LORD fell upon all the kingdoms of the lands that were round about Judah, so that they made no war against Jehoshaphat. 19.8. Moreover in Jerusalem did Jehoshaphat set of the Levites and the priests, and of the heads of the fathers’houses of Israel, for the judgment of the LORD, and for controversies. And they returned to Jerusalem. 20.5. And Jehoshaphat stood in the congregation of Judah and Jerusalem, in the house of the LORD, before the new court; 20.6. and he said: ‘O LORD, the God of our fathers, art not Thou alone God in heaven? and art not Thou ruler over all the kingdoms of the nations? and in Thy hand is power and might, so that none is able to withstand Thee. 20.7. Didst not Thou, O our God, drive out the inhabitants of this land before Thy people Israel, and gavest it to the seed of Abraham Thy friend for ever? 20.8. And they dwelt therein, and have built Thee a sanctuary therein for Thy name, saying: 20.9. If evil come upon us, the sword, judgment, or pestilence, or famine, we will stand before this house, and before Thee—for Thy name is in this house—and cry unto Thee in our affliction, and Thou wilt hear and save. 20.10. And now, behold, the children of Ammon and Moab and mount Seir, whom Thou wouldest not let Israel invade, when they came out of the land of Egypt, but they turned aside from them, and destroyed them not; 20.11. behold, they render unto us [evil], to come to cast us out of Thy possession, which Thou hast given us to inherit. 20.12. O our God, wilt Thou not execute judgment on them? for we have no might against this great multitude that cometh against us; neither know we what to do; but our eyes are upon Thee.’ 20.13. And all Judah stood before the LORD, with their little ones, their wives, and their children. 20.14. Then upon Jahaziel the son of Zechariah, the son of Benaiah, the son of Jeiel, the son of Mattaniah, the Levite, of the sons of Asaph, came the spirit of the LORD in the midst of the congregation; 20.15. and he said: ‘Hearken ye, all Judah, and ye inhabitants of Jerusalem, and thou king Jehoshaphat: thus saith the LORD unto you: Fear not ye, neither be dismayed by reason of this great multitude; for the battle is not yours, but God’s. 20.16. To-morrow go ye down against them; behold, they come up by the ascent of Ziz; and ye shall find them at the end of the valley, before the wilderness of Jeruel. 20.17. Ye shall not need to fight in this battle; set yourselves, stand ye still, and see the salvation of the LORD with you, O Judah and Jerusalem; fear not, nor be dismayed; to-morrow go out against them; for the LORD is with you.’ 20.18. And Jehoshaphat bowed his head with his face to the ground; and all Judah and the inhabitants of Jerusalem fell down before the LORD, worshipping the LORD. 20.19. And the Levites, of the children of the Kohathites and of the children of the Korahites, stood up to praise the LORD, the God of Israel, with an exceeding loud voice. 23.13. and she looked, and, behold, the king stood on his platform at the entrance, and the captains and the trumpets by the king; and all the people of the land rejoiced, and blew with trumpets; the singers also [played] on instruments of music, and led the singing of praise. Then Athaliah rent her clothes, and said: ‘Treason, treason.’ 24.17. Now after the death of Jehoiada came the princes of Judah, and prostrated themselves before the king. Then the king hearkened unto them. 24.18. And they forsook the house of the LORD, the God of their fathers, and served the Asherim and the idols; and wrath came upon Judah and Jerusalem for this their guiltiness. 24.19. Yet He sent prophets to them, to bring them back unto the LORD; and they admonished them, but they would not give ear. 24.20. And the spirit of God clothed Zechariah the son of Jehoiada the priest; and he stood above the people, and said unto them: ‘Thus saith God: Why transgress ye the commandments of the LORD, that ye cannot prosper? because ye have forsaken the LORD, He hath also forsaken you.’ 24.21. And they conspired against him, and stoned him with stones at the commandment of the king in the court of the house of the LORD. 24.22. Thus Joash the king remembered not the kindness which Jehoiada his father had done to him, but slew his son. And when he died, he said: ‘The LORD look upon it, and require it.’ 24.23. And it came to pass, when the year was come about, that the army of the Arameans came up against him; and they came to Judah and Jerusalem, and destroyed all the princes of the people from among the people, and sent all the spoil of them unto the king of Damascus. 24.24. For the army of the Arameans came with a small company of men; and the LORD delivered a very great host into their hand, because they had forsaken the LORD, the God of their fathers. So they executed judgment upon Joash. 24.25. And when they were departed from him—for they left him in great diseases—his own servants conspired against him for the blood of the sons of Jehoiada the priest, and slew him on his bed, and he died; and they buried him in the city of David, but they buried him not in the sepulchres of the kings. 29.16. And the priests went in unto the inner part of the house of the LORD, to cleanse it, and brought out all the uncleanness that they found in the temple of the LORD into the court of the house of the LORD. And the Levites took it, to carry it out abroad to the brook Kidron. 29.18. Then they went in to Hezekiah the king within [the palace], and said: ‘We have cleansed all the house of the LORD, even the altar of burnt-offering, with all the vessels thereof, and the table of showbread, with all the vessels thereof. 29.20. Then Hezekiah the king arose early, and gathered the princes of the city, and went up to the house of the LORD. 29.21. And they brought seven bullocks, and seven rams, and seven lambs, and seven he-goats, for a sin-offering for the kingdom and for the sanctuary and for Judah. And he commanded the priests the sons of Aaron to offer them on the altar of the LORD. 29.22. So they killed the bullocks, and the priests received the blood, and dashed it against the altar; and they killed the rams, and dashed the blood against the altar; they killed also the lambs, and dashed the blood against the altar. 29.23. And they brought near the he-goats for the sin-offering before the king and the congregation, and they laid their hands upon them; 29.24. and the priests killed them, and they made a sin-offering with their blood upon the altar, to make atonement for all Israel; for the king commanded that the burnt-offering and the sin-offering should be made for all Israel. 29.25. And he set the Levites in the house of the LORD with cymbals, with psalteries, and with harps, according to the commandment of David, and of Gad the king’s seer, and Nathan the prophet; for the commandment was of the LORD by His prophets. 29.26. And the Levites stood with the instruments of David, and the priests with the trumpets. 29.27. And Hezekiah commanded to offer the burnt-offering upon the altar. And when the burnt-offering began, the song of the LORD began also, and the trumpets, together with the instruments of David king of Israel. 29.28. And all the congregation prostrated themselves, and the singers sang, and the trumpeters sounded; all this continued until the burnt-offering was finished. 30.1. And Hezekiah sent to all Israel and Judah, and wrote letters also to Ephraim and Manasseh, that they should come to the house of the LORD at Jerusalem, to keep the passover unto the LORD, the God of Israel. 31.3. He appointed also the king’s portion of his substance for the burnt-offerings, to wit, for the morning and evening burnt-offerings, and the burnt-offerings for the sabbaths, and for the new moons, and for the appointed seasons, as it is written in the Law of the LORD. 31.4. Moreover he commanded the people that dwelt in Jerusalem to give the portion of the priests and the Levites, that they might give themselves to the law of the LORD. 31.5. And as soon as the commandment came abroad, the children of Israel gave in abundance the first-fruits of corn, wine, and oil, and honey, and of all the increase of the field; and the tithe of all things brought they in abundantly. 31.6. And the children of Israel and Judah, that dwelt in the cities of Judah, they also brought in the tithe of oxen and sheep, and the tithe of hallowed things which were hallowed unto the LORD their God, and laid them by heaps. 31.7. In the third month they began to lay the foundation of the heaps, and finished them in the seventh month. 31.8. And when Hezekiah and the princes came and saw the heaps, they blessed the LORD, and His people Israel. 31.9. Then Hezekiah questioned the priests and the Levites concerning the heaps. 31.10. And Azariah the chief priest, of the house of Zadok, answered him and said: ‘Since the people began to bring the offerings into the house of the LORD, we have eaten and had enough, and have left plenty; for the LORD hath blessed His people; and that which is left is this great store.’ 31.11. Then Hezekiah commanded to prepare chambers in the house of the LORD; and they prepared them. 31.12. And they brought in the offerings and the tithes and the hallowed things faithfully; and over them Coiah the Levite was ruler, and Shimei his brother was second. 31.13. And Jehiel, and Azaziah, and Nahath, and Asahel, and Jerimoth, and Jozabad, and Eliel, and Ismachiah, and Mahath, and Benaiah, were overseers under the hand of Coiah and Shimei his brother, by the appointment of Hezekiah the king, and Azariah the ruler of the house of God. 31.14. And Kore the son of Imnah the Levite, the porter at the east gate, was over the freewill-offerings of God, to distribute the offerings of the LORD, and the most holy things. 31.15. And under him were Eden, and Miniamin, and Jeshua, and Shemaiah, Amariah, and Shecaniah, in the cities of the priests, in their office of trust, to give to their brethren by courses, as well to the great as to the small; 31.16. beside them that were reckoned by genealogy of males, from three years old and upward, even every one that entered into the house of the LORD, for his daily portion, for their service in their charges according to their courses; 31.17. and them that were reckoned by genealogy of the priests by their fathers’houses, and the Levites from twenty years old and upward, in their charges by their courses; 31.18. even to give to them that were reckoned by genealogy of all their little ones, their wives, and their sons, and their daughters, through all the congregation; for in their office of trust they administered the sacred gifts; 31.19. also for the sons of Aaron the priests, that were in the fields of the open land about their cities, in every city, there were men that were mentioned by name, to give portions to all the males among the priests, and to all that were reckoned by genealogy among the Levites. 32.6. And he set captains of war over the people, and gathered them together to him in the broad place at the gate of the city, and spoke encouragingly to them, saying: 32.7. ’Be strong and of good courage, be not afraid nor dismayed for the king of Assyria, nor for all the multitude that is with him; for there is a Greater with us than with him: 32.8. with him is an arm of flesh; but with us is the LORD our God to help us, and to fight our battles.’ And the people rested themselves upon the words of Hezekiah king of Judah. 32.20. And Hezekiah the king, and Isaiah the prophet the son of Amoz, prayed because of this, and cried to heaven. 32.21. And the LORD sent an angel, who cut off all the mighty men of valour, and the leaders and captains, in the camp of the king of Assyria. So he returned with shame of face to his own land. And when he was come into the house of his god, they that came forth of his own bowels slew him there with the sword. 34.13. Also they were over the bearers of burdens, and presided over all that did the work in every manner of service; and of the Levites there were scribes, and officers, and porters. 34.19. And it came to pass, when the king had heard the words of the Law, that he rent his clothes. 34.24. Thus saith the LORD: Behold, I will bring evil upon this place, and upon the inhabitants thereof, even all the curses that are written in the book which they have read before the king of Judah; 35.25. And Jeremiah lamented for Josiah; and all the singing men and singing women spoke of Josiah in their lamentations, unto this day; and they made them an ordice in Israel; and, behold, they are written in the lamentations. 36.11. Zedekiah was twenty and one years old when he began to reign; and he reigned eleven years in Jerusalem; 36.12. and he did that which was evil in the sight of the LORD his God; he humbled not himself before Jeremiah the prophet speaking from the mouth of the LORD. 36.13. And he also rebelled against king Nebuchadnezzar, who had made him swear by God; but he stiffened his neck, and hardened his heart from turning unto the LORD, the God of Israel. 36.14. Moreover all the chiefs of the priests, and the people, transgressed very greatly after all the abominations of the nations; and they polluted the house of the LORD which He had hallowed in Jerusalem. 36.15. And the LORD, the God of their fathers, sent to them by His messengers, sending betimes and often; because He had compassion on His people, and on His dwelling-place; 36.16. but they mocked the messengers of God, and despised His words, and scoffed at His prophets, until the wrath of the LORD arose against His people, till there was no remedy. 36.17. Therefore He brought upon them the king of the Chaldeans, who slew their young men with the sword in the house of their sanctuary, and had no compassion upon young man or maiden, old man or hoary-headed; He gave them all into his hand. 36.18. And all the vessels of the house of God, great and small, and the treasures of the house of the LORD, and the treasures of the king, and of his princes; all these he brought to Babylon. 36.19. And they burnt the house of God, and broke down the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof. 36.20. And them that had escaped from the sword carried he away to Babylon; and they were servants to him and his sons until the reign of the kingdom of Persia; 36.21. to fulfil the word of the LORD by the mouth of Jeremiah, until the land had been paid her sabbaths; for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years.

71. Aristophanes, Knights, 989 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •temple in jerusalem Found in books: Gera, Judith (2014) 454

989. τὴν Δωριστὶ μόνην ἂν ἁρμόττεσθαι

72. Septuagint, Prayer of Azariah, 3.37 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Gera, Judith (2014) 323

73. Thucydides, The History of The Peloponnesian War, 6.32.1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •temple (in jerusalem) Found in books: Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 194

74. Herodotus, Histories, 1.136, 1.138, 1.204-1.216, 4.11, 7.99, 8.26, 8.68, 8.98, 8.101-8.103, 9.24, 9.80-9.82 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •zerubbabel, rebuilder of temple in jerusalem •temple in jerusalem •loyalty of egyptian jews to temple in jerusalem, loyalty to rulers, josephus’ view of •temple in jerusalem, altar and vessels Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 493, 748; Gera, Judith (2014) 67, 183, 215, 345, 442, 445

1.136. ἀνδραγαθίη δὲ αὕτη ἀποδέδεκται, μετὰ τὸ μάχεσθαι εἶναι ἀγαθόν, ὃς ἂν πολλοὺς ἀποδέξῃ παῖδας· τῷ δὲ τοὺς πλείστους ἀποδεικνύντι δῶρα ἐκπέμπει βασιλεὺς ἀνὰ πᾶν ἔτος. τὸ πολλὸν δʼ ἡγέαται ἰσχυρὸν εἶναι. παιδεύουσι δὲ τοὺς παῖδας ἀπὸ πενταέτεος ἀρξάμενοι μέχρι εἰκοσαέτεος τρία μοῦνα, ἰππεύειν καὶ τοξεύειν καὶ ἀληθίζεσθαι. πρὶν δὲ ἢ πενταέτης γένηται, οὐκ ἀπικνέεται ἐς ὄψιν τῷ πατρί, ἀλλὰ παρὰ τῇσι γυναιξὶ δίαιταν ἔχει. τοῦδε δὲ εἵνεκα τοῦτο οὕτω ποιέεται, ἵνα ἢν ἀποθάνῃ τρεφόμενος, μηδεμίαν ἄσην τῷ πατρὶ προσβάλῃ. 1.138. ἅσσα δέ σφι ποιέειν οὐκ ἔξεστι, ταῦτα οὐδὲ λέγειν ἔξεστι. αἴσχιστον δὲ αὐτοῖσι τὸ ψεύδεσθαι νενόμισται, δεύτερα δὲ τὸ ὀφείλειν χρέος, πολλῶν μὲν καὶ ἄλλων εἵνεκα, μάλιστα δὲ ἀναγκαίην φασὶ εἶναι τὸν ὀφείλοντα καί τι ψεῦδος λέγειν. ὃς ἂν δὲ τῶν ἀστῶν λέπρην ἢ λεύκην ἔχῃ, ἐς πόλιν οὗτος οὐ κατέρχεται οὐδὲ συμμίσγεται τοῖσι ἄλλοισι Πέρσῃσι· φασὶ δέ μιν ἐς τὸν ἥλιον ἁμαρτόντα τι ταῦτα ἔχειν. ξεῖνον δὲ πάντα τὸν λαμβανόμενον ὑπὸ τουτέων πολλοὶ ἐξελαύνουσι ἐκ τῆς χώρης, καὶ τὰς λευκὰς περιστεράς, τὴν αὐτὴν αἰτίην ἐπιφέροντες. ἐς ποταμὸν δὲ οὔτε ἐνουρέουσι οὔτε ἐμπτύουσι, οὐ χεῖρας ἐναπονίζονται, οὐδὲ ἄλλον οὐδένα περιορῶσι, ἀλλὰ σέβονται ποταμοὺς μάλιστα. 1.204. τὰ μὲν δὴ πρὸς ἑσπέρην τῆς θαλάσσης ταύτης τῆς Κασπίης καλεομένης ὁ Καύκασος ἀπέργει, τὰ δὲ πρὸς ἠῶ τε καὶ ἥλιον ἀνατέλλοντα πεδίον ἐκδέκεται πλῆθος ἄπειρον ἐς ἄποψιν. τοῦ ὦν δὴ πεδίου τούτου τοῦ μεγάλου οὐκ ἐλαχίστην μοῖραν μετέχουσι οἱ Μασσαγέται, ἐπʼ οὓς ὁ Κῦρος ἔσχε προθυμίην στρατεύσασθαι. πολλά τε γάρ μιν καὶ μεγάλα τὰ ἐπαείροντα καὶ ἐποτρύνοντα ἦν, πρῶτον μὲν ἡ γένεσις, τὸ δοκέειν πλέον τι εἶναι ἀνθρώπου, δευτέρα δὲ ἡ εὐτυχίη ἡ κατὰ τοὺς πολέμους γενομένη· ὅκῃ γὰρ ἰθύσειε στρατεύεσθαι Κῦρος, ἀμήχανον ἦν ἐκεῖνο τὸ ἔθνος διαφυγεῖν. 1.205. ἦν δὲ τοῦ ἀνδρὸς ἀποθανόντος γυνὴ τῶν Μασσαγετέων βασίλεια. Τόμυρίς οἱ ἦν οὔνομα. ταύτην πέμπων ὁ Κῦρος ἐμνᾶτο τῷ λόγῳ θέλων γυναῖκα ἣν ἔχειν. ἡ δὲ Τόμυρις συνιεῖσα οὐκ αὐτήν μιν μνώμενον ἀλλὰ τὴν Μασαγετέων βασιληίην, ἀπείπατο τὴν πρόσοδον. Κῦρος δὲ μετὰ τοῦτο, ὥς οἱ δόλῳ οὐ προεχώρεε, ἐλάσας ἐπὶ τὸν Ἀράξεα ἐποιέετο ἐκ τοῦ ἐμφανέος ἐπὶ τοὺς Μασσαγέτας στρατηίην, γεφύρας τε ζευγνύων ἐπὶ τοῦ ποταμοῦ διάβασιν τῷ στρατῷ, καὶ πύργους ἐπὶ πλοίων τῶν διαπορθμευόντων τὸν ποταμὸν οἰκοδομεόμενος. 1.206. ἔχοντι δέ οἱ τοῦτον τὸν πόνον πέμψασα ἡ Τόμυρις κήρυκα ἔλεγε τάδε. “ὦ βασιλεῦ Μήδων, παῦσαι σπεύδων τὰ σπεύδεις· οὐ γὰρ ἂν εἰδείης εἴ τοι ἐς καιρὸν ἔσται ταῦτα τελεόμενα· παυσάμενος δὲ βασίλευε τῶν σεωυτοῦ, καὶ ἡμέας ἀνέχευ ὁρέων ἄρχοντας τῶν περ ἄρχομεν. οὔκων ἐθελήσεις ὑποθήκῃσι τῇσιδε χρᾶσθαι, ἀλλὰ πάντως μᾶλλον ἢ διʼ ἡσυχίης εἶναι· σὺ δὴ εἰ μεγάλως προθυμέαι Μασσαγετέων πειρηθῆναι, φέρε μόχθον μὲν τὸν ἔχεις ζευγνὺς τὸν ποταμὸν ἄπες, σὺ δὲ ἡμέων ἀναχωρησάντων ἀπὸ τοῦ ποταμοῦ τριῶν ἡμερέων ὁδὸν διάβαινε ἐς τὴν ἡμετέρην· εἰ δʼ ἡμέας βούλεαι ἐσδέξασθαι μᾶλλον ἐς τὴν ὑμετέρην, σὺ τὠυτὸ τοῦτο ποίεε.” ταῦτα δὲ ἀκούσας ὁ Κῦρος συνεκάλεσε Περσέων τοὺς πρώτους, συναγείρας δὲ τούτους ἐς μέσον σφι προετίθεε τὸ πρῆγμα, συμβουλευόμενος ὁκότερα ποιέῃ. τῶν δὲ κατὰ τὠυτὸ αἱ γνῶμαι συνεξέπιπτον κελευόντων ἐσδέκεσθαι Τόμυρίν τε καὶ τὸν στρατὸν αὐτῆς ἐς τὴν χώρην. 1.207. παρεὼν δὲ καὶ μεμφόμενος τὴν γνώμην ταύτην Κροῖσος ὁ Λυδὸς ἀπεδείκνυτο ἐναντίην τῇ προκειμένῃ γνώμῃ, λέγων τάδε. “ὦ βασιλεῦ, εἶπον μὲν καὶ πρότερόν τοι ὅτι ἐπεί με Ζεὺς ἔδωκέ τοι, τὸ ἂν ὁρῶ σφάλμα ἐὸν οἴκῳ τῷ σῷ κατὰ δύναμιν ἀποτρέψειν· τὰ δὲ μοι παθήματα ἐόντα ἀχάριτα μαθήματα γέγονε. εἰ μὲν ἀθάνατος δοκέεις εἶναι καὶ στρατιῆς τοιαύτης ἄρχειν, οὐδὲν ἂν εἴη πρῆγμα γνώμας ἐμὲ σοὶ ἀποφαίνεσθαι· εἰ δʼ ἔγνωκας ὅτι ἄνθρωπος καὶ σὺ εἶς καὶ ἑτέρων τοιῶνδε ἄρχεις, ἐκεῖνο πρῶτον μάθε, ὡς κύκλος τῶν ἀνθρωπηίων ἐστὶ πρηγμάτων, περιφερόμενος δὲ οὐκ ἐᾷ αἰεὶ τοὺς αὐτοὺς; εὐτυχέειν. ἤδη ὦν ἔχω γνώμην περὶ τοῦ προκειμένου πρήγματος τὰ ἔμπαλιν ἢ οὗτοι. εἰ γὰρ ἐθελήσομεν ἐσδέξασθαι τοὺς πολεμίους ἐς τὴν χώρην, ὅδε τοι ἐν αὐτῷ κίνδυνος ἔνι· ἑσσωθεὶς μὲν προσαπολλύεις πᾶσαν τὴν ἀρχήν. δῆλα γὰρ δὴ ὅτι νικῶντες Μασσαγέται οὐ τὸ ὀπίσω φεύξονται ἀλλʼ ἐπʼ ἀρχὰς τὰς σὰς ἐλῶσι. νικῶν δὲ οὐ νικᾷς τοσοῦτον ὅσον εἰ διαβὰς ἐς τὴν ἐκείνων, νικῶν Μασσαγέτας, ἕποιο φεύγουσι. τὠυτὸ γὰρ ἀντιθήσω ἐκείνῳ, ὅτι νικήσας τοὺς ἀντιουμένους ἐλᾷς ἰθὺ τῆς ἀρχῆς τῆς Τομύριος. χωρίς τε τοῦ ἀπηγημένου αἰσχρὸν καὶ οὐκ ἀνασχετὸν Κῦρόν γε τὸν Καμβύσεω γυναικὶ εἴξαντα ὑποχωρῆσαι τῆς χώρης. νῦν ὦν μοι δοκέει διαβάντας προελθεῖν ὅσον ἂν ἐκεῖνοι ὑπεξίωσι, ἐνθεῦτεν δὲ τάδε ποιεῦντας πειρᾶσθαι ἐκείνων περιγενέσθαι. ὡς γὰρ ἐγὼ πυνθάνομαι, Μασσαγέται εἰσὶ ἀγαθῶν τε Περσικῶν ἄπειροι καὶ καλῶν μεγάλων ἀπαθέες. τούτοισι ὦν τοῖσι ἀνδράσι τῶν προβάτων ἀφειδέως πολλὰ κατακόψαντας καὶ σκευάσαντας προθεῖναι ἐν τῷ στρατοπέδῳ τῷ ἡμετέρῳ δαῖτα, πρὸς δὲ καὶ κρητῆρας ἀφειδέως οἴνου ἀκρήτου καὶ σιτία παντοῖα· ποιήσαντας δὲ ταῦτα, ὑπολιπομένους τῆς στρατιῆς τὸ φλαυρότατον, τοὺς λοιποὺς αὖτις ἐξαναχωρέειν ἐπὶ τὸν ποταμόν. ἢν γὰρ ἐγὼ γνώμης μὴ ἁμάρτω, κεῖνοι ἰδόμενοι ἀγαθὰ πολλὰ τρέψονταί τε πρὸς αὐτὰ καὶ ἡμῖν τὸ ἐνθεῦτεν λείπεται ἀπόδεξις ἔργων μεγάλων.” 1.208. γνῶμαι μὲν αὗται συνέστασαν· Κῦρος δὲ μετεὶς τὴν προτέρην γνώμην, τὴν Κροίσου δὲ ἑλόμενος, προηγόρευε Τομύρι ἐξαναχωρέειν ὡς αὐτοῦ διαβησομένου ἐπʼ ἐκείνην. ἣ μὲν δὴ ἐξανεχώρεε κατὰ ὑπέσχετο πρῶτα· Κῦρος δὲ Κροῖσον ἐς τὰς χεῖρας ἐσθεὶς τῷ ἑωυτοῦ παιδὶ Καμβύσῃ, τῷ περ τὴν βασιληίην ἐδίδου, καὶ πολλὰ ἐντειλάμενὸς οἱ τιμᾶν τε αὐτὸν καὶ εὖ ποιέειν, ἢν ἡ διάβασις ἡ ἐπὶ Μασσαγέτας μὴ ὀρθωθῇ, ταῦτα ἐντειλάμενος καὶ ἀποστείλας τούτους ἐς Πέρσας, αὐτὸς διέβαινε τὸν ποταμὸν καὶ ὁ στρατὸς αὐτοῦ. 1.209. ἐπείτε δὲ ἐπεραιώθη τὸν Ἀράξεα, νυκτὸς ἐπελθούσης εἶδε ὄψιν εὕδων ἐν τῶν Μασσαγετέων τῇ χωρῇ τοιήνδε· ἐδόκεε ὁ Κῦρος ἐν τῷ ὕπνῳ ὁρᾶν τῶν Ὑστάσπεος παίδων τὸν πρεσβύτατον ἔχοντα ἐπὶ τῶν ὤμων πτέρυγας καὶ τουτέων τῇ μὲν τὴν Ἀσίην τῇ δὲ τὴν Εὐρώπην ἐπισκιάζειν. Ὑστάσπεϊ δὲ τῷ Ἀρσάμεος ἐόντι ἀνδρὶ Ἀχαιμενίδῃ ἦν τῶν παίδων Δαρεῖος πρεσβύτατος, ἐὼν τότε ἡλικίην ἐς εἴκοσί κου μάλιστα ἔτεα, καὶ οὗτος κατελέλειπτο ἐν Πέρσῃσι· οὐ γὰρ εἶχέ κω ἡλικίην στρατεύεσθαι. ἐπεὶ ὦν δὴ ἐξηγέρθη ὁ Κῦρος, ἐδίδου λόγον ἑωυτῷ περὶ τῆς ὄψιος. ὡς δέ οἱ ἐδόκεε μεγάλη εἶναι ἡ ὄψις, καλέσας Ὑστάσπεα καὶ ἀπολαβὼν μοῦνον εἶπε “Ὕστασπες, παῖς σὸς ἐπιβουλεύων ἐμοί τε καὶ τῇ ἐμῇ ἀρχῇ ἑάλωκε. ὡς δὲ ταῦτα ἀτρεκέως οἶδα, ἐγὼ σημανέω· ἐμεῦ θεοὶ κήδονται καί μοι πάντα προδεικνύουσι τὰ ἐπιφερόμενα. ἤδη ὦν ἐν τῇ παροιχομένῃ νυκτὶ εὕδων εἶδον τῶν σῶν παίδων τὸν πρεσβύτατον ἔχοντα ἐπὶ τῶν ὤμων πτέρυγας καὶ τουτέων τῇ μὲν τὴν Ἀσίην τῇ δὲ τὴν Εὐρώπην ἐπισκιάζειν. οὔκων ἐστὶ μηχανὴ ἀπὸ τῆς ὄψιος ταύτης οὐδεμία τὸ μὴ ἐκεῖνον ἐπιβουλεύειν ἐμοί· σύ νυν τὴν ταχίστην πορεύεο ὀπίσω ἐς Πέρσας καὶ ποίεε ὅκως, ἐπεὰν ἐγὼ τάδε καταστρεψάμενος ἔλθω ἐκεῖ, ὥς μοι καταστήσεις τὸν παῖδα ἐς ἔλεγχον.” 1.210. Κῦρος μὲν δοκέων οἱ Δαρεῖον ἐπιβουλεύειν ἔλεγε τάδε· τῷ δὲ ὁ δαίμων προέφαινε ὡς αὐτὸς μὲν τελευτήσειν αὐτοῦ ταύτῃ μέλλοι, ἡ δὲ βασιληίη αὐτοῦ περιχωρέοι ἐς Δαρεῖον. ἀμείβεται δὴ ὦν ὁ Ὑστάσπης τοῖσιδε. “ὦ βασιλεῦ, μὴ εἴη ἀνὴρ Πέρσης γεγονὼς ὅστις τοὶ ἐπιβουλεύσειε, εἰ δʼ ἐστί, ἀπόλοιτο ὡς τάχιστα· ὃς ἀντὶ μὲν δούλων ἐποίησας ἐλευθέρους Πέρσας εἶναι, ἀντὶ δὲ ἄρχεσθαι ὑπʼ ἄλλων ἄρχειν ἁπάντων. εἰ δέ τις τοὶ ὄψις ἀπαγγέλλει παῖδα τὸν ἐμὸν νεώτερα βουλεύειν περὶ σέο, ἐγώ τοι παραδίδωμι χρᾶσθαι αὐτῷ τοῦτο ὅ τι σὺ βούλεαι.” 1.211. Ὑστάσπης μὲν τούτοισι ἀμειψάμενος καὶ διαβὰς τὸν Ἀράξεα ἤιε ἐς Πέρσας φυλάξων Κύρῳ τὸν παῖδα Δαρεῖον, Κῦρος δὲ προελθὼν ἀπὸ τοῦ Ἀράξεω ἡμέρης ὁδὸν ἐποίεε κατὰ τὰς Κροίσου ὑποθήκας. μετὰ δὲ ταῦτα Κύρου τε καὶ Περσέων τοῦ καθαροῦ στρατοῦ ἀπελάσαντος ὀπίσω ἐπὶ τὸν Ἀράξεα, λειφθέντος δὲ τοῦ ἀχρηίου, ἐπελθοῦσα τῶν Μασσαγετέων τριτημορὶς τοῦ στρατοῦ τούς τε λειφθέντας τῆς Κύρου στρατιῆς ἐφόνευε ἀλεξομένους καὶ τὴν προκειμένην ἰδόντες δαῖτα, ὡς ἐχειρώσαντο τοὺς ἐναντίους, κλιθέντες ἐδαίνυντο, πληρωθέντες δὲ φορβῆς καὶ οἴνου ηὗδον. οἱ δὲ Πέρσαι ἐπελθόντες πολλοὺς μὲν σφέων ἐφόνευσαν, πολλῷ δʼ ἔτι πλεῦνας ἐζώγρησαν καὶ ἄλλους καὶ τὸν τῆς βασιλείης Τομύριος παῖδα στρατηγέοντα Μασσαγετέων, τῷ οὔνομα ἦν Σπαργαπίσης. 1.212. ἣ δὲ πυθομένη τά τε περὶ τὴν στρατιὴν γεγονότα καὶ τὰ περὶ τὸν παῖδα, πέμπουσα κήρυκα παρὰ Κῦρον ἔλεγε τάδε. “ἄπληστε αἵματος Κῦρε, μηδὲν ἐπαερθῇς τῷ γεγονότι τῷδε πρήγματι, εἰ ἀμπελίνῳ καρπῷ, τῷ περ αὐτοὶ ἐμπιπλάμενοι μαίνεσθε οὕτω ὥστε κατιόντος τοῦ οἴνου ἐς τὸ σῶμα ἐπαναπλέειν ὑμῖν ἔπεα κακά, τοιούτῳ φαρμάκῳ δολώσας ἐκράτησας παιδὸς τοῦ ἐμοῦ, ἀλλʼ οὐ μάχῃ κατὰ τὸ καρτερόν. νῦν ὦν μευ εὖ παραινεούσης ὑπόλαβε τὸν λόγον· ἀποδούς μοι τὸν παῖδα ἄπιθι ἐκ τῆσδε τῆς χώρης ἀζήμιος, Μασσαγετέων τριτημορίδι τοῦ στρατοῦ κατυβρίσας. εἰ δὲ ταῦτα οὐ ποιήσεις, ἥλιον ἐπόμνυμί τοι τὸν Μασσαγετέων δεσπότην, ἦ μέν σε ἐγὼ καὶ ἄπληστον ἐόντα αἵματος κορέσω.” 1.213. Κῦρος μὲν ἐπέων οὐδένα τούτων ἀνενειχθέντων ἐποιέετο λόγον· ὁ δὲ τῆς βασιλείης Τομύριος παῖς Σπαργαπίσης, ὥς μιν ὅ τε οἶνος ἀνῆκε καὶ ἔμαθε ἵνα ἦν κακοῦ, δεηθεὶς Κύρου ἐκ τῶν δεσμῶν λυθῆναι ἔτυχε, ὡς δὲ ἐλύθη τε τάχιστα καὶ τῶν χειρῶν ἐκράτησε, διεργάζεται ἑωυτόν. 1.214. καὶ δὴ οὗτος μὲν τρόπῳ τοιούτῳ τελευτᾷ· Τόμυρις δέ, ὥς οἱ Κῦρος οὐκ ἐσήκουσε, συλλέξασα πᾶσαν τὴν ἑωυτῆς δύναμιν συνέβαλε Κύρῳ. ταύτην τὴν μάχην, ὅσαι δὴ βαρβάρων ἀνδρῶν μάχαι ἐγένοντο, κρίνω ἰσχυροτάτην γενέσθαι, καὶ δὴ καὶ πυνθάνομαι οὕτω τοῦτο γενόμενον. πρῶτα μὲν γὰρ λέγεται αὐτοὺς διαστάντας ἐς ἀλλήλους τοξεύειν, μετὰ δὲ ὥς σφι τὰ βέλεα ἐξετετόξευτο, συμπεσόντας τῇσι αἰχμῇσί τε καὶ τοῖσι ἐγχειριδίοισι συνέχεσθαι. χρόνον τε δὴ ἐπὶ πολλὸν συνεστάναι μαχομένους καὶ οὐδετέρους ἐθέλειν φεύγειν. τέλος δὲ οἱ Μασσαγέται περιεγένοντο, ἥ τε δὴ πολλὴ τῆς Περσικῆς στρατιῆς αὐτοῦ ταύτῃ διεφθάρη καὶ δὴ καὶ αὐτὸς Κῦρος τελευτᾷ, βασιλεύσας τὰ πάντα ἑνὸς δέοντα τριήκοντα ἔτεα. ἀσκὸν δὲ πλήσασα αἵματος ἀνθρωπηίου Τόμυρις ἐδίζητο ἐν τοῖσι τεθνεῶσι τῶν Περσέων τὸν Κύρου νέκυν, ὡς δὲ εὗρε, ἐναπῆκε αὐτοῦ τὴν κεφαλὴν ἐς τὸν ἀσκόν, λυμαινομένη δὲ τῷ νεκρῷ ἐπέλεγε τάδε· “σὺ μὲν ἐμὲ ζῶσάν τε καὶ νικῶσάν σε μάχῃ ἀπώλεσας, παῖδα τὸν ἐμὸν ἑλὼν δόλῳ· σὲ δʼ ἐγώ, κατά περ ἠπείλησα, αἵματος κορέσω.” τὰ μὲν δὴ κατὰ τὴν Κύρου τελευτὴν τοῦ βίου, πολλῶν λόγων λεγομένων, ὅδε μοι ὁ πιθανώτατος εἴρηται. 1.215. Μασσαγέται δὲ ἐσθῆτά τε ὁμοίην τῇ Σκυθικῇ φορέουσι καὶ δίαιταν ἔχουσι, ἱππόται δὲ εἰσὶ καὶ ἄνιπποι ʽἀμφοτέρων γὰρ μετέχουσἰ καὶ τοξόται τε καὶ αἰχμοφόροι, σαγάρις νομίζοντες ἔχειν. χρυσῷ δὲ καὶ χαλκῷ τὰ πάντα χρέωνται· ὅσα μὲν γὰρ ἐς αἰχμὰς καὶ ἄρδις καὶ σαγάρις, χαλκῷ τὰ πάντα χρέωνται, ὅσα δὲ περὶ κεφαλὴν καὶ ζωστῆρας καὶ μασχαλιστῆρας, χρυσῷ κοσμέονται. ὣς δʼ αὕτως τῶν ἵππων τὰ μὲν περὶ τὰ στέρνα χαλκέους θώρηκας περιβάλλουσι, τὰ δὲ περὶ τοὺς χαλινοὺς καὶ στόμια καὶ φάλαρα χρυσῷ. σιδήρῳ δὲ οὐδʼ ἀργύρῳ χρέωνται οὐδέν· οὐδὲ γὰρ οὐδέ σφι ἐστὶ ἐν τῇ χωρῇ, ὁ δὲ χρυσὸς καὶ ὁ χαλκὸς ἄπλετος. 1.216. νόμοισι δὲ χρέωνται τοιοῖσιδε. γυναῖκα μὲν γαμέει ἕκαστος, ταύτῃσι δὲ ἐπίκοινα χρέωνται· τὸ γὰρ Σκύθας φασὶ Ἕλληνες ποιέειν, οὐ Σκύθαι εἰσὶ οἱ ποιέοντες ἀλλὰ Μασσαγέται· τῆς γὰρ ἐπιθυμήσῃ γυναικὸς Μασσαγέτης ἀνήρ, τὸν φαρετρεῶνα ἀποκρεμάσας πρὸ τῆς ἁμάξης μίσγεται ἀδεῶς. οὖρος δὲ ἡλικίης σφι πρόκειται ἄλλος μὲν οὐδείς· ἐπεὰν δὲ γέρων γένηται κάρτα, οἱ προσήκοντές οἱ πάντες συνελθόντες θύουσί μιν καὶ ἄλλα πρόβατα ἅμα αὐτῷ, ἑψήσαντες δὲ τὰ κρέα κατευωχέονται. ταῦτα μὲν τὰ ὀλβιώτατά σφι νενόμισται, τὸν δὲ νούσῳ τελευτήσαντα οὐ κατασιτέονται ἀλλʼ γῇ κρύπτουσι, συμφορὴν ποιεύμενοι ὅτι οὐκ ἵκετο ἐς τὸ τυθῆναι. σπείρουσι δὲ οὐδέν, ἀλλʼ ἀπὸ κτηνέων ζώουσι καὶ ἰχθύων· οἳ δὲ ἄφθονοί σφι ἐκ τοῦ Ἀράξεω ποταμοῦ παραγίνονται· γαλακτοπόται δʼ εἰσί. θεῶν δὲ μοῦνον ἥλιον σέβονται, τῷ θύουσι ἵππους. νόος δὲ οὗτος τῆς θυσίης· τῶν θεῶν τῷ ταχίστῳ πάντων τῶν θνητῶν τὸ τάχιστον δατέονται. 4.11. ἔστι δὲ καὶ ἄλλος λόγος ἔχων ὧδε, τῷ μάλιστα λεγομένῳ αὐτός πρόσκειμαι, Σκύθας τοὺς νομάδας οἰκέοντας ἐν τῇ Ἀσίῃ, πολέμῳ πιεσθέντας ὑπὸ Μασσαγετέων, οἴχεσθαι διαβάντας ποταμὸν Ἀράξην ἐπὶ γῆν τὴν Κιμμερίην ʽτὴν γὰρ νῦν νέμονται Σκύθαι, αὕτη λέγεται τὸ παλαιὸν εἶναι Κιμμερίων̓, τοὺς δὲ Κιμμερίους ἐπιόντων Σκυθέων βουλεύεσθαι ὡς στρατοῦ ἐπιόντος μεγάλου, καὶ δὴ τὰς γνώμας σφέων κεχωρισμένας, ἐντόνους μὲν ἀμφοτέρας, ἀμείνω δὲ τὴν τῶν βασιλέων· τὴν μὲν γὰρ δὴ τοῦ δήμου φέρειν γνώμην ὡς ἀπαλλάσσεσθαι πρῆγμα εἴη μηδὲ πρὸ σποδοῦ μένοντας κινδυνεύειν, τὴν δὲ τῶν βασιλέων διαμάχεσθαι περὶ τῆς χώρης τοῖσι ἐπιοῦσι. οὔκων δὴ ἐθέλειν πείθεσθαι οὔτε τοῖσι βασιλεῦσι τὸν δῆμον οὔτε τῷ δήμῳ τοὺς βασιλέας· τοὺς μὲν δὴ ἀπαλλάσσεσθαι βουλεύεσθαι ἀμαχητὶ τὴν χωρῆν παραδόντας τοῖσι ἐπιοῦσι· τοῖσι δὲ βασιλεῦσι δόξαι ἐν τῇ ἑωυτῶν κεῖσθαι ἀποθανόντας μηδὲ συμφεύγειν τῷ δήμῳ, λογισαμένους ὅσα τε ἀγαθὰ πεπόνθασι καὶ ὅσα φεύγοντας ἐκ τῆς πατρίδος κακὰ ἐπίδοξα καταλαμβάνειν. ὡς δὲ δόξαι σφι ταῦτα, διαστάντας καὶ ἀριθμὸν ἴσους γενομένους μάχεσθαι πρὸς ἀλλήλους. καὶ τοὺς μὲν ἀποθανόντας πάντας ὑπʼ ἑωυτῶν θάψαι τὸν δῆμον τῶν Κιμμερίων παρὰ ποταμὸν Τύρην ʽκαί σφεων ἔτι δῆλος ἐστὶ ὁ τάφοσ̓, θάψαντας δὲ οὕτω τὴν ἔξοδον ἐκ τῆς χώρης ποιέεσθαι· Σκύθας δὲ ἐπελθόντας λαβεῖν τὴν χώρην ἐρήμην. 7.99. τῶν μέν νυν ἄλλων οὐ παραμέμνημαι ταξιάρχων ὡς οὐκ ἀναγκαζόμενος, Ἀρτεμισίης δὲ τῆς μάλιστα θῶμα ποιεῦμαι ἐπὶ τὴν Ἑλλάδα στρατευσαμένης γυναικός· ἥτις ἀποθανόντος τοῦ ἀνδρὸς αὐτή τε ἔχουσα τὴν τυραννίδα καὶ παιδὸς ὑπάρχοντος νεηνίεω ὑπὸ λήματός τε καὶ ἀνδρηίης ἐστρατεύετο, οὐδεμιῆς οἱ ἐούσης ἀναγκαίης. οὔνομα μὲν δὴ ἦν αὐτῇ Ἀρτεμισίη, θυγάτηρ δὲ ἦν Λυγδάμιος, γένος δὲ ἐξ Ἁλικαρνησσοῦ τὰ πρὸς πατρός, τὰ μητρόθεν δὲ Κρῆσσα. ἡγεμόνευε δὲ Ἁλικαρνησσέων τε καὶ Κῴων καὶ Νισυρίων τε καὶ Καλυδνίων, πέντε νέας παρεχομένη. καὶ συναπάσης τῆς στρατιῆς, μετά γε τὰς Σιδωνίων, νέας εὐδοξοτάτας παρείχετο, πάντων τε τῶν συμμάχων γνώμας ἀρίστας βασιλέι ἀπεδέξατο. τῶν δὲ κατέλεξα πολίων ἡγεμονεύειν αὐτήν, τὸ ἔθνος ἀποφαίνω πᾶν ἐὸν Δωρικόν, Ἁλικαρνησσέας μὲν Τροιζηνίους, τοὺς δὲ ἄλλους Ἐπιδαυρίους. ἐς μὲν τοσόνδε ὁ ναυτικὸς στρατὸς εἴρηται. 8.26. ἧκον δέ σφι αὐτόμολοι ἄνδρες ἀπʼ Ἀρκαδίης ὀλίγοι τινές, βίου τε δεόμενοι καὶ ἐνεργοὶ βουλόμενοι εἶναι. ἄγοντες δὲ τούτους ἐς ὄψιν τὴν βασιλέος ἐπυνθάνοντο οἱ Πέρσαι περὶ τῶν Ἑλλήνων τί ποιέοιεν· εἷς δέ τις πρὸ πάντων ἦν ὁ εἰρωτῶν αὐτοὺς ταῦτα. οἳ δέ σφι ἔλεγον ὡς Ὀλύμπια ἄγουσι καὶ θεωρέοιεν ἀγῶνα γυμνικὸν καὶ ἱππικόν. ὁ δὲ ἐπείρετο ὅ τι τὸ ἄεθλον εἴη σφι κείμενον περὶ ὅτευ ἀγωνίζονται· οἳ δʼ εἶπον τῆς ἐλαίης τὸν διδόμενον στέφανον. ἐνθαῦτα εἴπας γνώμην γενναιοτάτην Τιγράνης ὁ Ἀρταβάνου δειλίην ὦφλε πρὸς βασιλέος. πυνθανόμενος γὰρ τὸ ἄεθλον ἐὸν στέφανον ἀλλʼ οὐ χρήματα, οὔτε ἠνέσχετο σιγῶν εἶπέ τε ἐς πάντας τάδε. “παπαῖ Μαρδόνιε, κοίους ἐπʼ ἄνδρας ἤγαγες μαχησομένους ἡμέας, οἳ οὐ περὶ χρημάτων τὸν ἀγῶνα ποιεῦνται ἀλλὰ περὶ ἀρετῆς.” τούτῳ μὲν δὴ ταῦτα εἴρητο. 8.68. ἐπεὶ δὲ περιιὼν εἰρώτα ὁ Μαρδόνιος ἀρξάμενος ἀπὸ τοῦ Σιδωνίου, οἱ μὲν ἄλλοι κατὰ τὠυτὸ γνώμην ἐξεφέροντο κελεύοντες ναυμαχίην ποιέεσθαι, Ἀρτεμισίη δὲ τάδε ἔφη. 8.68. “εἰπεῖν μοι πρὸς βασιλέα, Μαρδόνιε, ὡς ἐγὼ τάδε λέγω, οὔτε κακίστη γενομένη ἐν τῇσι ναυμαχίῃσι τῇσι πρὸς Εὐβοίῃ οὔτε ἐλάχιστα ἀποδεξαμένη. δέσποτα, τὴν δὲ ἐοῦσαν γνώμην με δίκαιον ἐστὶ ἀποδείκνυσθαι, τὰ τυγχάνω φρονέουσα ἄριστα ἐς πρήγματα τὰ σά. καὶ τοι τάδε λέγω, φείδεο τῶν νεῶν μηδὲ ναυμαχίην ποιέο. οἱ γὰρ ἄνδρες τῶν σῶν ἀνδρῶν κρέσσονες τοσοῦτο εἰσὶ κατὰ θάλασσαν ὅσον ἄνδρες γυναικῶν. τί δὲ πάντως δέει σε ναυμαχίῃσι ἀνακινδυνεύειν; οὐκ ἔχεις μὲν τὰς Ἀθήνας, τῶν περ εἵνεκα ὁρμήθης στρατεύεσθαι, ἔχεις δὲ τὴν ἄλλην Ἑλλάδα ; ἐμποδὼν δέ τοι ἵσταται οὐδείς· οἳ δέ τοι ἀντέστησαν, ἀπήλλαξαν οὕτω ὡς κείνους ἔπρεπε.” 8.68. “τῇ δὲ ἐγὼ δοκέω ἀποβήσεσθαι τὰ τῶν ἀντιπολέμων πρήγματα, τοῦτο φράσω. ἢν μὲν μὴ ἐπειχθῇς ναυμαχίην ποιεύμενος, ἀλλὰ τὰς νέας αὐτοῦ ἔχῃς πρὸς γῇ μένων ἢ καὶ προβαίνων ἐς τὴν Πελοπόννησον, εὐπετέως τοι δέσποτα χωρήσει τὰ νοέων ἐλήλυθας. οὐ γὰρ οἷοί τε πολλὸν χρόνον εἰσί τοι ἀντέχειν οἱ Ἕλληνες, ἀλλὰ σφέας διασκεδᾷς, κατὰ πόλις δὲ ἕκαστοι φεύξονται. οὔτε γὰρ σῖτος πάρα σφι ἐν τῇ νήσῳ ταύτῃ, ὡς ἐγὼ πυνθάνομαι, οὔτε αὐτοὺς οἰκός, ἢν σὺ ἐπὶ τὴν Πελοπόννησον ἐλαύνῃς τὸν πεζὸν στρατόν, ἀτρεμιεῖν τοὺς ἐκεῖθεν αὐτῶν ἥκοντας, οὐδέ σφι μελήσει πρὸ τῶν Ἀθηνέων ναυμαχέειν.” 8.68. “ἢν δὲ αὐτίκα ἐπειχθῇς ναυμαχῆσαι, δειμαίνω μὴ ὁ ναυτικὸς στρατὸς κακωθεὶς τὸν πεζὸν προσδηλήσηται. πρὸς δὲ, ὦ βασιλεῦ, καὶ τόδε ἐς θυμὸν βάλευ, ὡς τοῖσι μὲν χρηστοῖσι τῶν ἀνθρώπων κακοὶ δοῦλοι φιλέουσι γίνεσθαι, τοῖσι δὲ κακοῖσι χρηστοί. σοὶ δὲ ἐόντι ἀρίστῳ ἀνδρῶν πάντων κακοὶ δοῦλοι εἰσί, οἳ ἐν συμμάχων λόγῳ λέγονται εἶναι ἐόντες Αἰγύπτιοί τε καὶ Κύπριοι καὶ Κίλικες καὶ Πάμφυλοι, τῶν ὄφελος ἐστὶ οὐδέν.” 8.98. ταῦτά τε ἅμα Ξέρξης ἐποίεε καὶ ἔπεμπε ἐς Πέρσας ἀγγελέοντα τὴν παρεοῦσάν σφι συμφορήν. τούτων δὲ τῶν ἀγγέλων ἐστὶ οὐδὲν ὅ τι θᾶσσον παραγίνεται θνητὸν ἐόν· οὕτω τοῖσι Πέρσῃσι ἐξεύρηται τοῦτο. λέγουσι γὰρ ὡς ὁσέων ἂν ἡμερέων ᾖ ἡ πᾶσα ὁδός, τοσοῦτοι ἵπποι τε καὶ ἄνδρες διεστᾶσι κατὰ ἡμερησίην ὁδὸν ἑκάστην ἵππος τε καὶ ἀνὴρ τεταγμένος· τοὺς οὔτε νιφετός, οὐκ ὄμβρος, οὐ καῦμα, οὐ νὺξ ἔργει μὴ οὐ κατανύσαι τὸν προκείμενον αὐτῷ δρόμον τὴν ταχίστην. ὁ μὲν δὴ πρῶτος δραμὼν παραδιδοῖ τὰ ἐντεταλμένα τῷ δευτέρῳ, ὁ δὲ δεύτερος τῷ τρίτῳ· τὸ δὲ ἐνθεῦτεν ἤδη κατʼ ἄλλον καὶ ἄλλον διεξέρχεται παραδιδόμενα, κατά περ ἐν Ἕλλησι ἡ λαμπαδηφορίη τὴν τῷ Ἡφαίστῳ ἐπιτελέουσι. τοῦτο τὸ δράμημα τῶν ἵππων καλέουσι Πέρσαι ἀγγαρήιον. 8.103. ἥσθη τε δὴ τῇ συμβουλίῃ Ξέρξης· λέγουσα γὰρ ἐπετύγχανε τά περ αὐτὸς ἐνόεε. οὐδὲ γὰρ εἰ πάντες καὶ πᾶσαι συνεβούλευον αὐτῷ μένειν, ἔμενε ἂν δοκέειν ἐμοί· οὕτω καταρρωδήκεε. ἐπαινέσας δὲ τὴν Ἀρτεμισίην, ταύτην μὲν ἀποστέλλει ἄγουσαν αὐτοῦ παῖδας ἐς Ἔφεσον· νόθοι γὰρ τινὲς παῖδές οἱ συνέσποντο. 9.80. ὃ μὲν ταῦτα ἀκούσας ἀπαλλάσσετο. Παυσανίης δὲ κήρυγμα ποιησάμενος μηδένα ἅπτεσθαι τῆς ληίης, συγκομίζειν ἐκέλευε τοὺς εἵλωτας τὰ χρήματα. οἳ δὲ ἀνὰ τὸ στρατόπεδον σκιδνάμενοι εὕρισκον σκηνὰς κατεσκευασμένας χρυσῷ καὶ ἀργύρῳ, κλίνας τε ἐπιχρύσους καὶ ἐπαργύρους, κρητῆράς τε χρυσέους καὶ φιάλας τε καὶ ἄλλα ἐκπώματα· σάκκους τε ἐπʼ ἁμαξέων εὕρισκον, ἐν τοῖσι λέβητες ἐφαίνοντο ἐνεόντες χρύσεοί τε καὶ ἀργύρεοι· ἀπό τε τῶν κειμένων νεκρῶν ἐσκύλευον ψέλιά τε καὶ στρεπτοὺς καὶ τοὺς ἀκινάκας ἐόντας χρυσέους, ἐπεὶ ἐσθῆτός γε ποικίλης λόγος ἐγίνετο οὐδείς. ἐνθαῦτα πολλὰ μὲν κλέπτοντες ἐπώλεον πρὸς τοὺς Αἰγινήτας οἱ εἵλωτες, πολλὰ δὲ καὶ ἀπεδείκνυσαν, ὅσα αὐτῶν οὐκ οἷά τε ἦν κρύψαι· ὥστε Αἰγινήτῃσι οἱ μεγάλοι πλοῦτοι ἀρχὴν ἐνθεῦτεν ἐγένοντο, οἳ τὸν χρυσὸν ἅτε ἐόντα χαλκὸν δῆθεν παρὰ τῶν εἱλώτων ὠνέοντο. 9.81. συμφορήσαντες δὲ τὰ χρήματα καὶ δεκάτην ἐξελόντες τῷ ἐν Δελφοῖσι θεῷ, ἀπʼ ἧς ὁ τρίπους ὁ χρύσεος ἀνετέθη ὁ ἐπὶ τοῦ τρικαρήνου ὄφιος τοῦ χαλκέου ἐπεστεὼς ἄγχιστα τοῦ βωμοῦ, καὶ τῷ ἐν Ὀλυμπίῃ θεῷ ἐξελόντες, ἀπʼ ἧς δεκάπηχυν χάλκεον Δία ἀνέθηκαν, καὶ τῷ ἐν Ἰσθμῷ θεῷ, ἀπʼ ἧς ἑπτάπηχυς χάλκεος Ποσειδέων ἐξεγένετο, ταῦτα ἐξελόντες τὰ λοιπὰ διαιρέοντο, καὶ ἔλαβον ἕκαστοι τῶν ἄξιοι ἦσαν, καὶ τὰς παλλακὰς τῶν Περσέων καὶ τὸν χρυσὸν καὶ ἄργυρον καὶ ἄλλα χρήματα τε καὶ ὑποζύγια. ὃσα μέν νυν ἐξαίρετα τοῖσι ἀριστεύσασι αὐτῶν ἐν Πλαταιῇσι ἐδόθη, οὐ λέγεται πρὸς οὐδαμῶν, δοκέω δʼ ἔγωγε καὶ τούτοισι δοθῆναι· Παυσανίη· δὲ πάντα δέκα ἐξαιρέθη τε καὶ ἐδόθη, γυναῖκες ἵπποι τάλαντα κάμηλοι, ὣς δὲ αὕτως καὶ τἆλλα χρήματα. 9.82. λέγεται δὲ καὶ τάδε γενέσθαι, ὡς Ξέρξης φεύγων ἐκ τῆς Ἑλλάδος Μαρδονίῳ τὴν κατασκευὴν καταλίποι τὴν ἑωυτοῦ· Παυσανίην ὦν ὁρῶντα τὴν Μαρδονίου κατασκευὴν χρυσῷ τε καὶ ἀργύρῳ καὶ παραπετάσμασι ποικίλοισι κατεσκευασμένην, κελεῦσαι τούς τε ἀρτοκόπους καὶ τοὺς ὀψοποιοὺς κατὰ ταὐτὰ καθὼς Μαρδονίῳ δεῖπνον παρασκευάζειν. ὡς δὲ κελευόμενοι οὗτοι ἐποίευν ταῦτα, ἐνθαῦτα τὸν Παυσανίην ἰδόντα κλίνας τε χρυσέας καὶ ἀργυρέας εὖ ἐστρωμένας καὶ τραπέζας τε χρυσέας καὶ ἀργυρέας καὶ παρασκευὴν μεγαλοπρεπέα τοῦ δείπνου, ἐκπλαγέντα τὰ προκείμενα ἀγαθὰ κελεῦσαι ἐπὶ γέλωτι τοὺς ἑωυτοῦ διηκόνους παρασκευάσαι Λακωνικὸν δεῖπνον. ὡς δὲ τῆς θοίνης ποιηθείσης ἦν πολλὸν τὸ μέσον, τὸν Παυσανίην γελάσαντα μεταπέμψασθαι τῶν Ἑλλήνων τοὺς στρατηγούς, συνελθόντων δὲ τούτων εἰπεῖν τὸν Παυσανίην, δεικνύντα ἐς ἑκατέρην τοῦ δείπνου παρασκευήν, “ἄνδρες Ἕλληνες, τῶνδε εἵνεκα ἐγὼ ὑμέας συνήγαγον, βουλόμενος ὑμῖν τοῦδε τοῦ Μήδων ἡγεμόνος τὴν ἀφροσύνην δέξαι, ὃς τοιήνδε δίαιταν ἔχων ἦλθε ἐς ἡμέας οὕτω ὀϊζυρὴν ἔχοντας ἀπαιρησόμενος.” ταῦτα μὲν Παυσανίην λέγεται εἰπεῖν πρὸς τοὺς στρατηγοὺς τῶν Ἑλλήνων.

1.136. After valor in battle it is accounted noble to father the greatest number of sons: the king sends gifts yearly to him who gets most. Strength, they believe, is in numbers. ,They educate their boys from five to twenty years old, and teach them only three things: riding and archery and honesty. A boy is not seen by his father before he is five years old, but lives with the women: the point of this is that, if the boy should die in the interval of his rearing, the father would suffer no grief. 1.138. Furthermore, of what they may not do, they may not speak, either. They hold lying to be the most disgraceful thing of all and next to that debt; for which they have many other reasons, but this in particular: it is inevitable (so they say) that the debtor also speak some falsehood. The citizen who has leprosy or the white sickness may not come into town or mingle with other Persians. They say that he is so afflicted because he has sinned in some way against the sun. ,Every stranger who gets such a disease, many drive out of the country; and they do the same to white doves, for the reason given. Rivers they especially revere; they will neither urinate nor spit nor wash their hands in them, nor let anyone else do so. 1.204. This sea called Caspian is hemmed in to the west by the Caucasus : towards the east and the sunrise there stretches from its shores a boundless plain as far as the eye can see. The greater part of this wide plain is the country of the Massagetae, against whom Cyrus was eager to lead his army. ,For there were many weighty reasons that impelled and encouraged him to do so: first, his birth, because of which he seemed to be something more than mortal; and next, his victories in his wars: for no nation that Cyrus undertook to attack could escape from him. 1.205. Now at this time the Massagetae were ruled by a queen called Tomyris, whose husband was dead. Cyrus sent a message with a pretence of wanting her for his wife, but Tomyris would have none of his advances, well understanding that he wanted not her but the kingdom of the Massagetae. ,So when guile was of no avail, Cyrus marched to the Araxes and openly prepared to attack the Massagetae; he bridged the river for his army to cross, and built towers on the pontoons bridging the river. 1.206. But while he was busy at this, Tomyris sent a herald to him with this message: “O king of the Medes, stop hurrying on what you are hurrying on, for you cannot know whether the completion of this work will be for your advantage. Stop, and be king of your own country; and endure seeing us ruling those whom we rule. ,But if you will not take this advice, and will do anything rather than remain at peace, then if you so greatly desire to try the strength of the Massagetae, stop your present work of bridging the river, and let us withdraw three days' journey from the Araxes; and when that is done, cross into our country. ,Or if you prefer to receive us into your country, then withdraw yourself as I have said.” Hearing this, Cyrus called together the leading Persians and laid the matter before them, asking them to advise him which he should do. They all spoke to the same end, urging him to let Tomyris and her army enter his country. 1.207. But Croesus the Lydian, who was present, was displeased by their advice and spoke against it. “O King,” he said, “you have before now heard from me that since Zeus has given me to you I will turn aside to the best of my ability whatever misadventure I see threatening your house. And disaster has been my teacher. ,Now, if you think that you and the army that you lead are immortal, I have no business giving you advice; but if you know that you and those whom you rule are only men, then I must first teach you this: men's fortunes are on a wheel, which in its turning does not allow the same man to prosper forever. ,So, if that is the case, I am not of the same opinion about the business in hand as these other counsellors of yours. This is the danger if we agree to let the enemy enter your country: if you lose the battle, you lose your empire also, for it is plain that if the Massagetae win they will not retreat but will march against your provinces. ,And if you conquer them, it is a lesser victory than if you crossed into their country and routed the Massagetae and pursued them; for I weigh your chances against theirs, and suppose that when you have beaten your adversaries you will march for the seat of Tomyris' power. ,And besides what I have shown, it would be a shameful thing and not to be endured if Cyrus the son of Cambyses should yield and give ground before a woman. Now then, it occurs to me that we should cross and go forward as far as they draw back, and that then we should endeavor to overcome them by doing as I shall show. ,As I understand, the Massagetae have no experience of the good things of Persia, and have never fared well as to what is greatly desirable. Therefore, I advise you to cut up the meat of many of your sheep and goats into generous portions for these men, and to cook it and serve it as a feast in our camp, providing many bowls of unmixed wine and all kinds of food. ,Then let your army withdraw to the river again, leaving behind that part of it which is of least value. For if I am not mistaken in my judgment, when the Massagetae see so many good things they will give themselves over to feasting on them; and it will be up to us then to accomplish great things.” 1.208. So these opinions clashed; and Cyrus set aside his former plan and chose that of Croesus; consequently, he told Tomyris to draw her army off, for he would cross (he said) and attack her; so she withdrew as she had promised before. Then he entrusted Croesus to the care of his own son Cambyses, to whom he would leave his sovereignty, telling Cambyses to honor Croesus and treat him well if the crossing of the river against the Massagetae should not go well. With these instructions, he sent the two back to Persia, and he and his army crossed the river. 1.209. After he had crossed the Araxes, he dreamed that night while sleeping in the country of the Massagetae that he saw the eldest of Hystapes' sons with wings on his shoulders, the one wing overshadowing Asia and the other Europe . ,Hystaspes son of Arsames was an Achaemenid, and Darius was the eldest of his sons, then about twenty years old; this Darius had been left behind in Persia, not yet being of an age to go on campaign. ,So when Cyrus awoke he considered his vision, and because it seemed to him to be of great importance, he sent for Hystaspes and said to him privately, “Hystaspes, I have caught your son plotting against me and my sovereignty; and I will tell you how I know this for certain. ,The gods care for me and show me beforehand all that is coming. Now then, I have seen in a dream in the past night your eldest son with wings on his shoulders, overshadowing Asia with the one and Europe with the other. ,From this vision, there is no way that he is not plotting against me. Therefore hurry back to Persia, and see that when I come back after subjecting this country you bring your son before me to be questioned about this.” 1.210. Cyrus said this, thinking that Darius was plotting against him; but in fact, heaven was showing him that he himself was to die in the land where he was and Darius inherit his kingdom. ,So then Hystaspes replied with this: “O King, may there not be any Persian born who would plot against you! But if there is, may he perish suddenly; for you have made the Persians free men instead of slaves and rulers of all instead of subjects of any. ,But if your vision does indeed signify that my son is planning revolution, I give him to you to treat as you like.” 1.211. After having given this answer and crossed the Araxes, Hystaspes went to Persia to watch his son for Cyrus; and Cyrus, advancing a day's journey from the Araxes, acted according to Croesus' advice. ,Cyrus and the sound portion of the Persian army marched back to the Araxes, leaving behind those that were useless; a third of the Massagetae forces attacked those of the army who were left behind and destroyed them despite resistance; then, when they had overcome their enemies, seeing the banquet spread they sat down and feasted, and after they had had their fill of food and wine, they fell asleep. ,Then the Persians attacked them, killing many and taking many more alive, among whom was the son of Tomyris the queen, Spargapises by name, the leader of the Massagetae. 1.212. When Tomyris heard what had happened to her army and her son, she sent a herald to Cyrus with this message: ,“Cyrus who can never get enough blood, do not be elated by what you have done; it is nothing to be proud of if, by the fruit of the vine—with which you Persians fill yourselves and rage so violently that evil words rise in a flood to your lips when the wine enters your bodies—if, by tricking him with this drug, you got the better of my son, and not by force of arms in battle. ,Now, then, take a word of good advice from me: give me back my son and leave this country unpunished, even though you have savaged a third of the Massagetae army. But if you will not, then I swear to you by the sun, lord of the Massagetae, that I shall give even you who can never get enough of it your fill of blood.” 1.213. Cyrus dismissed this warning when it was repeated to him. But Spargapises, the son of the queen Tomyris, after the wine wore off and he recognized his evil plight, asked Cyrus to be freed from his bonds; and this was granted him; but as soon as he was freed and had the use of his hands, he did away with himself. 1.214. Such was the end of Spargapises. Tomyris, when Cyrus would not listen to her, collected all her forces and engaged him. This fight I judge to have been the fiercest ever fought by men that were not Greek; and indeed I have learned that this was so. ,For first (it is said) they shot arrows at each other from a distance; then, when their arrows were all spent, they rushed at each other and fought with their spears and swords; and for a long time they stood fighting and neither would give ground; but at last the Massagetae got the upper hand. ,The greater part of the Persian army was destroyed there on the spot, and Cyrus himself fell there, after having reigned for one year short of thirty years. ,Tomyris filled a skin with human blood, and searched among the Persian dead for Cyrus' body; and when she found it, she pushed his head into the skin, and insulted the dead man in these words: ,“Though I am alive and have defeated you in battle, you have destroyed me, taking my son by guile; but just as I threatened, I give you your fill of blood.” Many stories are told of Cyrus' death; this, that I have told, is the most credible. 1.215. These Massagetae are like the Scythians in their dress and way of life. They are both cavalry and infantry (having some of each kind), and spearmen and archers; and it is their custom to carry battle-axes. They always use gold and bronze; all their spear-points and arrow-heads and battle-axes are bronze and the adornment of their headgear and belts and girdles is gold. ,They equip their horses similarly, protecting their chests with bronze breastplates and putting gold on reins, bits, and cheekplates. But they never use iron and silver, for there is none at all in their country, but gold and bronze abound. 1.216. Now for their customs: each man marries a wife, but the wives are common to all. The Greeks say this is a Scythian custom; it is not, but a custom of the Massagetae. There, when a man desires a woman, he hangs his quiver before her wagon, and has intercourse with her without fear. ,Though they fix no certain term to life, yet when a man is very old all his family meet together and kill him, with beasts of the flock besides, then boil the flesh and feast on it. ,This is held to be the happiest death; when a man dies of an illness, they do not eat him, but bury him in the earth, and lament that he did not live to be killed. They never plant seed; their fare is their livestock and the fish which they take in abundance from the Araxes. ,Their drink is milk. The sun is the only god whom they worship; they sacrifice horses to him; the reasoning is that he is the swiftest of the gods, and therefore they give him the swiftest of mortal things. 4.11. There is yet another story, to which account I myself especially incline. It is to this effect. The nomadic Scythians inhabiting Asia, when hard pressed in war by the Massagetae, fled across the Araxes river to the Cimmerian country (for the country which the Scythians now inhabit is said to have belonged to the Cimmerians before), ,and the Cimmerians, at the advance of the Scythians, deliberated as men threatened by a great force should. Opinions were divided; both were strongly held, but that of the princes was the more honorable; for the people believed that their part was to withdraw and that there was no need to risk their lives for the dust of the earth; but the princes were for fighting to defend their country against the attackers. ,Neither side could persuade the other, neither the people the princes nor the princes the people; the one party planned to depart without fighting and leave the country to their enemies, but the princes were determined to lie dead in their own country and not to flee with the people, for they considered how happy their situation had been and what ills were likely to come upon them if they fled from their native land. ,Having made up their minds, the princes separated into two equal bands and fought with each other until they were all killed by each other's hands; then the Cimmerian people buried them by the Tyras river, where their tombs are still to be seen, and having buried them left the land; and the Scythians came and took possession of the country left empty. 7.99. I see no need to mention any of the other captains except Artemisia. I find it a great marvel that a woman went on the expedition against Hellas: after her husband died, she took over his tyranny, though she had a young son, and followed the army from youthful spirits and manliness, under no compulsion. ,Artemisia was her name, and she was the daughter of Lygdamis; on her fathers' side she was of Halicarnassian lineage, and on her mothers' Cretan. She was the leader of the men of Halicarnassus and Cos and Nisyrus and Calydnos, and provided five ships. ,Her ships were reputed to be the best in the whole fleet after the ships of Sidon, and she gave the king the best advice of all his allies. The cities that I said she was the leader of are all of Dorian stock, as I can show, since the Halicarnassians are from Troezen, and the rest are from Epidaurus. 8.26. There had come to them a few deserters, men of Arcadia, lacking a livelihood and desirous to find some service. Bringing these men into the king's presence, the Persians inquired of them what the Greeks were doing, there being one who put this question in the name of all. ,When the Arcadians told them that the Greeks were holding the Olympic festival and viewing sports and horseraces, the Persian asked what was the prize offered, for which they contended. They told him of the crown of olive that was given to the victor. Then Tigranes son of Artabanus uttered a most noble saying (but the king deemed him a coward for it); ,when he heard that the prize was not money but a crown, he could not hold his peace, but cried, “Good heavens, Mardonius, what kind of men are these that you have pitted us against? It is not for money they contend but for glory of achievement!” Such was Tigranes' saying. 8.68. Mardonius went about questioning them, starting with the Sidonian, and all the others were uimous, advising to fight at sea, but Artemisia said, ,“Tell the king, Mardonius, that I, who neither was most cowardly in the sea battles off Euboea nor performed the least feats of arms, say this: ‘Master, it is just for me to declare my real opinion, what I consider to be best for your cause. And I say to you this: spare your ships, and do not fight at sea. Their men are as much stronger than your men by sea as men are stronger than women. ,Why is it so necessary for you to risk everything by fighting at sea? Do you not possess Athens, for which you set out on this march, and do you not have the rest of Hellas? No one stands in your way. Those who opposed you have received what they deserved. ,I will tell you how I think the affairs of your enemies will turn out: If you do not hurry to fight at sea, but keep your ships here and stay near land, or even advance into the Peloponnese, then, my lord, you will easily accomplish what you had in mind on coming here. ,The Hellenes are not able to hold out against you for a long time, but you will scatter them, and they will each flee to their own cities. I have learned that they have no food on this island, and it is not likely, if you lead your army against the Peloponnese, that those of them who have come from there will sit still, nor will they care to fight at sea for Athens. ,But if you hurry to fight at sea immediately, I fear that your fleet if reduced to cowardice may also injure your army on land. In addition, my King, take this to heart: Good people's slaves tend to be base, and the slaves of the base tend to be good. You, who are best among men, have base slaves, who are accounted your allies, the Egyptians and Cyprians and Cilicians and Pamphylians, who are of no use at all.’” 8.98. While Xerxes did thus, he sent a messenger to Persia with news of his present misfortune. Now there is nothing mortal that accomplishes a course more swiftly than do these messengers, by the Persians' skillful contrivance. It is said that as many days as there are in the whole journey, so many are the men and horses that stand along the road, each horse and man at the interval of a day's journey. These are stopped neither by snow nor rain nor heat nor darkness from accomplishing their appointed course with all speed. ,The first rider delivers his charge to the second, the second to the third, and thence it passes on from hand to hand, even as in the Greek torch-bearers' race in honor of Hephaestus. This riding-post is called in Persia, angareion. 8.103. Artemisia's counsel pleased Xerxes, for it happened that she spoke what he himself had in mind. In truth, I think that he would not have remained even if all men and women had counselled him so to do—so panic-stricken was he. Having then thanked Artemisia, he sent her away to take his sons to Ephesus, for he had some bastard sons with him. 9.80. With that Lampon departed. Then Pausanias made a proclamation that no man should touch the spoils, and ordered the helots to gather all the stuff together. They, spreading all over the camp, found there tents adorned with gold and silver, and couches gilded and silver-plated, and golden bowls and cups and other drinking-vessels; ,and sacks they found on wagons, in which were seen cauldrons of gold and silver. They stripped from the dead who lay there their armlets and torques, and golden daggers; as for the embroidered clothing, it was disregarded. ,Much of all this the helots showed, as much as they could not conceal, but much they stole and sold to the Aeginetans. As a result the Aeginetans laid the foundation of their great fortunes by buying gold from the helots as though it were bronze. 9.81. Having brought all the loot together, they set apart a tithe for the god of Delphi. From this was made and dedicated that tripod which rests upon the bronze three-headed serpent, nearest to the altar; another they set apart for the god of Olympia, from which was made and dedicated a bronze figure of Zeus, ten cubits high; and another for the god of the Isthmus, from which was fashioned a bronze Poseidon seven cubits high. When they had set all this apart, they divided what remained, and each received, according to his worth, concubines of the Persians and gold and silver, and all the rest of the stuff and the beasts of burden. ,How much was set apart and given to those who had fought best at Plataea, no man says. I think that they also received gifts, but tenfold of every kind, women, horses, talents, camels, and all other things also, was set apart and given to Pausanias. 9.82. This other story is also told. When Xerxes fled from Hellas, he left to Mardonius his own establishment. Pausanias, seeing Mardonius' establishment with its display of gold and silver and gaily colored tapestry, ordered the bakers and the cooks to prepare a dinner such as they were accustomed to do for Mardonius. ,They did his bidding, but Pausanias, when he saw golden and silver couches richly covered, and tables of gold and silver, and all the magnificent service of the banquet, was amazed at the splendor before him, and for a joke commanded his own servants to prepare a dinner in Laconian fashion. When that meal, so different from the other, was ready, Pausanias burst out laughing and sent for the generals of the Greeks. ,When these had assembled, Pausanias pointed to the manner in which each dinner was served and said: “Men of Hellas, I have brought you here because I desired to show you the foolishness of the leader of the Medes who, with such provisions for life as you see, came here to take away from us our possessions which are so pitiful.” In this way, it is said, Pausanias spoke to the generals of the Greeks.

75. Hebrew Bible, Nehemiah, 1.8-1.9, 2.17, 3.33-3.34, 6.14, 7.5, 7.39-7.45, 7.63, 8.1-8.2, 8.7-8.9, 8.16, 8.18, 9.1, 9.6, 9.9-9.11, 10.1-10.40, 11.1-11.3, 11.10-11.22, 12.1-12.26, 12.44, 13.10-13.27 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 116, 157; Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 336, 337; Damm, Religions and Education in Antiquity (2018) 94, 96; Gera, Judith (2014) 172, 184, 187, 190, 313, 323, 361, 419; Goodman, Judaism in the Roman World: Collected Essays (2006) 220; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 1, 3, 96, 101, 106, 108, 109, 110, 129, 133, 187, 227; Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 90, 132

1.8. זְכָר־נָא אֶת־הַדָּבָר אֲשֶׁר צִוִּיתָ אֶת־מֹשֶׁה עַבְדְּךָ לֵאמֹר אַתֶּם תִּמְעָלוּ אֲנִי אָפִיץ אֶתְכֶם בָּעַמִּים׃ 1.9. וְשַׁבְתֶּם אֵלַי וּשְׁמַרְתֶּם מִצְוֺתַי וַעֲשִׂיתֶם אֹתָם אִם־יִהְיֶה נִדַּחֲכֶם בִּקְצֵה הַשָּׁמַיִם מִשָּׁם אֲקַבְּצֵם והבואתים [וַהֲבִיאוֹתִים] אֶל־הַמָּקוֹם אֲשֶׁר בָּחַרְתִּי לְשַׁכֵּן אֶת־שְׁמִי שָׁם׃ 3.34. וַיֹּאמֶר לִפְנֵי אֶחָיו וְחֵיל שֹׁמְרוֹן וַיֹּאמֶר מָה הַיְּהוּדִים הָאֲמֵלָלִים עֹשִׂים הֲיַעַזְבוּ לָהֶם הֲיִזְבָּחוּ הַיְכַלּוּ בַיּוֹם הַיְחַיּוּ אֶת־הָאֲבָנִים מֵעֲרֵמוֹת הֶעָפָר וְהֵמָּה שְׂרוּפוֹת׃ 6.14. זָכְרָה אֱלֹהַי לְטוֹבִיָּה וּלְסַנְבַלַּט כְּמַעֲשָׂיו אֵלֶּה וְגַם לְנוֹעַדְיָה הַנְּבִיאָה וּלְיֶתֶר הַנְּבִיאִים אֲשֶׁר הָיוּ מְיָרְאִים אוֹתִי׃ 7.5. בְּנֵי־רְאָיָה בְנֵי־רְצִין בְּנֵי נְקוֹדָא׃ 7.5. וַיִּתֵּן אֱלֹהַי אֶל־לִבִּי וָאֶקְבְּצָה אֶת־הַחֹרִים וְאֶת־הַסְּגָנִים וְאֶת־הָעָם לְהִתְיַחֵשׂ וָאֶמְצָא סֵפֶר הַיַּחַשׂ הָעוֹלִים בָּרִאשׁוֹנָה וָאֶמְצָא כָּתוּב בּוֹ׃ 7.39. הַכֹּהֲנִים בְּנֵי יְדַעְיָה לְבֵית יֵשׁוּעַ תְּשַׁע מֵאוֹת שִׁבְעִים וּשְׁלֹשָׁה׃ 7.41. בְּנֵי פַשְׁחוּר אֶלֶף מָאתַיִם אַרְבָּעִים וְשִׁבְעָה׃ 7.42. בְּנֵי חָרִם אֶלֶף שִׁבְעָה עָשָׂר׃ 7.43. הַלְוִיִּם בְּנֵי־יֵשׁוּעַ לְקַדְמִיאֵל לִבְנֵי לְהוֹדְוָה שִׁבְעִים וְאַרְבָּעָה׃ 7.44. הַמְשֹׁרְרִים בְּנֵי אָסָף מֵאָה אַרְבָּעִים וּשְׁמֹנָה׃ 7.45. הַשֹּׁעֲרִים בְּנֵי־שַׁלּוּם בְּנֵי־אָטֵר בְּנֵי־טַלְמֹן בְּנֵי־עַקּוּב בְּנֵי חֲטִיטָא בְּנֵי שֹׁבָי מֵאָה שְׁלֹשִׁים וּשְׁמֹנָה׃ 7.63. וּמִן־הַכֹּהֲנִים בְּנֵי חֳבַיָּה בְּנֵי הַקּוֹץ בְּנֵי בַרְזִלַּי אֲשֶׁר לָקַח מִבְּנוֹת בַּרְזִלַּי הַגִּלְעָדִי אִשָּׁה וַיִּקָּרֵא עַל־שְׁמָם׃ 8.1. וַיֹּאמֶר לָהֶם לְכוּ אִכְלוּ מַשְׁמַנִּים וּשְׁתוּ מַמְתַקִּים וְשִׁלְחוּ מָנוֹת לְאֵין נָכוֹן לוֹ כִּי־קָדוֹשׁ הַיּוֹם לַאֲדֹנֵינוּ וְאַל־תֵּעָצֵבוּ כִּי־חֶדְוַת יְהוָה הִיא מָעֻזְּכֶם׃ 8.1. וַיֵּאָסְפוּ כָל־הָעָם כְּאִישׁ אֶחָד אֶל־הָרְחוֹב אֲשֶׁר לִפְנֵי שַׁעַר־הַמָּיִם וַיֹּאמְרוּ לְעֶזְרָא הַסֹּפֵר לְהָבִיא אֶת־סֵפֶר תּוֹרַת מֹשֶׁה אֲשֶׁר־צִוָּה יְהוָה אֶת־יִשְׂרָאֵל׃ 8.2. וַיָּבִיא עֶזְרָא הַכֹּהֵן אֶת־הַתּוֹרָה לִפְנֵי הַקָּהָל מֵאִישׁ וְעַד־אִשָּׁה וְכֹל מֵבִין לִשְׁמֹעַ בְּיוֹם אֶחָד לַחֹדֶשׁ הַשְּׁבִיעִי׃ 8.7. וְיֵשׁוּעַ וּבָנִי וְשֵׁרֵבְיָה יָמִין עַקּוּב שַׁבְּתַי הוֹדִיָּה מַעֲשֵׂיָה קְלִיטָא עֲזַרְיָה יוֹזָבָד חָנָן פְּלָאיָה וְהַלְוִיִּם מְבִינִים אֶת־הָעָם לַתּוֹרָה וְהָעָם עַל־עָמְדָם׃ 8.8. וַיִּקְרְאוּ בַסֵּפֶר בְּתוֹרַת הָאֱלֹהִים מְפֹרָשׁ וְשׂוֹם שֶׂכֶל וַיָּבִינוּ בַּמִּקְרָא׃ 8.9. וַיֹּאמֶר נְחֶמְיָה הוּא הַתִּרְשָׁתָא וְעֶזְרָא הַכֹּהֵן הַסֹּפֵר וְהַלְוִיִּם הַמְּבִינִים אֶת־הָעָם לְכָל־הָעָם הַיּוֹם קָדֹשׁ־הוּא לַיהוָה אֱלֹהֵיכֶם אַל־תִּתְאַבְּלוּ וְאַל־תִּבְכּוּ כִּי בוֹכִים כָּל־הָעָם כְּשָׁמְעָם אֶת־דִּבְרֵי הַתּוֹרָה׃ 8.16. וַיֵּצְאוּ הָעָם וַיָּבִיאוּ וַיַּעֲשׂוּ לָהֶם סֻכּוֹת אִישׁ עַל־גַּגּוֹ וּבְחַצְרֹתֵיהֶם וּבְחַצְרוֹת בֵּית הָאֱלֹהִים וּבִרְחוֹב שַׁעַר הַמַּיִם וּבִרְחוֹב שַׁעַר אֶפְרָיִם׃ 8.18. וַיִּקְרָא בְּסֵפֶר תּוֹרַת הָאֱלֹהִים יוֹם בְּיוֹם מִן־הַיּוֹם הָרִאשׁוֹן עַד הַיּוֹם הָאַחֲרוֹן וַיַּעֲשׂוּ־חָג שִׁבְעַת יָמִים וּבַיּוֹם הַשְּׁמִינִי עֲצֶרֶת כַּמִּשְׁפָּט׃ 9.1. וּבְיוֹם עֶשְׂרִים וְאַרְבָּעָה לַחֹדֶשׁ הַזֶּה נֶאֶסְפוּ בְנֵי־יִשְׂרָאֵל בְּצוֹם וּבְשַׂקִּים וַאֲדָמָה עֲלֵיהֶם׃ 9.1. וַתִּתֵּן אֹתֹת וּמֹפְתִים בְּפַרְעֹה וּבְכָל־עֲבָדָיו וּבְכָל־עַם אַרְצוֹ כִּי יָדַעְתָּ כִּי הֵזִידוּ עֲלֵיהֶם וַתַּעַשׂ־לְךָ שֵׁם כְּהַיּוֹם הַזֶּה׃ 9.6. אַתָּה־הוּא יְהוָה לְבַדֶּךָ את [אַתָּה] עָשִׂיתָ אֶת־הַשָּׁמַיִם שְׁמֵי הַשָּׁמַיִם וְכָל־צְבָאָם הָאָרֶץ וְכָל־אֲשֶׁר עָלֶיהָ הַיַּמִּים וְכָל־אֲשֶׁר בָּהֶם וְאַתָּה מְחַיֶּה אֶת־כֻּלָּם וּצְבָא הַשָּׁמַיִם לְךָ מִשְׁתַּחֲוִים׃ 9.9. וַתֵּרֶא אֶת־עֳנִי אֲבֹתֵינוּ בְּמִצְרָיִם וְאֶת־זַעֲקָתָם שָׁמַעְתָּ עַל־יַם־סוּף׃ 9.11. וְהַיָּם בָּקַעְתָּ לִפְנֵיהֶם וַיַּעַבְרוּ בְתוֹךְ־הַיָּם בַּיַּבָּשָׁה וְאֶת־רֹדְפֵיהֶם הִשְׁלַכְתָּ בִמְצוֹלֹת כְּמוֹ־אֶבֶן בְּמַיִם עַזִּים׃ 10.1. וְהַלְוִיִּם וְיֵשׁוּעַ בֶּן־אֲזַנְיָה בִּנּוּי מִבְּנֵי חֵנָדָד קַדְמִיאֵל׃ 10.1. וּבְכָל־זֹאת אֲנַחְנוּ כֹּרְתִים אֲמָנָה וְכֹתְבִים וְעַל הֶחָתוּם שָׂרֵינוּ לְוִיֵּנוּ כֹּהֲנֵינוּ׃ 10.2. חָרִיף עֲנָתוֹת נובי [נֵיבָי׃] 10.2. וְעַל הַחֲתוּמִים נְחֶמְיָה הַתִּרְשָׁתָא בֶּן־חֲכַלְיָה וְצִדְקִיָּה׃ 10.3. שְׂרָיָה עֲזַרְיָה יִרְמְיָה׃ 10.3. מַחֲזִיקִים עַל־אֲחֵיהֶם אַדִּירֵיהֶם וּבָאִים בְּאָלָה וּבִשְׁבוּעָה לָלֶכֶת בְּתוֹרַת הָאֱלֹהִים אֲשֶׁר נִתְּנָה בְּיַד מֹשֶׁה עֶבֶד־הָאֱלֹהִים וְלִשְׁמוֹר וְלַעֲשׂוֹת אֶת־כָּל־מִצְוֺת יְהוָה אֲדֹנֵינוּ וּמִשְׁפָּטָיו וְחֻקָּיו׃ 10.4. כִּי אֶל־הַלְּשָׁכוֹת יָבִיאוּ בְנֵי־יִשְׂרָאֵל וּבְנֵי הַלֵּוִי אֶת־תְּרוּמַת הַדָּגָן הַתִּירוֹשׁ וְהַיִּצְהָר וְשָׁם כְּלֵי הַמִּקְדָּשׁ וְהַכֹּהֲנִים הַמְשָׁרְתִים וְהַשּׁוֹעֲרִים וְהַמְשֹׁרְרִים וְלֹא נַעֲזֹב אֶת־בֵּית אֱלֹהֵינוּ׃ 10.4. פַּשְׁחוּר אֲמַרְיָה מַלְכִּיָּה׃ 10.5. חַטּוּשׁ שְׁבַנְיָה מַלּוּךְ׃ 10.6. חָרִם מְרֵמוֹת עֹבַדְיָה׃ 10.7. דָּנִיֵּאל גִּנְּתוֹן בָּרוּךְ׃ 10.8. מְשֻׁלָּם אֲבִיָּה מִיָּמִן׃ 10.9. מַעַזְיָה בִלְגַּי שְׁמַעְיָה אֵלֶּה הַכֹּהֲנִים׃ 10.11. וַאֲחֵיהֶם שְׁבַנְיָה הוֹדִיָּה קְלִיטָא פְּלָאיָה חָנָן׃ 10.12. מִיכָא רְחוֹב חֲשַׁבְיָה׃ 10.13. זַכּוּר שֵׁרֵבְיָה שְׁבַנְיָה׃ 10.14. הוֹדִיָּה בָנִי בְּנִינוּ׃ 10.15. רָאשֵׁי הָעָם פַּרְעֹשׁ פַּחַת מוֹאָב עֵילָם זַתּוּא בָּנִי׃ 10.16. בֻּנִּי עַזְגָּד בֵּבָי׃ 10.17. אֲדֹנִיָּה בִגְוַי עָדִין׃ 10.18. אָטֵר חִזְקִיָּה עַזּוּר׃ 10.19. הוֹדִיָּה חָשֻׁם בֵּצָי׃ 10.21. מַגְפִּיעָשׁ מְשֻׁלָּם חֵזִיר׃ 10.22. מְשֵׁיזַבְאֵל צָדוֹק יַדּוּעַ׃ 10.23. פְּלַטְיָה חָנָן עֲנָיָה׃ 10.24. הוֹשֵׁעַ חֲנַנְיָה חַשּׁוּב׃ 10.25. הַלּוֹחֵשׁ פִּלְחָא שׁוֹבֵק׃ 10.26. רְחוּם חֲשַׁבְנָה מַעֲשֵׂיָה׃ 10.27. וַאֲחִיָּה חָנָן עָנָן׃ 10.28. מַלּוּךְ חָרִם בַּעֲנָה׃ 10.29. וּשְׁאָר הָעָם הַכֹּהֲנִים הַלְוִיִּם הַשּׁוֹעֲרִים הַמְשֹׁרְרִים הַנְּתִינִים וְכָל־הַנִּבְדָּל מֵעַמֵּי הָאֲרָצוֹת אֶל־תּוֹרַת הָאֱלֹהִים נְשֵׁיהֶם בְּנֵיהֶם וּבְנֹתֵיהֶם כֹּל יוֹדֵעַ מֵבִין׃ 10.31. וַאֲשֶׁר לֹא־נִתֵּן בְּנֹתֵינוּ לְעַמֵּי הָאָרֶץ וְאֶת־בְּנֹתֵיהֶם לֹא נִקַּח לְבָנֵינוּ׃ 10.32. וְעַמֵּי הָאָרֶץ הַמְבִיאִים אֶת־הַמַּקָּחוֹת וְכָל־שֶׁבֶר בְּיוֹם הַשַּׁבָּת לִמְכּוֹר לֹא־נִקַּח מֵהֶם בַּשַּׁבָּת וּבְיוֹם קֹדֶשׁ וְנִטֹּשׁ אֶת־הַשָּׁנָה הַשְּׁבִיעִית וּמַשָּׁא כָל־יָד׃ 10.33. וְהֶעֱמַדְנוּ עָלֵינוּ מִצְוֺת לָתֵת עָלֵינוּ שְׁלִשִׁית הַשֶּׁקֶל בַּשָּׁנָה לַעֲבֹדַת בֵּית אֱלֹהֵינוּ׃ 10.34. לְלֶחֶם הַמַּעֲרֶכֶת וּמִנְחַת הַתָּמִיד וּלְעוֹלַת הַתָּמִיד הַשַּׁבָּתוֹת הֶחֳדָשִׁים לַמּוֹעֲדִים וְלַקֳּדָשִׁים וְלַחַטָּאוֹת לְכַפֵּר עַל־יִשְׂרָאֵל וְכֹל מְלֶאכֶת בֵּית־אֱלֹהֵינוּ׃ 10.35. וְהַגּוֹרָלוֹת הִפַּלְנוּ עַל־קֻרְבַּן הָעֵצִים הַכֹּהֲנִים הַלְוִיִּם וְהָעָם לְהָבִיא לְבֵית אֱלֹהֵינוּ לְבֵית־אֲבֹתֵינוּ לְעִתִּים מְזֻמָּנִים שָׁנָה בְשָׁנָה לְבַעֵר עַל־מִזְבַּח יְהוָה אֱלֹהֵינוּ כַּכָּתוּב בַּתּוֹרָה׃ 10.36. וּלְהָבִיא אֶת־בִּכּוּרֵי אַדְמָתֵנוּ וּבִכּוּרֵי כָּל־פְּרִי כָל־עֵץ שָׁנָה בְשָׁנָה לְבֵית יְהוָה׃ 10.37. וְאֶת־בְּכֹרוֹת בָּנֵינוּ וּבְהֶמְתֵּינוּ כַּכָּתוּב בַּתּוֹרָה וְאֶת־בְּכוֹרֵי בְקָרֵינוּ וְצֹאנֵינוּ לְהָבִיא לְבֵית אֱלֹהֵינוּ לַכֹּהֲנִים הַמְשָׁרְתִים בְּבֵית אֱלֹהֵינוּ׃ 10.38. וְאֶת־רֵאשִׁית עֲרִיסֹתֵינוּ וּתְרוּמֹתֵינוּ וּפְרִי כָל־עֵץ תִּירוֹשׁ וְיִצְהָר נָבִיא לַכֹּהֲנִים אֶל־לִשְׁכוֹת בֵּית־אֱלֹהֵינוּ וּמַעְשַׂר אַדְמָתֵנוּ לַלְוִיִּם וְהֵם הַלְוִיִּם הַמְעַשְּׂרִים בְּכֹל עָרֵי עֲבֹדָתֵנוּ׃ 10.39. וְהָיָה הַכֹּהֵן בֶּן־אַהֲרֹן עִם־הַלְוִיִּם בַּעְשֵׂר הַלְוִיִּם וְהַלְוִיִּם יַעֲלוּ אֶת־מַעֲשַׂר הַמַּעֲשֵׂר לְבֵית אֱלֹהֵינוּ אֶל־הַלְּשָׁכוֹת לְבֵית הָאוֹצָר׃ 11.1. מִן־הַכֹּהֲנִים יְדַעְיָה בֶן־יוֹיָרִיב יָכִין׃ 11.1. וַיֵּשְׁבוּ שָׂרֵי־הָעָם בִּירוּשָׁלִָם וּשְׁאָר הָעָם הִפִּילוּ גוֹרָלוֹת לְהָבִיא אֶחָד מִן־הָעֲשָׂרָה לָשֶׁבֶת בִּירוּשָׁלִַם עִיר הַקֹּדֶשׁ וְתֵשַׁע הַיָּדוֹת בֶּעָרִים׃ 11.2. וּשְׁאָר יִשְׂרָאֵל הַכֹּהֲנִים הַלְוִיִּם בְּכָל־עָרֵי יְהוּדָה אִישׁ בְּנַחֲלָתוֹ׃ 11.2. וַיְבָרֲכוּ הָעָם לְכֹל הָאֲנָשִׁים הַמִּתְנַדְּבִים לָשֶׁבֶת בִּירוּשָׁלִָם׃ 11.3. וְאֵלֶּה רָאשֵׁי הַמְּדִינָה אֲשֶׁר יָשְׁבוּ בִּירוּשָׁלִָם וּבְעָרֵי יְהוּדָה יָשְׁבוּ אִישׁ בַּאֲחֻזָּתוֹ בְּעָרֵיהֶם יִשְׂרָאֵל הַכֹּהֲנִים וְהַלְוִיִּם וְהַנְּתִינִים וּבְנֵי עַבְדֵי שְׁלֹמֹה׃ 11.3. זָנֹחַ עֲדֻלָּם וְחַצְרֵיהֶם לָכִישׁ וּשְׂדֹתֶיהָ עֲזֵקָה וּבְנֹתֶיהָ וַיַּחֲנוּ מִבְּאֵר־שֶׁבַע עַד־גֵּיא־הִנֹּם׃ 11.11. שְׂרָיָה בֶן־חִלְקִיָּה בֶּן־מְשֻׁלָּם בֶּן־צָדוֹק בֶּן־מְרָיוֹת בֶּן־אֲחִיטוּב נְגִד בֵּית הָאֱלֹהִים׃ 11.12. וַאֲחֵיהֶם עֹשֵׂי הַמְּלָאכָה לַבַּיִת שְׁמֹנֶה מֵאוֹת עֶשְׂרִים וּשְׁנָיִם וַעֲדָיָה בֶּן־יְרֹחָם בֶּן־פְּלַלְיָה בֶּן־אַמְצִי בֶן־זְכַרְיָה בֶּן־פַּשְׁחוּר בֶּן־מַלְכִּיָּה׃ 11.13. וְאֶחָיו רָאשִׁים לְאָבוֹת מָאתַיִם אַרְבָּעִים וּשְׁנָיִם וַעֲמַשְׁסַי בֶּן־עֲזַרְאֵל בֶּן־אַחְזַי בֶּן־מְשִׁלֵּמוֹת בֶּן־אִמֵּר׃ 11.14. וַאֲחֵיהֶם גִּבּוֹרֵי חַיִל מֵאָה עֶשְׂרִים וּשְׁמֹנָה וּפָקִיד עֲלֵיהֶם זַבְדִּיאֵל בֶּן־הַגְּדוֹלִים׃ 11.15. וּמִן־הַלְוִיִּם שְׁמַעְיָה בֶן־חַשּׁוּב בֶּן־עַזְרִיקָם בֶּן־חֲשַׁבְיָה בֶּן־בּוּנִּי׃ 11.16. וְשַׁבְּתַי וְיוֹזָבָד עַל־הַמְּלָאכָה הַחִיצֹנָה לְבֵית הָאֱלֹהִים מֵרָאשֵׁי הַלְוִיִּם׃ 11.17. וּמַתַּנְיָה בֶן־מִיכָה בֶּן־זַבְדִּי בֶן־אָסָף רֹאשׁ הַתְּחִלָּה יְהוֹדֶה לַתְּפִלָּה וּבַקְבֻּקְיָה מִשְׁנֶה מֵאֶחָיו וְעַבְדָּא בֶּן־שַׁמּוּעַ בֶּן־גָּלָל בֶּן־ידיתון [יְדוּתוּן׃] 11.18. כָּל־הַלְוִיִּם בְּעִיר הַקֹּדֶשׁ מָאתַיִם שְׁמֹנִים וְאַרְבָּעָה׃ 11.19. וְהַשּׁוֹעֲרִים עַקּוּב טַלְמוֹן וַאֲחֵיהֶם הַשֹּׁמְרִים בַּשְּׁעָרִים מֵאָה שִׁבְעִים וּשְׁנָיִם׃ 11.21. וְהַנְּתִינִים יֹשְׁבִים בָּעֹפֶל וְצִיחָא וְגִשְׁפָּא עַל־הַנְּתִינִים׃ 11.22. וּפְקִיד הַלְוִיִּם בִּירוּשָׁלִַם עֻזִּי בֶן־בָּנִי בֶּן־חֲשַׁבְיָה בֶּן־מַתַּנְיָה בֶּן־מִיכָא מִבְּנֵי אָסָף הַמְשֹׁרְרִים לְנֶגֶד מְלֶאכֶת בֵּית־הָאֱלֹהִים׃ 12.1. וְיֵשׁוּעַ הוֹלִיד אֶת־יוֹיָקִים וְיוֹיָקִים הוֹלִיד אֶת־אֶלְיָשִׁיב וְאֶלְיָשִׁיב אֶת־יוֹיָדָע׃ 12.1. וְאֵלֶּה הַכֹּהֲנִים וְהַלְוִיִּם אֲשֶׁר עָלוּ עִם־זְרֻבָּבֶל בֶּן־שְׁאַלְתִּיאֵל וְיֵשׁוּעַ שְׂרָיָה יִרְמְיָה עֶזְרָא׃ 12.2. אֲמַרְיָה מַלּוּךְ חַטּוּשׁ׃ 12.2. לְסַלַּי קַלָּי לְעָמוֹק עֵבֶר׃ 12.3. וַיִּטַּהֲרוּ הַכֹּהֲנִים וְהַלְוִיִּם וַיְטַהֲרוּ אֶת־הָעָם וְאֶת־הַשְּׁעָרִים וְאֶת־הַחוֹמָה׃ 12.3. שְׁכַנְיָה רְחֻם מְרֵמֹת׃ 12.4. וַתַּעֲמֹדְנָה שְׁתֵּי הַתּוֹדֹת בְּבֵית הָאֱלֹהִים וַאֲנִי וַחֲצִי הַסְּגָנִים עִמִּי׃ 12.4. עִדּוֹא גִנְּתוֹי אֲבִיָּה׃ 12.5. מִיָּמִין מַעַדְיָה בִּלְגָּה׃ 12.6. שְׁמַעְיָה וְיוֹיָרִיב יְדַעְיָה׃ 12.7. סַלּוּ עָמוֹק חִלְקִיָּה יְדַעְיָה אֵלֶּה רָאשֵׁי הַכֹּהֲנִים וַאֲחֵיהֶם בִּימֵי יֵשׁוּעַ׃ 12.8. וְהַלְוִיִּם יֵשׁוּעַ בִּנּוּי קַדְמִיאֵל שֵׁרֵבְיָה יְהוּדָה מַתַּנְיָה עַל־הֻיְּדוֹת הוּא וְאֶחָיו׃ 12.9. וּבַקְבֻּקְיָה וענו [וְעֻנִּי] אֲחֵיהֶם לְנֶגְדָּם לְמִשְׁמָרוֹת׃ 12.11. וְיוֹיָדָע הוֹלִיד אֶת־יוֹנָתָן וְיוֹנָתָן הוֹלִיד אֶת־יַדּוּעַ׃ 12.12. וּבִימֵי יוֹיָקִים הָיוּ כֹהֲנִים רָאשֵׁי הָאָבוֹת לִשְׂרָיָה מְרָיָה לְיִרְמְיָה חֲנַנְיָה׃ 12.13. לְעֶזְרָא מְשֻׁלָּם לַאֲמַרְיָה יְהוֹחָנָן׃ 12.14. למלוכי [לִמְלִיכוּ] יוֹנָתָן לִשְׁבַנְיָה יוֹסֵף׃ 12.15. לְחָרִם עַדְנָא לִמְרָיוֹת חֶלְקָי׃ 12.16. לעדיא [לְעִדּוֹא] זְכַרְיָה לְגִנְּתוֹן מְשֻׁלָּם׃ 12.17. לַאֲבִיָּה זִכְרִי לְמִנְיָמִין לְמוֹעַדְיָה פִּלְטָי׃ 12.18. לְבִלְגָּה שַׁמּוּעַ לִשְׁמַעְיָה יְהוֹנָתָן׃ 12.19. וּלְיוֹיָרִיב מַתְּנַי לִידַעְיָה עֻזִּי׃ 12.21. לְחִלְקִיָּה חֲשַׁבְיָה לִידַעְיָה נְתַנְאֵל׃ 12.22. הַלְוִיִּם בִּימֵי אֶלְיָשִׁיב יוֹיָדָע וְיוֹחָנָן וְיַדּוּעַ כְּתוּבִים רָאשֵׁי אָבוֹת וְהַכֹּהֲנִים עַל־מַלְכוּת דָּרְיָוֶשׁ הַפָּרְסִי׃ 12.23. בְּנֵי לֵוִי רָאשֵׁי הָאָבוֹת כְּתוּבִים עַל־סֵפֶר דִּבְרֵי הַיָּמִים וְעַד־יְמֵי יוֹחָנָן בֶּן־אֶלְיָשִׁיב׃ 12.24. וְרָאשֵׁי הַלְוִיִּם חֲשַׁבְיָה שֵׁרֵבְיָה וְיֵשׁוּעַ בֶּן־קַדְמִיאֵל וַאֲחֵיהֶם לְנֶגְדָּם לְהַלֵּל לְהוֹדוֹת בְּמִצְוַת דָּוִיד אִישׁ־הָאֱלֹהִים מִשְׁמָר לְעֻמַּת מִשְׁמָר׃ 12.25. מַתַּנְיָה וּבַקְבֻּקְיָה עֹבַדְיָה מְשֻׁלָּם טַלְמוֹן עַקּוּב שֹׁמְרִים שׁוֹעֲרִים מִשְׁמָר בַּאֲסֻפֵּי הַשְּׁעָרִים׃ 12.26. אֵלֶּה בִּימֵי יוֹיָקִים בֶּן־יֵשׁוּעַ בֶּן־יוֹצָדָק וּבִימֵי נְחֶמְיָה הַפֶּחָה וְעֶזְרָא הַכֹּהֵן הַסּוֹפֵר׃ 12.44. וַיִּפָּקְדוּ בַיּוֹם הַהוּא אֲנָשִׁים עַל־הַנְּשָׁכוֹת לָאוֹצָרוֹת לַתְּרוּמוֹת לָרֵאשִׁית וְלַמַּעַשְׂרוֹת לִכְנוֹס בָּהֶם לִשְׂדֵי הֶעָרִים מְנָאוֹת הַתּוֹרָה לַכֹּהֲנִים וְלַלְוִיִּם כִּי שִׂמְחַת יְהוּדָה עַל־הַכֹּהֲנִים וְעַל־הַלְוִיִּם הָעֹמְדִים׃ 13.11. וָאָרִיבָה אֶת־הַסְּגָנִים וָאֹמְרָה מַדּוּעַ נֶעֱזַב בֵּית־הָאֱלֹהִים וָאֶקְבְּצֵם וָאַעֲמִדֵם עַל־עָמְדָם׃ 13.12. וְכָל־יְהוּדָה הֵבִיאוּ מַעְשַׂר הַדָּגָן וְהַתִּירוֹשׁ וְהַיִּצְהָר לָאוֹצָרוֹת׃ 13.13. וָאוֹצְרָה עַל־אוֹצָרוֹת שֶׁלֶמְיָה הַכֹּהֵן וְצָדוֹק הַסּוֹפֵר וּפְדָיָה מִן־הַלְוִיִּם וְעַל־יָדָם חָנָן בֶּן־זַכּוּר בֶּן־מַתַּנְיָה כִּי נֶאֱמָנִים נֶחְשָׁבוּ וַעֲלֵיהֶם לַחֲלֹק לַאֲחֵיהֶם׃ 13.14. זָכְרָה־לִּי אֱלֹהַי עַל־זֹאת וְאַל־תֶּמַח חֲסָדַי אֲשֶׁר עָשִׂיתִי בְּבֵית אֱלֹהַי וּבְמִשְׁמָרָיו׃ 13.15. בַּיָּמִים הָהֵמָּה רָאִיתִי בִיהוּדָה דֹּרְכִים־גִּתּוֹת בַּשַּׁבָּת וּמְבִיאִים הָעֲרֵמוֹת וְעֹמְסִים עַל־הַחֲמֹרִים וְאַף־יַיִן עֲנָבִים וּתְאֵנִים וְכָל־מַשָּׂא וּמְבִיאִים יְרוּשָׁלִַם בְּיוֹם הַשַּׁבָּת וָאָעִיד בְּיוֹם מִכְרָם צָיִד׃ 13.16. וְהַצֹּרִים יָשְׁבוּ בָהּ מְבִיאִים דָּאג וְכָל־מֶכֶר וּמֹכְרִים בַּשַּׁבָּת לִבְנֵי יְהוּדָה וּבִירוּשָׁלִָם׃ 13.17. וָאָרִיבָה אֵת חֹרֵי יְהוּדָה וָאֹמְרָה לָהֶם מָה־הַדָּבָר הָרָע הַזֶּה אֲשֶׁר אַתֶּם עֹשִׂים וּמְחַלְּלִים אֶת־יוֹם הַשַּׁבָּת׃ 13.18. הֲלוֹא כֹה עָשׂוּ אֲבֹתֵיכֶם וַיָּבֵא אֱלֹהֵינוּ עָלֵינוּ אֵת כָּל־הָרָעָה הַזֹּאת וְעַל הָעִיר הַזֹּאת וְאַתֶּם מוֹסִיפִים חָרוֹן עַל־יִשְׂרָאֵל לְחַלֵּל אֶת־הַשַּׁבָּת׃ 13.19. וַיְהִי כַּאֲשֶׁר צָלֲלוּ שַׁעֲרֵי יְרוּשָׁלִַם לִפְנֵי הַשַּׁבָּת וָאֹמְרָה וַיִּסָּגְרוּ הַדְּלָתוֹת וָאֹמְרָה אֲשֶׁר לֹא יִפְתָּחוּם עַד אַחַר הַשַּׁבָּת וּמִנְּעָרַי הֶעֱמַדְתִּי עַל־הַשְּׁעָרִים לֹא־יָבוֹא מַשָּׂא בְּיוֹם הַשַּׁבָּת׃ 13.21. וָאָעִידָה בָהֶם וָאֹמְרָה אֲלֵיהֶם מַדּוּעַ אַתֶּם לֵנִים נֶגֶד הַחוֹמָה אִם־תִּשְׁנוּ יָד אֶשְׁלַח בָּכֶם מִן־הָעֵת הַהִיא לֹא־בָאוּ בַּשַּׁבָּת׃ 13.22. וָאֹמְרָה לַלְוִיִּם אֲשֶׁר יִהְיוּ מִטַּהֲרִים וּבָאִים שֹׁמְרִים הַשְּׁעָרִים לְקַדֵּשׁ אֶת־יוֹם הַשַּׁבָּת גַּם־זֹאת זָכְרָה־לִּי אֱלֹהַי וְחוּסָה עָלַי כְּרֹב חַסְדֶּךָ׃ 13.23. גַּם בַּיָּמִים הָהֵם רָאִיתִי אֶת־הַיְּהוּדִים הֹשִׁיבוּ נָשִׁים אשדודיות [אַשְׁדֳּדִיּוֹת] עמוניות [עַמֳּנִיּוֹת] מוֹאֲבִיּוֹת׃ 13.24. וּבְנֵיהֶם חֲצִי מְדַבֵּר אַשְׁדּוֹדִית וְאֵינָם מַכִּירִים לְדַבֵּר יְהוּדִית וְכִלְשׁוֹן עַם וָעָם׃ 13.25. וָאָרִיב עִמָּם וָאֲקַלְלֵם וָאַכֶּה מֵהֶם אֲנָשִׁים וָאֶמְרְטֵם וָאַשְׁבִּיעֵם בֵּאלֹהִים אִם־תִּתְּנוּ בְנֹתֵיכֶם לִבְנֵיהֶם וְאִם־תִּשְׂאוּ מִבְּנֹתֵיהֶם לִבְנֵיכֶם וְלָכֶם׃ 13.26. הֲלוֹא עַל־אֵלֶּה חָטָא־שְׁלֹמֹה מֶלֶךְ יִשְׂרָאֵל וּבַגּוֹיִם הָרַבִּים לֹא־הָיָה מֶלֶךְ כָּמֹהוּ וְאָהוּב לֵאלֹהָיו הָיָה וַיִּתְּנֵהוּ אֱלֹהִים מֶלֶךְ עַל־כָּל־יִשְׂרָאֵל גַּם־אוֹתוֹ הֶחֱטִיאוּ הַנָּשִׁים הַנָּכְרִיּוֹת׃ 13.27. וְלָכֶם הֲנִשְׁמַע לַעֲשֹׂת אֵת כָּל־הָרָעָה הַגְּדוֹלָה הַזֹּאת לִמְעֹל בֵּאלֹהֵינוּ לְהֹשִׁיב נָשִׁים נָכְרִיּוֹת׃

1.8. Remember, I beseech Thee, the word that Thou didst command Thy servant Moses, saying: If ye deal treacherously, I will scatter you abroad among the peoples; 1.9. but if ye return unto Me, and keep My commandments and do them, though your dispersed were in the uttermost part of the heaven, yet will I gather them from thence, and will bring them unto the place that I have chosen to cause My name to dwell there. 3.34. And he spoke before his brethren and the army of Samaria, and said: ‘What do these feeble Jews? will they restore at will? will they sacrifice? will they make an end this day? will they revive the stones out of the heaps of rubbish, seeing they are burned?’ 6.14. Remember, O my God, Tobiah and Sanballat according to these their works, and also the prophetess Noadiah, and the rest of the prophets, that would have me put in fear. 7.5. And my God put into my heart to gather together the nobles, and the rulers, and the people, that they might be reckoned by genealogy. And I found the book of the genealogy of them that came up at the first, and I found written therein: 7.39. The priests: The children of Jedaiah, of the house of Jeshua, nine hundred seventy and three. 7.40. The children of Immer, a thousand fifty and two. 7.41. The children of Pashhur, a thousand two hundred forty and seven. 7.42. The children of Harim, a thousand and seventeen. 7.43. The Levites: the children of Jeshua, of Kadmiel, of the children of Hodeiah, seventy and four. 7.44. The singers: the children of Asaph, a hundred forty and eight. 7.45. The porters: the children of Shallum, the children of Ater, the children of Talmon, the children of Akkub, the children of Hatita, the children of Shobai, a hundred thirty and eight. 7.63. And of the priests: the children of Habaiah, the children of Hakkoz, the children of Barzillai, who took a wife of the daughters of Barzillai the Gileadite, and was called after their name. 8.1. all the people gathered themselves together as one man into the broad place that was before the water gate; and they spoke unto Ezra the scribe to bring the book of the Law of Moses, which the LORD had commanded to Israel. 8.2. And Ezra the priest brought the Law before the congregation, both men and women, and all that could hear with understanding, upon the first day of the seventh month. 8.7. Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Ha, Pelaiah, even the Levites, caused the people to understand the Law; and the people stood in their place. 8.8. And they read in the book, in the Law of God, distinctly; and they gave the sense, and caused them to understand the reading. 8.9. And Nehemiah, who was the Tirshatha, and Ezra the priest the scribe, and the Levites that taught the people, said unto all the people: ‘This day is holy unto the LORD your God; mourn not, nor weep.’ For all the people wept, when they heard the words of the Law. 8.16. So the people went forth, and brought them, and made themselves booths, every one upon the roof of his house, and in their courts, and in the courts of the house of God, and in the broad place of the water gate, and in the broad place of the gate of Ephraim. 8.18. Also day by day, from the first day unto the last day, he read in the book of the Law of God. And they kept the feast seven days; 9.1. Now in the twenty and fourth day of this month the children of Israel were assembled with fasting, and with sackcloth, and earth upon them. 9.6. Thou art the LORD, even Thou alone; Thou hast made heaven, the heaven of heavens, with all their host, the earth and all things that are thereon, the seas and all that is in them, and Thou preservest them all; and the host of heaven worshippeth Thee. 9.9. And Thou sawest the affliction of our fathers in Egypt, and heardest their cry by the Red Sea; 9.10. and didst show signs and wonders upon Pharaoh, and on all his servants, and on all the people of his land; for Thou knewest that they dealt proudly against them; and didst get Thee a name, as it is this day. 9.11. And Thou didst divide the sea before them, so that they went through the midst of the sea on the dry land; and their pursuers Thou didst cast into the depths, as a stone into the mighty waters. 10.1. And yet for all this we make a sure covet, and subscribe it; and our princes, our Levites, and our priests, set their seal unto it. 10.2. Now those that set their seal were: Nehemiah the Tirshatha, the son of Hachaliah, and Zedekiah; 10.3. Seraiah, Azariah, Jeremiah; 10.4. Pashhur, Amariah, Malchijah; 10.5. Hattush, Shebaniah, Malluch; 10.6. Harim, Meremoth, Obadiah; 10.7. Daniel, Ginnethon, Baruch; 10.8. Meshullam, Abijah, Mijamin; 10.9. Maaziah, Bilgai, Shemaiah. These were the priests. 10.10. And the Levites: Jeshua the son of Azaniah, Binnui of the sons of Henadad, Kadmiel; 10.11. and their brethren, Shebaniah, Hodiah, Kelita, Pelaiah, Ha; 10.12. Mica, Rehob, Hashabiah; 10.13. Zaccur, Sherebiah, Shebaniah; 10.14. Hodiah, Bani, Beninu. . 10.15. The chiefs of the people: Parosh, Pahath-moab, Elam, Zattu, Bani; 10.16. Bunni, Azgad, Bebai; 10.17. Adonijah, Bigvai, Adin; 10.18. Ater, Hezekiah, Azzur; 10.19. Hodiah, Hashum, Bezai; 10.20. Hariph, Anathoth, Nebai; 10.21. Magpiash, Meshullam, Hezir; 10.22. Meshezabel, Zadok, Jaddua; 10.23. Pelatiah, Ha, Anaiah; 10.24. Hoshea, Haiah, Hasshub; 10.25. Hallohesh, Pilha, Shobek; 10.26. Rehum, Hashabnah, Maaseiah; 10.27. and Ahiah, Ha, A; 10.28. Malluch, Harim, Baanah. 10.29. And the rest of the people, the priests, the Levites, the porters, the singers, the Nethinim, and all they that had separated themselves from the peoples of the lands unto the law of God, their wives, their sons, and their daughters, every one that had knowledge and understanding; 10.30. they cleaved to their brethren, their nobles, and entered into a curse, and into an oath, to walk in God’s law, which was given by Moses the servant of God, and to observe and do all the commandments of the LORD our Lord, and His ordices and His statutes; 10.31. and that we would not give our daughters unto the peoples of the land, nor take their daughters for our sons; 10.32. and if the peoples of the land bring ware or any victuals on the sabbath day to sell, that we would not buy of them on the sabbath, or on a holy day; and that we would forego the seventh year, and the exaction of every debt. 10.33. Also we made ordices for us, to charge ourselves yearly with the third part of a shekel for the service of the house of our God; 10.34. for the showbread, and for the continual meal-offering, and for the continual burnt-offering, of the sabbaths, of the new moons, for the appointed seasons, and for the holy things, and for the sin-offerings to make atonement for Israel, and for all the work of the house of our God. 10.35. And we cast lots, the priests, the Levites, and the people, for the wood-offering, to bring it into the house of our God, according to our fathers’houses, at times appointed, year by year, to burn upon the altar of the LORD our God, as it is written in the Law; 10.36. and to bring the first-fruits of our land, and the first-fruits of all fruit of all manner of trees, year by year, unto the house of the LORD; 10.37. also the first-born of our sons, and of our cattle, as it is written in the Law, and the firstlings of our herds and of our flocks, to bring to the house of our God, unto the priests that minister in the house of our God; 10.38. and that we should bring the first of our dough, and our heave-offerings, and the fruit of all manner of trees, the wine and the oil, unto the priests, to the chambers of the house of our God; and the tithes of our land unto the Levites; for they, the Levites, take the tithes in all the cities of our tillage. 10.39. And the priest the son of Aaron shall be with the Levites, when the Levites take tithes; and the Levites shall bring up the tithe of the tithes unto the house of our God, to the chambers, into the treasure-house. . 10.40. For the children of Israel and the children of Levi shall bring the heave-offering of the corn, of the wine, and of the oil, unto the chambers, where are the vessels of the sanctuary, and the priests that minister, and the porters, and the singers; and we will not forsake the house of our God. 11.1. And the princes of the people dwelt in Jerusalem; the rest of the people also cast lots, to bring one of ten to dwell in Jerusalem the holy city, and nine parts in the other cities. 11.2. And the people blessed all the men that willingly offered themselves to dwell in Jerusalem. 11.3. Now these are the chiefs of the province that dwelt in Jerusalem; but in the cities of Judah dwelt every one in his possession in their cities, to wit, Israelites, the priests, and the Levites, and the Nethinim, and the children of Solomon’s servants. 11.10. of the priests: Jedaiah the son of Joiarib, Jachin, 11.11. Seraiah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, the ruler of the house of God, 11.12. and their brethren that did the work of the house, eight hundred twenty and two; and Adaiah the son of Jeroham, the son of Pelaliah, the son of Amzi, the son of Zechariah, the son of Pashhur, the son of Malchijah, 11.13. and his brethren, chiefs of fathers’houses, two hundred forty and two; and Amashsai the son of Azarel, the son of Ahzai, the son of Meshillemoth, the son of Immer, 11.14. and their brethren, mighty men of valour, a hundred twenty and eight; and their overseer was Zabdiel, the son of Haggedolim. 11.15. And of the Levites: Shemaiah the son of Hasshub, the son of Azrikam, the son of Hashabiah, the son of Bunni; 11.16. and Shabbethai and Jozabad, of the chiefs of the Levites, who had the oversight of the outward business of the house of God; 11.17. and Mattaniah the son of Mica, the son of Zabdi, the son of Asaph, who was the chief to begin the thanksgiving in prayer, and Bakbukiah, the second among his brethren; and Abda the son of Shammua, the son of Galal, the son of Jeduthun. 11.18. All the Levites in the holy city were two hundred fourscore and four. 11.19. Moreover the porters, Akkub, Talmon, and their brethren, that kept watch at the gates, were a hundred seventy and two. 11.20. And the residue of Israel, of the priests, the Levites, were in all the cities of Judah, every one in his inheritance. 11.21. But the Nethinim dwelt in Ophel; and Ziha and Gishpa were over the Nethinim. 11.22. The overseer also of the Levites at Jerusalem was Uzzi the son of Bani, the son of Hashabiah, the son of Mattaniah, the son of Mica, of the sons of Asaph, the singers, over the business of the house of God. 12.1. Now these are the priests and the Levites that went up with Zerubbabel the son of Shealtiel, and Jeshua: Seraiah, Jeremiah, Ezra; 12.2. Amariah, Malluch, Hattush; 12.3. Shecaniah, Rehum, Meremoth; 12.4. Iddo, Ginnethoi, Abijah; 12.5. Mijamin, Maadiah, Bilgah; 12.6. Shemaiah, and Joiarib, Jedaiah; 12.7. Sallu, Amok, Hilkiah, Jedaiah. These were the chiefs of the priests and their brethren in the days of Jeshua. 12.8. Moreover the Levites: Jeshua, Binnui, Kadmiel, Sherebiah, Judah, and Mattaniah, who was over the thanksgiving, he and his brethren. 12.9. Also Bakbukiah and Unni, their brethren, were over against them in wards. 12.10. And Jeshua begot Joiakim, and Joiakim begot Eliashib, and Eliashib begot Joiada, 12.11. and Joiada begot Jonathan and Jonathan begot Jaddua. 12.12. And in the days of Joiakim were priests, heads of fathers’houses: of Seraiah, Meraiah; of Jeremiah, Haiah; 12.13. of Ezra, Meshullam; of Amariah, Jehoha; 12.14. of Melicu, Jonathan; of Shebaniah, Joseph; 12.15. of Harim, Adna; of Meraioth, Helkai; 12.16. of Iddo, Zechariah; of Ginnethon, Meshullam; 12.17. of Abijah, Zichri; of Miniamin; of Moadiah, Piltai; 12.18. of Bilgah, Shammua; of Shemaiah, Jehonathan; 12.19. and of Joiarib, Mattenai; of Jedaiah, Uzzi; 12.20. of Sallai, Kallai; of Amok, Eber; 12.21. of Hilkiah, Hashabiah; of Jedaiah, Nethanel. 12.22. The Levites in the days of Eliashib, Joiada, and Joha, and Jaddua, were recorded heads of fathers’houses; also the priests, in the reign of Darius the Persian. 12.23. The sons of Levi, heads of fathers’houses, were written in the book of the chronicles, even until the days of Joha the son of Eliashib. 12.24. And the chiefs of the Levites: Hashabiah, Sherebiah, and Jeshua the son of Kadmiel, with their brethren over against them, to praise and give thanks, according to the commandment of David the man of God, ward against ward. 12.25. Mattaniah, and Bakbukiah, Obadiah, Meshullam, Talmon, Akkub, were porters keeping the ward at the store-houses of the gates. 12.26. These were in the days of Joiakim the son of Jeshua, the son of Jozadak, and in the days of Nehemiah the governor, and of Ezra the priest the scribe. 12.44. And on that day were men appointed over the chambers for the treasures, for the heave-offerings, for the first-fruits, and for the tithes, to gather into them, according to the fields of the cities, the portions appointed by the law for the priests and Levites; for Judah rejoiced for the priests and for the Levites that took their stations. 13.10. And I perceived that the portions of the Levites had not been given them; so that the Levites and the singers, that did the work, were fled every one to his field. 13.11. Then contended I with the rulers, and said: ‘Why is the house of God forsaken?’ And I gathered them together, and set them in their place. 13.12. Then brought all Judah the tithe of the corn and the wine and the oil unto the treasuries. 13.13. And I made treasurers over the treasuries, Shelemiah the priest, and Zadok the scribe, and of the Levites, Pedaiah; and next to them was Ha the son of Zaccur, the son of Mattaniah; for they were counted faithful, and their office was to distribute unto their brethren. 13.14. Remember me, O my God, concerning this, and wipe not out my good deeds that I have done for the house of my God, and for the wards thereof. 13.15. In those days saw I in Judah some treading winepresses on the sabbath, and bringing in heaps of corn, and lading asses therewith; as also wine, grapes, and figs, and all manner of burdens, which they brought into Jerusalem on the sabbath day; and I forewarned them in the day wherein they sold victuals. 13.16. There dwelt men of Tyre also therein, who brought in fish, and all manner of ware, and sold on the sabbath unto the children of Judah, and in Jerusalem. 13.17. Then I contended with the nobles of Judah, and said unto them: ‘What evil thing is this that ye do, and profane the sabbath day? 13.18. Did not your fathers thus, and did not our God bring all this evil upon us, and upon this city? yet ye bring more wrath upon Israel by profaning the sabbath.’ 13.19. And it came to pass that, when the gates of Jerusalem began to be dark before the sabbath, I commanded that the doors should be shut, and commanded that they should not be opened till after the sabbath; and some of my servants set I over the gates, that there should no burden be brought in on the sabbath day. 13.20. So the merchants and sellers of all kind of ware lodged without Jerusalem once or twice. 13.21. Then I forewarned them, and said unto them: ‘Why lodge ye about the wall? if ye do so again, I will lay hands on you.’ From that time forth came they no more on the sabbath. 13.22. And I commanded the Levites that they should purify themselves, and that they should come and keep the gates, to sanctify the sabbath day. Remember unto me, O my God, this also, and spare me according to the greatness of Thy mercy. 13.23. In those days also saw I the Jews that had married women of Ashdod, of Ammon, and of Moab; 13.24. and their children spoke half in the speech of Ashdod, and could not speak in the Jews’language, but according to the language of each people. 13.25. And I contended with them, and cursed them, and smote certain of them, and plucked off their hair, and made them swear by God: ‘Ye shall not give your daughters unto their sons, nor take their daughters for your sons, or for yourselves. 13.26. Did not Solomon king of Israel sin by these things? yet among many nations was there no king like him, and he was beloved of his God, and God made him king over all Israel; nevertheless even him did the foreign women cause to sin. 13.27. Shall we then hearken unto you to do all this great evil, to break faith with our God in marrying foreign women?’

76. Hebrew Bible, 1 Chronicles, 4.30, 6.39, 6.40, 6.41, 6.42, 6.43, 6.44, 6.45, 6.46, 6.47, 6.48, 6.49, 6.50, 6.51, 6.52, 6.53, 6.54, 6.55, 6.56, 6.57, 6.58, 6.59, 6.60, 6.61, 6.62, 6.63, 6.64, 6.65, 6.66, 9.22, 9.27, 9.33, 10.10, 11.1, 11.2, 11.3, 11.4, 11.12, 11.26, 12.41, 13, 13.8, 14, 15, 15.19, 15.20, 15.21, 15.22, 15.23, 15.28, 16.4, 16.7, 16.8, 16.9, 16.10, 16.11, 16.12, 16.13, 16.14, 16.15, 16.16, 16.17, 16.18, 16.19, 16.20, 16.21, 16.22, 16.23, 16.24, 16.25, 16.26, 16.27, 16.28, 16.29, 16.30, 16.31, 16.32, 16.33, 16.34, 16.35, 16.36, 16.37, 16.38, 16.39, 16.40, 16.41, 16.42, 16.43, 17.1, 17.2, 17.3, 17.4, 17.5, 17.6, 17.7, 17.8, 17.9, 17.10, 17.11, 17.12, 17.13, 17.14, 17.15, 21, 21.15, 21.30, 22, 22.5, 22.6, 22.7, 22.8, 22.9, 22.10, 22.11, 22.12, 22.13, 22.14, 22.15, 22.16, 22.17, 22.18, 22.19, 23.1-26.32, 23.1-26.2, 23.2, 23.3, 23.4, 23.5, 24.1, 24.2, 24.3, 24.4, 24.5, 24.6, 24.7, 24.8, 24.9, 24.10, 25.1, 25.2, 25.3, 25.4, 25.5, 25.6, 25.7, 26.20, 26.21, 26.22, 26.23, 26.24, 26.25, 26.26, 26.27, 26.28, 27.4, 28, 28.1, 28.2, 28.3, 28.9, 28.10, 28.11, 28.12, 28.13, 28.14, 28.15, 28.16, 28.17, 28.18, 28.19, 28.20, 28.21, 29, 29.1, 29.2, 29.3, 29.4, 29.5, 29.6, 29.7, 29.8, 29.9, 29.11, 29.12, 29.13, 35.7, 35.8, 35.9 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Gera, Judith (2014) 333

77. Plato, Timaeus, 31b, 31c, 31d, 31a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Westwood, Moses among the Greek Lawgivers: Reading Josephus’ Antiquities through Plutarch’s Lives (2023) 126

31a. αὐτοῦ κατὰ φύσιν συγγενῆ ζῷα ἐντὸς ἔχον ἑαυτοῦ, συνέστησε. πότερον οὖν ὀρθῶς ἕνα οὐρανὸν προσειρήκαμεν, ἢ πολλοὺς καὶ ἀπείρους λέγειν ἦν ὀρθότερον; ἕνα, εἴπερ κατὰ τὸ παράδειγμα δεδημιουργημένος ἔσται. τὸ γὰρ περιέχον πάντα ὁπόσα νοητὰ ζῷα μεθʼ ἑτέρου δεύτερον οὐκ ἄν ποτʼ εἴη· πάλιν γὰρ ἂν ἕτερον εἶναι τὸ περὶ ἐκείνω δέοι ζῷον, οὗ μέρος ἂν εἴτην ἐκείνω, καὶ οὐκ ἂν ἔτι ἐκείνοιν ἀλλʼ ἐκείνῳ τῷ περιέχοντι τόδʼ ἂν ἀφωμοιωμένον λέγοιτο ὀρθότερον. ἵνα

78. Plato, Republic, 592b, 592a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 255

592a. He will gladly take part in and enjoy those which he thinks will make him a better man, but in public and private life he will shun those that may overthrow the established habit of his soul.”“Then, if that is his chief concern,” he said, “he will not willingly take part in politics.”“Yes, by the dog,” said I, “in his own city he certainly will, yet perhaps not in the city of his birth, except in some providential conjuncture.”“I understand,” he said; “you mean the city whose establishment we have described, the city whose home is in the ideal; 592a. He will gladly take part in and enjoy those which he thinks will make him a better man, but in public and private life he will shun those that may overthrow the established habit of his soul. Then, if that is his chief concern, he said, he will not willingly take part in politics. Yes, by the dog, said I, in his own city he certainly will, yet perhaps not in the city of his birth, except in some providential conjuncture. I understand, he said; you mean the city whose establishment we have described, the city whose home is in the ideal;

79. Plato, Laws, 6.745b-c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •temple, in jerusalem, collectivization of wealth at •temple, in jerusalem, economy of Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 105

80. Aristophanes, Birds, 1124-1130, 512-515, 551-552, 1131 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Gera, Judith (2014) 120

1131. ἑκατοντορόγυιον. ὦ Πόσειδον τοῦ μάκρους.

81. Euripides, Alcestis, 426-429, 425 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Gera, Judith (2014) 183

425. Ho! sirrahs, catch me this woman; hold her fast; for ’tis no welcome story she will have to hear. It was to make thee leave the holy altar of the goddess that I held thy child’s death before thy eyes, and so induced thee to give thyself up to me to die.

82. Hebrew Bible, Zechariah, 1.4, 1.6-1.21, 2.15, 2.17, 3.10, 6.1-6.8, 7.3, 7.5, 8.7, 10.6-10.12, 11.1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •babylonian exile, jerusalem temple and scripture during •jerusalem (yerushalmi) targum (targum pseudo-jonathan), jerusalem temple, scripture in •temple in jerusalem, destruction of •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem •temple in jerusalem, lebanon as epithet for •temple in jerusalem, exiles return to •temple in jerusalem, rebuilding/restoration of •temple in jerusalem, holy of holies in •temple in jerusalem, keys of Found in books: Allison, 4 Baruch (2018) 88, 136, 137, 157, 182, 202, 223, 225; Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 335; Gera, Judith (2014) 189, 419; Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 132

1.4. אַל־תִּהְיוּ כַאֲבֹתֵיכֶם אֲשֶׁר קָרְאוּ־אֲלֵיהֶם הַנְּבִיאִים הָרִאשֹׁנִים לֵאמֹר כֹּה אָמַר יְהוָה צְבָאוֹת שׁוּבוּ נָא מִדַּרְכֵיכֶם הָרָעִים ומעליליכם [וּמַעֲלְלֵיכֶם] הָרָעִים וְלֹא שָׁמְעוּ וְלֹא־הִקְשִׁיבוּ אֵלַי נְאֻם־יְהוָה׃ 1.6. אַךְ דְּבָרַי וְחֻקַּי אֲשֶׁר צִוִּיתִי אֶת־עֲבָדַי הַנְּבִיאִים הֲלוֹא הִשִּׂיגוּ אֲבֹתֵיכֶם וַיָּשׁוּבוּ וַיֹּאמְרוּ כַּאֲשֶׁר זָמַם יְהוָה צְבָאוֹת לַעֲשׂוֹת לָנוּ כִּדְרָכֵינוּ וּכְמַעֲלָלֵינוּ כֵּן עָשָׂה אִתָּנוּ׃ 1.7. בְּיוֹם עֶשְׂרִים וְאַרְבָּעָה לְעַשְׁתֵּי־עָשָׂר חֹדֶשׁ הוּא־חֹדֶשׁ שְׁבָט בִּשְׁנַת שְׁתַּיִם לְדָרְיָוֶשׁ הָיָה דְבַר־יְהוָה אֶל־זְכַרְיָה בֶּן־בֶּרֶכְיָהוּ בֶּן־עִדּוֹא הַנָּבִיא לֵאמֹר׃ 1.8. רָאִיתִי הַלַּיְלָה וְהִנֵּה־אִישׁ רֹכֵב עַל־סוּס אָדֹם וְהוּא עֹמֵד בֵּין הַהֲדַסִּים אֲשֶׁר בַּמְּצֻלָה וְאַחֲרָיו סוּסִים אֲדֻמִּים שְׂרֻקִּים וּלְבָנִים׃ 1.9. וָאֹמַר מָה־אֵלֶּה אֲדֹנִי וַיֹּאמֶר אֵלַי הַמַּלְאָךְ הַדֹּבֵר בִּי אֲנִי אַרְאֶךָּ מָה־הֵמָּה אֵלֶּה׃ 1.11. וַיַּעֲנוּ אֶת־מַלְאַךְ יְהוָה הָעֹמֵד בֵּין הַהֲדַסִּים וַיֹּאמְרוּ הִתְהַלַּכְנוּ בָאָרֶץ וְהִנֵּה כָל־הָאָרֶץ יֹשֶׁבֶת וְשֹׁקָטֶת׃ 1.12. וַיַּעַן מַלְאַךְ־יְהוָה וַיֹּאמַר יְהוָה צְבָאוֹת עַד־מָתַי אַתָּה לֹא־תְרַחֵם אֶת־יְרוּשָׁלִַם וְאֵת עָרֵי יְהוּדָה אֲשֶׁר זָעַמְתָּה זֶה שִׁבְעִים שָׁנָה׃ 1.13. וַיַּעַן יְהוָה אֶת־הַמַּלְאָךְ הַדֹּבֵר בִּי דְּבָרִים טוֹבִים דְּבָרִים נִחֻמִים׃ 1.14. וַיֹּאמֶר אֵלַי הַמַּלְאָךְ הַדֹּבֵר בִּי קְרָא לֵאמֹר כֹּה אָמַר יְהוָה צְבָאוֹת קִנֵּאתִי לִירוּשָׁלִַם וּלְצִיּוֹן קִנְאָה גְדוֹלָה׃ 1.15. וְקֶצֶף גָּדוֹל אֲנִי קֹצֵף עַל־הַגּוֹיִם הַשַּׁאֲנַנִּים אֲשֶׁר אֲנִי קָצַפְתִּי מְּעָט וְהֵמָּה עָזְרוּ לְרָעָה׃ 1.16. לָכֵן כֹּה־אָמַר יְהוָה שַׁבְתִּי לִירוּשָׁלִַם בְּרַחֲמִים בֵּיתִי יִבָּנֶה בָּהּ נְאֻם יְהוָה צְבָאוֹת וקוה [וְקָו] יִנָּטֶה עַל־יְרוּשָׁלִָם׃ 1.17. עוֹד קְרָא לֵאמֹר כֹּה אָמַר יְהוָה צְבָאוֹת עוֹד תְּפוּצֶינָה עָרַי מִטּוֹב וְנִחַם יְהוָה עוֹד אֶת־צִיּוֹן וּבָחַר עוֹד בִּירוּשָׁלִָם׃ 2.17. הַס כָּל־בָּשָׂר מִפְּנֵי יְהוָה כִּי נֵעוֹר מִמְּעוֹן קָדְשׁוֹ׃ 6.5. וַיַּעַן הַמַּלְאָךְ וַיֹּאמֶר אֵלָי אֵלֶּה אַרְבַּע רֻחוֹת הַשָּׁמַיִם יוֹצְאוֹת מֵהִתְיַצֵּב עַל־אֲדוֹן כָּל־הָאָרֶץ׃ 7.3. לֵאמֹר אֶל־הַכֹּהֲנִים אֲשֶׁר לְבֵית־יְהוָה צְבָאוֹת וְאֶל־הַנְּבִיאִים לֵאמֹר הַאֶבְכֶּה בַּחֹדֶשׁ הַחֲמִשִׁי הִנָּזֵר כַּאֲשֶׁר עָשִׂיתִי זֶה כַּמֶּה שָׁנִים׃ 8.7. כֹּה אָמַר יְהוָה צְבָאוֹת הִנְנִי מוֹשִׁיעַ אֶת־עַמִּי מֵאֶרֶץ מִזְרָח וּמֵאֶרֶץ מְבוֹא הַשָּׁמֶשׁ׃ 10.9. וְאֶזְרָעֵם בָּעַמִּים וּבַמֶּרְחַקִּים יִזְכְּרוּנִי וְחָיוּ אֶת־בְּנֵיהֶם וָשָׁבוּ׃ 10.11. וְעָבַר בַּיָּם צָרָה וְהִכָּה בַיָּם גַּלִּים וְהֹבִישׁוּ כֹּל מְצוּלוֹת יְאֹר וְהוּרַד גְּאוֹן אַשּׁוּר וְשֵׁבֶט מִצְרַיִם יָסוּר׃

1.4. Be ye not as your fathers, unto whom the former prophets proclaimed, saying: Thus saith the LORD of hosts: Return ye now from your evil ways, and from your evil doings; but they did not hear, nor attend unto Me, saith the LORD. 1.6. But My words and My statutes, which I commanded My servants the prophets, did they not overtake your fathers? so that they turned and said: Like as the LORD of hosts purposed to do unto us, according to our ways, and according to our doings, so hath He dealt with us.’ 1.7. Upon the four and twentieth day of the eleventh month, which is the month Shebat, in the second year of Darius, came the word of the LORD unto Zechariah the son of Berechiah, the son of Iddo, the prophet, saying— 1.8. I saw in the night, and behold a man riding upon a red horse, and he stood among the myrtle-trees that were in the bottom; and behind him there were horses, red, sorrel, and white. 1.9. Then said I: ‘O my lord, what are these?’ And the angel that spoke with me said unto me: ‘I will show thee what these are.’ 1.11. And they answered the angel of the LORD that stood among the myrtle-trees, and said: ‘We have walked to and fro through the earth, and, behold, all the earth sitteth still, and is at rest.’ 1.12. Then the angel of the LORD spoke and said: ‘O LORD of hosts, how long wilt Thou not have compassion on Jerusalem and on the cities of Judah, against which Thou hast had indignation these threescore and ten years? 1.13. And the LORD answered the angel that spoke with me with good words, even comforting words— 1.14. o the angel that spoke with me said unto me: ‘Proclaim thou, saying: Thus saith the LORD of hosts: I am jealous for Jerusalem and for Zion with a great jealousy; 1.15. and I am very sore displeased with the nations that are at ease; for I was but a little displeased, and they helped for evil. 1.16. Therefore thus saith the LORD: I return to Jerusalem with compassions: My house shall be built in it, saith the LORD of hosts, and a line shall be stretched forth over Jerusalem. 1.17. Again, proclaim, saying: Thus saith the LORD of hosts: My cities shall again overflow with prosperity; and the LORD shall yet comfort Zion, and shall yet choose Jerusalem.’ 2.17. Be silent, all flesh, before the LORD; for He is aroused out of His holy habitation. 3.10. In that day, saith the LORD of hosts, shall ye call every man his neighbour under the vine and under the fig-tree. 6.5. And the angel answered and said unto me: ‘These chariots go forth to the four winds of heaven, after presenting themselves before the Lord of all the earth. 7.3. and to speak unto the priests of the house of the LORD of hosts, and to the prophets, saying: ‘Should I weep in the fifth month, separating myself, as I have done these so many years?’ 8.7. Thus saith the LORD of hosts: Behold, I will save My people from the east country, and from the west country; 10.9. And I will sow them among the peoples, And they shall remember Me in far countries; And they shall live with their children, and shall return. 10.10. I will bring them back also out of the land of Egypt, And gather them out of Assyria; And I will bring them into the land of Gilead and Lebanon; And place shall not suffice them. 10.11. And over the sea affliction shall pass, And the waves shall be smitten in the sea, And all the depths of the Nile shall dry up; And the pride of Assyria shall be brought down, And the sceptre of Egypt shall depart away. .

83. Theopompus of Chios, Fragments, f263 a-b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •temple in jerusalem Found in books: Gera, Judith (2014) 442

84. Hebrew Bible, Ecclesiastes, 8.10 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple, in jerusalem, condemnations of Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 198

85. Euripides, Trojan Women, 891-893 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Gera, Judith (2014) 333

893. πίμπρησιν οἴκους: ὧδ' ἔχει κηλήματα.

893. I thank you, Menelaus, if you will slay that wife of yours. Yet shun the sight of her, lest she strike you with longing. For she ensnares the eyes of men, overthrows their towns, and burns their houses, so potent are her witcheries! Well I know her; so do you and those her victims too. Helen

86. Plato, Alcibiades I, 135d (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison, 4 Baruch (2018) 106

135d. ΑΛ. ἔγωγε. ΣΩ. πῶς; ΑΛ. ἐὰν βούλῃ σύ, ὦ Σώκρατες. ΣΩ. οὐ καλῶς λέγεις, ὦ Ἀλκιβιάδη. ΑΛ. ἀλλὰ πῶς χρὴ λέγειν; ΣΩ. ὅτι ἐὰν θεὸς ἐθέλῃ. ΑΛ. λέγω δή. καὶ πρὸς τούτοις μέντοι τόδε λέγω, ὅτι κινδυνεύσομεν μεταβαλεῖν τὸ σχῆμα, ὦ Σώκρατες, τὸ μὲν σὸν ἐγώ, σὺ δὲ τοὐμόν· οὐ γὰρ ἔστιν ὅπως οὐ παιδαγωγήσω σε ἀπὸ τῆσδε τῆς ἡμέρας, σὺ δʼ ὑπʼ ἐμοῦ παιδαγωγήσῃ.

135d. Alc. I do. Soc. How? Alc. If it be your wish, Socrates. Soc. That is not well said, Alcibiades. Alc. Well, what should I say? Soc. If it be God’s will. Alc. Then I say it. And yet I say this besides, that we are like to make a change in our parts, Socrates, so that I shall have yours and you mine. For from this day onward it must be the case that I am your attendant, and you have me always in attendance on you.

87. Aristotle, Physics, 218b (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison, 4 Baruch (2018) 213

88. Demosthenes, Orations, 25.2 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison, 4 Baruch (2018) 106

25.2. For myself, I admit it was our duty to undertake the prosecution and to deliver full speeches in accordance with custom and for your information; but I feel that the case has been already decided by each one of you in his inmost conscience, and that now, if the majority of you are men disposed to admire and protect rascals, all our declamation will be wasted, but if you are disposed to hate them, then this man, please God! shall pay the penalty.

89. Septuagint, Tobit, 1.6-1.8, 1.10-1.11, 1.17-1.18, 2.9, 3.1, 3.10-3.11, 3.14, 8.4-8.8, 8.17, 9.6, 11.13, 12.12, 13.1-13.18, 14.5 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem •sacred land, in judea, of the jerusalem temple •temple, in jerusalem, collectivization of wealth at •temple, in jerusalem, economy of •temple (in jerusalem) •temples, in jerusalem •temple in jerusalem, destruction of •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem, rebuilding/restoration of •temple in jerusalem, altar of •temple in jerusalem, keys of Found in books: Allison, 4 Baruch (2018) 146, 157, 191, 233, 255; Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 215; Gera, Judith (2014) 303, 323, 333, 359, 406; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 109, 133; Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 167; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 63, 194

90. Theodorus Iliensis, Fragments, 7 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •temple in jerusalem Found in books: Gera, Judith (2014) 304

91. Aristotle, Problems, 933b (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •temple in jerusalem Found in books: Allison, 4 Baruch (2018) 438

92. Ezekiel The Tragedian, Exagoge, 124 (3rd cent. BCE - 1st cent. BCE) Tagged with subjects: •temple in jerusalem Found in books: Gera, Judith (2014) 323

93. Antigonus of Carystus, Collection of Wonderful Tales, 133.1-133.3 (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple in jerusalem Found in books: Allison, 4 Baruch (2018) 438

94. Anon., 1 Enoch, 9.6, 10.2, 57.1, 63.1, 66.1, 66.1-67.2, 76.1, 76.2, 76.3, 76.4, 89.73, 89.74, 90.28, 90.29, 90.33, 99.15, 106.4 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 191, 255; Hayes, The Literature of the Sages: A Re-Visioning (2022) 23

90.29. it off and laid it in a place in the south of the land. And I saw till the Lord of the sheep brought a new house greater and loftier than that first, and set it up in the place of the first which had beer folded up: all its pillars were new, and its ornaments were new and larger than those of the first, the old one which He had taken away, and all the sheep were within it.

95. Apollonius of Rhodes, Argonautica, 1.288 (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple in jerusalem Found in books: Gera, Judith (2014) 306

1.288. μίτρην πρῶτον ἔλυσα καὶ ὕστατον. ἔξοχα γάρ μοι <

96. Theodorus Rhodius, Fragments, 7 (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple in jerusalem Found in books: Gera, Judith (2014) 304

97. Plautus, Captiui, 455 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison, 4 Baruch (2018) 106

98. Dead Sea Scrolls, Hodayot, 14.14-14.17, 16.5-16.6 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •temple in jerusalem Found in books: Allison, 4 Baruch (2018) 409

99. Dead Sea Scrolls, Testament of Levi, 3.5 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •temple (in jerusalem) Found in books: Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 194

3.5. In [the heaven next to] it are the archangels, who minister and make propitiation to the Lord for all the sins of ignorance of the righteous;

100. Dead Sea Scrolls, Damascus Covenant, 1.7, 1.8, 1.9, 1.10, 2.11, 2.12, 3.17, 3.18, 3.19, 3.20, 3.21, 5.5, 5.6, 5.7, 6.14, 6.15, 6.16, 6.17, 6.21, 8.5, 8.6, 8.7, 9.1, 9.2, 9.3, 9.4, 9.5, 9.6, 9.7, 9.8, 10.10, 10.14, 11.17, 11.18, 11.19-12.2, 11.19, 11.20, 11.21, 11.22, 12.6, 12.7, 12.8, 13.2, 13.3, 13.10, 13.14, 14.12, 14.13, 15.15, 15.16, 16.6, 16.7, 16.8, 16.9, 16.10, 16.11, 16.12, 16.13, 16.14, 16.15, 16.16, 16.17, 16.18, 16.19, 16.20 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 134, 150, 151, 152, 153, 160, 161, 228

101. Dead Sea Scrolls, Pesher On Habakkuk, 3.8, 3.9, 3.10, 3.11, 3.12, 3.13, 3.14, 3.15, 8.6, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13, 9.4, 9.5, 9.6, 9.7, 9.8, 9.9, 9.10, 9.11, 11.12, 11.13, 11.14, 11.15, 12.7, 12.8, 12.9, 12.10, 16-10.1 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 192; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 161, 198; Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 129

102. Dead Sea Scrolls, War Scroll, 13.12 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison, 4 Baruch (2018) 146

103. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 1.7, 1.8, 1.9, 1.10, 2.11, 2.12, 3.17, 3.18, 3.19, 3.20, 3.21, 5.7, 6.14, 6.15, 6.16, 6.17, 6.21, 8.5, 8.6, 8.7, 9.1, 9.2, 9.3, 9.4, 9.5, 9.6, 9.7, 9.8, 10.10, 10.14, 11.17, 11.18, 11.19-12.2, 11.19, 11.20, 11.21, 11.22, 12.6, 12.7, 12.8, 13.2, 13.3, 13.10, 13.14, 14.12, 14.13, 15.15, 15.16, 16.6, 16.7, 16.8, 16.9, 16.10, 16.11, 16.12, 16.13, 16.14, 16.15, 16.16, 16.17, 16.18, 16.19, 16.20 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 134, 150, 151, 152, 153, 160, 161, 228

104. Dead Sea Scrolls, 11Qpsa, 18.9-18.11 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •temple in jerusalem Found in books: Gera, Judith (2014) 302

105. Dead Sea Scrolls, 11Qt, 39.5, 40.5-40.7 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •temple (in jerusalem) Found in books: Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 78

106. Dead Sea Scrolls, 1Q32, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •temple in jerusalem •temple in jerusalem, altar of Found in books: Allison, 4 Baruch (2018) 255

107. Dead Sea Scrolls, 2Q24, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •temple in jerusalem •temple in jerusalem, altar of Found in books: Allison, 4 Baruch (2018) 255

108. Dead Sea Scrolls, 4Q174 (The Florilegium) 195, 199, 339, 1.6 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •temple in jerusalem Found in books: Gera, Judith (2014) 419

109. Dead Sea Scrolls, 4Q266, 11 = 4q270 7 1.18-19, 3.2.20, 3.2.19, 3.2.18, 6.2.4, 6.2.3, 6.2.2 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 120

110. Dead Sea Scrolls, 4Qmmt, 2.1-2.2 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 404

111. Dead Sea Scrolls, 5Q15, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •temple in jerusalem •temple in jerusalem, altar of Found in books: Allison, 4 Baruch (2018) 255

112. Dead Sea Scrolls, Genesis Apocryphon, 15.14 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, destruction of •temple in jerusalem, instruments, vessels, furnishings in Found in books: Allison, 4 Baruch (2018) 137

113. Dead Sea Scrolls, 4Q504, 1-2 6.12-14, 1-2 iii, 1-2 v, 1 - 2 vi (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 157

114. Dead Sea Scrolls, Festival Prayers 1Q34 +, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •temple in jerusalem •temple in jerusalem, altar of Found in books: Allison, 4 Baruch (2018) 255

115. Dead Sea Scrolls, Epistle of Jeremiah, 6.60, 8.70 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 96, 190; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 78

116. Dead Sea Scrolls, Db (Olim Dd), 9.2.4 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •temple (in jerusalem) Found in books: Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 75

117. Dead Sea Scrolls, 4Q554, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •temple in jerusalem •temple in jerusalem, altar of Found in books: Allison, 4 Baruch (2018) 255

118. Dead Sea Scrolls, Copper Scroll, 9.14-9.16, 11.5-11.7 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •temple, in jerusalem, in the copper scroll Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 187

119. Dead Sea Scrolls, Compositions 11Q5, 18.9-18.11 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •temple in jerusalem Found in books: Gera, Judith (2014) 302

120. Dead Sea Scrolls, Community Rule, 3.4-3.9, 4.12, 9.2, 9.4-9.5, 9.7-9.9 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •temple (in jerusalem) •temple in jerusalem, destruction of •temple in jerusalem •sacred land, in judea, of the jerusalem temple Found in books: Allison, 4 Baruch (2018) 146; Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 86; Gera, Judith (2014) 302; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 161, 169

121. Dead Sea Scrolls, Aramaic Levi, 5.6, 14.27, 36.11, 36.13, 39.6, 42.17, 44.16, 44.18, 45.24, 46.8, 48.10, 49.5-49.7, 50.11-50.16 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, destruction of •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem, rebuilding/restoration of •temple in jerusalem •temple in jerusalem, altar of Found in books: Allison, 4 Baruch (2018) 36, 96, 106, 137, 144, 152, 157, 166, 202, 251

122. Dead Sea Scrolls, 4Q390, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, destruction of •temple in jerusalem, instruments, vessels, furnishings in Found in books: Allison, 4 Baruch (2018) 45

123. Dead Sea Scrolls, 4Q403, 11.38, 11.39, 11.40, 11.41, 11.42, 11.43, 11.44, 11.45, 11.46 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 454

124. Septuagint, 4 Maccabees, 4.1-4.14, 9.26, 17.1, 17.5 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •sacred land, in judea, of the jerusalem temple •temple, in jerusalem, collectivization of wealth at •temple, in jerusalem, economy of •temple in jerusalem •temple in jerusalem, altar of Found in books: Allison, 4 Baruch (2018) 255; Gera, Judith (2014) 406, 454; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 177

4.10. and while Apollonius was going up with his armed forces to seize the money, angels on horseback with lightning flashing from their weapons appeared from heaven, instilling in them great fear and trembling. 4.11. Then Apollonius fell down half dead in the temple area that was open to all, stretched out his hands toward heaven, and with tears besought the Hebrews to pray for him and propitiate the wrath of the heavenly army. 17.1. Some of the guards said that when she also was about to be seized and put to death she threw herself into the flames so that no one might touch her body. 17.5. The moon in heaven, with the stars, does not stand so august as you, who, after lighting the way of your star-like seven sons to piety, stand in honor before God and are firmly set in heaven with them.

125. Anon., Testament of Asher, 7.3 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem, rebuilding/restoration of Found in books: Allison, 4 Baruch (2018) 157

126. Septuagint, 2 Maccabees, a b c d\n0 9.15 9.15 9 15\n1 9.16 9.16 9 16\n2 9.17 9.17 9 17\n3 9.18 9.18 9 18\n4 9.14 9.14 9 14\n.. ... ... .. ...\n196 "4.35" "4.35" "4 35"\n197 "8.15" "8.15" "8 15"\n198 "5-6.11" "5 "5 None\n199 "5.14" "5.14" "5 14"\n200 "4.12" "4.12" "4 12"\n\n[201 rows x 4 columns] (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Gera, Judith (2014) 421; Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 268, 269

9.15. and the Jews, whom he had not considered worth burying but had planned to throw out with their children to the beasts, for the birds to pick, he would make, all of them, equal to citizens of Athens;'

127. Septuagint, 1 Maccabees, a b c d\n0 3.46 3.46 3 46\n1 3.45 3.45 3 45\n2 3.44 3.44 3 44\n3 3.43 3.43 3 43\n4 3.42 3.42 3 42\n.. ... ... ... ..\n423 2.53 2.53 2 53\n424 2.55 2.55 2 55\n425 2.56 2.56 2 56\n426 2.57 2.57 2 57\n427 "11.1-15.41" "11.1 "11 1\n\n[428 rows x 4 columns] (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Gera, Judith (2014) 180, 181, 182, 298

3.46. So they assembled and went to Mizpah, opposite Jerusalem, because Israel formerly had a place of prayer in Mizpah.

128. Anon., Jubilees, 1.14-1.16, 1.27, 4.1, 4.26, 8.19, 16.30-16.31, 23.21, 25.11-25.23, 30.1-30.6, 30.18, 50.12-50.13 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem, rebuilding/restoration of •temple, in jerusalem, in rabbinic writings •temple in jerusalem, keys of •jerusalem (yerushalmi) targum (targum pseudo-jonathan), jerusalem temple, scripture in •jerusalem (yerushalmi) targum (targum pseudo-jonathan), in first temple period •book of the covenant, jerusalem temple, scripture in Found in books: Allison, 4 Baruch (2018) 157, 191, 192, 402; Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 322; Gera, Judith (2014) 266, 304, 361, 445; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 210

1.14. and My sabbaths, and My holy place which I have hallowed for Myself in their midst, and My tabernacle, and My sanctuary, which I have hallowed for Myself in the midst of the land, that I should set My name upon it, and that it should dwell (there). 1.15. And they will make to themselves high places and groves and graven images, and they will worship, each his own (graven image), so as to go astray, and they will sacrifice their children to demons, and to all the works of the error of their hearts. 1.16. And I will send witnesses unto them, that I may witness against them, but they will not hear, and will slay the witnesses also, 1.27. "O Lord my God, do not forsake Thy people and Thy inheritance, so that they should wander in the error of their hearts, and do not deliver them into the hands of their enemies, the Gentiles, lest they should rule over them and cause them to sin against Thee. 4.1. And in the third week in the second jubilee she gave birth to Cain, and in the fourth she gave birth to Abel, and in the fifth she gave birth to her daughter ’Âwân. 4.26. And in the twelfth jubilee, in the seventh week thereof, he took to himself a wife, and her name was Ednî, the daughter of Dânêl, the daughter of his father's brother, and in the sixth year in this week she bare him a son and he called his name Methuselah. 8.19. and his portion goeth towards the west through the midst of this river, and it extendeth till it reacheth the water of the abysses, out of which this river goeth forth 16.30. And, as a thank-offering, seven rams, seven kids, seven sheep, and seven he-goats, and their fruit-offerings and their drink-offerings; 16.31. and he burnt all the fat thereof on the altar, a chosen offering unto the Lord for a sweet smelling savour. 23.21. For calamity followeth on calamity, and wound on wound, and tribulation on tribulation, and evil tidings on evil tidings, and illness on illness, and all evil judgments such as these, one with another, 25.13. And, despite all that he hath commanded me, these two and twenty years my brother hath striven with me, and spoken frequently to me and said: 'My brother, take to wife a sister of my two wives'; 25.14. but I refuse to do as he hath done. I swear before thee, mother, that all the days of my life I will not take me a wife from the daughters of the seed of Canaan, and I will not act wickedly as my brother hath done. 30.1. And in the first year of the sixth week he went up to Salem, to the east of Shechem, in peace, in the fourth month. 30.2. And there they carried off Dinah, the daughter of Jacob, into the house of Shechem, the son of Hamor, the Hivite, the prince of the land, and he lay with her and defiled her, 30.3. and she was a little girl, a child of twelve years.rAnd he besought his father and her brothers that she might be given to him to wife. 30.4. And Jacob and his sons were wroth because of the men of Shechem; for they had defiled Dinah, their sister, and they spake to them with evil intent and dealt deceitfully with them and beguiled them. 30.5. And Simeon and Levi came unexpectedly to Shechem and executed judgment on all the men of Shechem, and slew all the men whom they found in it, and left not a single one remaining in it: 30.6. they slew all in torments because they had dishonoured their sister Dinah. 30.18. For this reason I have written for thee in the words of the Law all the deeds of the Shechemites, which they wrought against Dinah, 50.12. and a holy day: and a day of the holy kingdom for all Israel is this day among their days for ever. 50.13. For great is the honour which the Lord hath given to Israel that they should eat and drink and be satisfied on this festival day, and rest thereon from all labour which belongeth to the labour of the children of men, save burning frankincense and bringing oblations and sacrifices before the Lord for days and for Sabbaths.

129. Septuagint, Ecclesiasticus (Siracides), 6.4, 8, 24.1, 24.2, 24.3, 24.4, 24.5, 24.6, 24.7, 24.8, 24.9, 24.10, 24.11, 24.12, 24.23, 32.6, 38.24-39.11, 39.1, 39.2, 39.3, 39.4, 39.5, 39.6, 39.7, 39.8, 39.9, 39.10, 39.11, 47.1, 47.2, 47.3, 47.4, 47.5, 47.6, 47.7, 47.8, 47.9, 47.10, 47.11, 47.12, 47.13, 47.14, 47.15, 47.16, 47.17, 47.18, 47.19, 47.20, 47.21, 47.22, 47.23, 47.24, 47.25, 50, 50.6, 50.7, 50.8, 50.9, 50.16, 50.17, 50.18 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Gera, Judith (2014) 442

32.6. A seal of emerald in a rich setting of gold is the melody of music with good wine.

130. Septuagint, 3 Maccabees, 1.8, 1.8-2.24, 1.9, 1.18, 1.19, 1.20, 2.1, 2.2, 2.3, 2.4, 2.5, 2.6, 2.7, 2.8, 2.9, 2.10, 2.11, 2.12, 2.13, 2.14, 2.15, 2.16, 2.17, 2.18, 2.19, 2.20, 2.29, 3.25, 5.9, 5.51, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 6.11, 6.12, 6.13, 6.14, 6.15, 6.18, 6.33, 7.16 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Gera, Judith (2014) 421

1.9. After he had arrived in Jerusalem, he offered sacrifice to the supreme God and made thank-offerings and did what was fitting for the holy place. Then, upon entering the place and being impressed by its excellence and its beauty,

131. Septuagint, Judith, 1.1, 1.7, 1.8, 1.9, 1.10, 1.11, 1.12, 1.13, 1.14, 1.15, 1.16, 2.1, 2.4, 2.5, 2.7, 2.9, 2.11, 2.15, 2.17, 2.21, 2.22, 2.23, 2.24, 2.25, 2.26, 2.27, 2.28, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 3.7, 3.8, 3.9, 3.9-4.7, 4.1, 4.2, 4.3, 4.4, 4.6, 4.7, 4.8, 4.9, 4.10, 4.11, 4.12, 4.13, 4.14, 4.15, 4.54, 5.2, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.11, 5.12, 5.13, 5.14, 5.15, 5.16, 5.17, 5.18, 5.19, 5.20, 5.21, 6.1, 6.6, 6.10, 6.11, 6.13, 6.14, 6.15, 6.16, 6.17, 6.18, 6.19, 7.3, 7.4, 7.7, 7.12, 7.13, 7.14, 7.17, 7.19, 7.20, 7.21, 7.22, 7.23, 7.24, 7.25, 7.26, 7.27, 7.28, 7.29, 7.30, 7.31, 7.32, 8.1, 8.2, 8.3, 8.4, 8.5, 8.6, 8.8, 8.12, 8.13, 8.14, 8.15, 8.16, 8.17, 8.18, 8.19, 8.20, 8.21, 8.22, 8.24, 8.29, 8.31, 8.32, 8.33, 8.34, 9.1, 9.2, 9.3, 9.4, 9.5, 9.6, 9.7, 9.8, 9.9, 9.10, 9.11, 9.12, 9.13, 9.14, 10.1, 10.2, 10.3, 10.4, 10.5, 10.6, 10.7, 10.8, 10.9, 10.10, 10.11, 10.13, 10.14, 10.19, 10.21, 10.23, 11.9, 11.11, 11.13, 11.14, 11.17, 11.19, 11.25, 12.1, 12.2, 12.3, 12.4, 12.7, 12.10, 12.15, 12.20, 13.1, 13.2, 13.3, 13.4, 13.5, 13.6, 13.7, 13.8, 13.9, 13.10, 13.11, 13.14, 13.15, 13.17, 13.18, 13.19, 13.20, 14.1, 14.3, 14.5, 14.7, 14.11, 14.15, 14.16, 14.17, 14.19, 14.38, 15.1, 15.2, 15.3, 15.4, 15.5, 15.6, 15.7, 15.10, 15.11, 15.12, 15.13, 16.1, 16.2, 16.3, 16.4, 16.5, 16.6, 16.7, 16.8, 16.9, 16.10, 16.11, 16.12, 16.13, 16.14, 16.15, 16.16, 16.17, 16.18, 16.19, 16.20, 16.21, 16.22 (2nd cent. BCE - 0th cent. CE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 116; Gera, Judith (2014) 11, 170, 171, 181, 182, 231, 301, 361, 470

4.13. So the Lord heard their prayers and looked upon their affliction; for the people fasted many days throughout Judea and in Jerusalem before the sanctuary of the Lord Almighty.

132. Dead Sea Scrolls, Songs of The Sabbath Sacrificef, a b c\n0 20-22.13 20 20 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •temple (in jerusalem) Found in books: Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 194

133. Septuagint, Wisdom of Solomon, 4.7, 9.8, 17.7, 18.4, 18.21, 18.25, 19.8, 24.1-24.12, 24.23, 39.1-39.11, 47.1-47.25, 50.16-50.18 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •temple in jerusalem •temple in jerusalem, altar of •temple (in jerusalem) •temple in jerusalem, destruction of •temple in jerusalem, instruments, vessels, furnishings in •jerusalem (yerushalmi) targum (targum pseudo-jonathan), jerusalem temple, scripture in •jerusalem (yerushalmi) targum (targum pseudo-jonathan), repository of holy writings, temple as •temple (in jerusalem), second •temple (in jerusalem), its worship •liturgy and scripture, in jerusalem temple Found in books: Allison, 4 Baruch (2018) 146, 166, 251, 255, 409; Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 340, 343, 825; Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 95; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 190; Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 404, 526, 529, 530, 531, 533, 535

4.7. Let God remove those that live in hypocrisy in the company of the pious, (Even) the life of such an one with corruption of his flesh and penury. 4.7. But the righteous man, though he die early, will be at rest. 9.8. And in Thy righteousness Thou visitest the sons of men. 9.8. Thou hast given command to build a temple on thy holy mountain,and an altar in the city of thy habitation,a copy of the holy tent which thou didst prepare from the beginning. 17.7. They in no wise glorified Thy honourable name; They set a (worldly) monarchy in place of (that which was) their excellency; 17.7. The delusions of their magic art lay humbled,and their boasted wisdom was scornfully rebuked. 18.4. And Thy love (is) toward the seed of Abraham, the children of Israel. Thy chastisement is upon us as (upon) a first-born, only-begotten son, 18.4. For their enemies deserved to be deprived of light and imprisoned in darkness,those who had kept thy sons imprisoned,through whom the imperishable light of the law was to be given to the world. 18.21. For a blameless man was quick to act as their champion;he brought forward the shield of his ministry,prayer and propitiation by incense;he withstood the anger and put an end to the disaster,showing that he was thy servant. 18.25. To these the destroyer yielded, these he feared;for merely to test the wrath was enough. 19.8. where those protected by thy hand passed through as one nation,after gazing on marvelous wonders.

134. Hebrew Bible, Daniel, a b c d\n0 6.5 6.5 6 5\n1 6.13 6.13 6 13\n2 3.12 3.12 3 12\n3 3.11 3.11 3 11\n4 3.10 3.10 3 10\n.. ... ... .. ..\n95 11.12 11.12 11 12\n96 11.13 11.13 11 13\n97 11.14 11.14 11 14\n98 11.15 11.15 11 15\n99 11.4 11.4 11 4\n\n[100 rows x 4 columns] (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 495

6.5. אֱדַיִן סָרְכַיָּא וַאֲחַשְׁדַּרְפְּנַיָּא הֲווֹ בָעַיִן עִלָּה לְהַשְׁכָּחָה לְדָנִיֵּאל מִצַּד מַלְכוּתָא וְכָל־עִלָּה וּשְׁחִיתָה לָא־יָכְלִין לְהַשְׁכָּחָה כָּל־קֳבֵל דִּי־מְהֵימַן הוּא וְכָל־שָׁלוּ וּשְׁחִיתָה לָא הִשְׁתְּכַחַת עֲלוֹהִי׃

6.5. Then the presidents and the satraps sought to find occasion against Daniel as touching the kingdom; but they could find no occasion nor fault; forasmuch as he was faithful, neither was there any error or fault found in him.

135. Polybius, Histories, 3.4, 6.14.4, 38.10-38.18 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple (in jerusalem) Found in books: Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 31, 184

6.14.4. τιμῆς γάρ ἐστι καὶ τιμωρίας ἐν τῇ πολιτείᾳ μόνος ὁ δῆμος κύριος, οἷς συνέχονται μόνοις καὶ δυναστεῖαι καὶ πολιτεῖαι καὶ συλλήβδην πᾶς ὁ τῶν ἀνθρώπων βίος.

6.14.4. For it is the people which alone has the right to confer honours and inflict punishment, the only bonds by which kingdoms and states and in a word human society in general are held together. <

136. Anon., Psalms of Solomon, 1.8, 2.3-2.5, 2.11-2.12, 4.19, 8.8, 8.11-8.12, 8.22, 8.28, 9.16, 11.1-11.3, 13.1, 14.2, 17.4, 17.20-17.21, 17.26-17.28, 17.44, 18.10-18.12 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •temple, in jerusalem, condemnations of •temple in jerusalem •temple in jerusalem, keys of •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem, rebuilding/restoration of •temple in jerusalem, beauty of •temple in jerusalem, destruction of Found in books: Allison, 4 Baruch (2018) 96, 144, 156, 157, 166, 189, 190, 409, 438; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 198

1.8. Their transgressions (went) beyond those of the heathen before them; They utterly polluted the holy things of the Lord. 2.3. Because the sons of Jerusalem had defiled the holy things of the Lord, Had profaned with iniquities the offerings of God. 2.4. Therefore He said: Cast them far from Me; 2.11. For no man upon it had done what they did, 2.12. And the earth recognized all Thy righteous judgements, O God. 4.19. Let him come home empty-handed to his house, And his house be void of everything wherewith he could sate his appetite. 8.8. God laid bare their sins in the full light of day; All the earth came to know the righteous judgements of God. 8.11. They committed adultery, every man with his neighbour’s wife. They concluded covets with one another with an oath touching these things; 8.12. They plundered the sanctuary of God, as though there was no avenger. 8.22. For God Himself led him in safety, while they wandered. 8.28. And the pious (servants) of God are like innocent lambs in their midst. 11.1. Blow ye in Zion on the trumpet to summon (the) saints, 11.2. Cause ye to be heard in Jerusalem the voice of him that bringeth good tidings; For God hath had pity on Israel in visiting them. 11.3. Stand on the height, O Jerusalem, and behold thy children, From the East and the West, gathered together by the Lord; 14.2. The pious of the Lord shall live by it for ever; The Paradise of the Lord, the trees of life, are His pious ones. 17.4. And the kingdom of our God is for ever over the nations in judgement. 17.20. Over the whole earth were they scattered by lawless (men). 17.21. For the heavens withheld the rain from dropping upon the earth, Springs were stopped (that sprang) perennial(ly) out of the deeps, (that ran down) from lofty mountains. For there was none among them that wrought righteousness and justice; From the chief of them to the least (of them) all were sinful; 17.21. He shall destroy the godless nations with the word of his mouth; At his rebuke nations shall flee before him, And he shall reprove sinners for the thoughts of their heart. 17.26. he shall thrust out sinners from (the) inheritance, He shall destroy the pride of the sinner as a potter’s vessel. With a rod of iron he shall break in pieces all their substance, 17.28. And he shall gather together a holy people, whom he shall lead in righteousness, And he shall judge the tribes of the people that has been sanctified by the Lord his God. 17.44. His hope (will be) in the Lord: who then can prevail against him? (He will be) mighty in his works, and strong in the fear of God,

137. Anon., Testament of Benjamin, 3.4, 9.2-9.3, 10.11, 11.2 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem, keys of •temple in jerusalem, rebuilding/restoration of •temple in jerusalem •temple in jerusalem, beauty of Found in books: Allison, 4 Baruch (2018) 156, 157, 166, 190, 400

138. Anon., Testament of Dan, 5.8-5.9, 5.12-5.13, 6.4, 6.6 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem, rebuilding/restoration of •temple in jerusalem •temple in jerusalem, altar of •temple in jerusalem, destruction of Found in books: Allison, 4 Baruch (2018) 17, 157, 162, 251, 255

5.8. Therefore shall ye be led away [with them] into captivity, And there shall ye receive all the plagues of Egypt, And all the evils of the Gentiles. 5.9. And so when ye return to the Lord ye shall obtain mercy, And He shall bring you into His sanctuary, And He shall give you peace. 6.4. For he knoweth that upon the day on which Israel shall repent, the kingdom of the enemy shall be brought to an end.

139. Dead Sea Scrolls, Temple Scroll, 2.8, 39.8-39.9, 57.19-57.21, 60.3-60.5 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, beauty of •temple in jerusalem, instruments, vessels, furnishings in •sacred land, in judea, of the jerusalem temple •temple, in jerusalem, economy of •temple, in jerusalem, condemnations of •temple, in jerusalem, in the temple scroll Found in books: Allison, 4 Baruch (2018) 156; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 135, 174, 197

140. Anon., Testament of Job, 4.8, 15.4, 18.7, 19.2, 28.3, 29.4, 42.6-42.8 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem, altar of •temple in jerusalem, holy of holies in •temple in jerusalem •temple in jerusalem, destruction of Found in books: Allison, 4 Baruch (2018) 116, 126, 255, 402

4.8. And he came upon me cruelly.

141. Anon., Testament of Judah, 12.1, 23.3, 23.5 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem, altar of •temple in jerusalem, beauty of •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem, keys of Found in books: Allison, 4 Baruch (2018) 17, 155, 190

142. Anon., Testament of Solomon, 11 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem, altar of •temple in jerusalem, destruction of •temple in jerusalem, holy of holies in •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem, keys of Found in books: Allison, 4 Baruch (2018) 60

143. Anon., Testament of Simeon, 6.2-6.7 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem, instruments, vessels, furnishings in Found in books: Allison, 4 Baruch (2018) 17

6.3. Then shall perish the seed of Canaan, And a remt shall not be unto Amalek, And all the Cappadocians shall perish, 6.4. And all the Hittites shall be utterly destroyed. Then shall fail the land of Ham, And all the people shall perish. Then shall all the earth rest from trouble, And all the world under heaven from war. 6.6. And Himself save men. Then shall all the spirits of deceit be given to be trodden under foot, And men shall rule over wicked spirits. 6.7. Then shall I arise in joy, And will bless the Most High because of his marvellous works, [Because God hath taken a body and eaten with men and saved men].

144. Anon., Testament of Reuben, 1.4 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem Found in books: Allison, 4 Baruch (2018) 237

145. Anon., Testament of Issachar, 6.2-6.4 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem, rebuilding/restoration of Found in books: Allison, 4 Baruch (2018) 157

146. Cicero, Pro Flacco, 28.66-28.69 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 195, 490; Goodman, Judaism in the Roman World: Collected Essays (2006) 52, 62; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 173

147. Anon., Testament of Naphtali, 4.2-4.5, 5.6 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem, rebuilding/restoration of •temple in jerusalem Found in books: Allison, 4 Baruch (2018) 157, 324

148. Anon., Testament of Moses, 1.18, 3.1, 3.2, 5.3-6.1, 5.5, 5.6, 6.2, 7.1, 7.2, 7.3, 7.4, 7.5, 7.6, 7.7, 7.8, 7.9, 7.10, 11.1 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 160

149. Anon., Testament of Levi, 1.1, 2.3, 3.5, 5.3, 7.3, 8.2, 14.1-14.6, 16.3-16.5, 17.9-17.11 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 114, 166, 191, 192; Gera, Judith (2014) 304, 306; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 198; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 194

2.3. And when I was feeding the flocks in Abel-Maul, the spirit of understanding of the Lord came upon me, and I saw all men corrupting their way, and that unrighteousness had built for itself walls, and lawlessness sat upon towers. 3.5. In [the heaven next to] it are the archangels, who minister and make propitiation to the Lord for all the sins of ignorance of the righteous; 5.3. Then the angel brought me down to the earth, and gave me a shield and a sword, and said to me: Execute vengeance on Shechem because of Dinah, thy sister, and I will be with thee because the Lord hath sent me. 8.2. And I saw seven men in white raiment saying unto me: Arise, put on the robe of the priesthood, and the crown of righteousness, and the breastplate of understanding, and the garment of truth, and the plate of faith, and the turban of the head, and the ephod of prophecy. 14.1. Therefore, my children, I have learnt that at the end of the ages ye will transgress against the Lord, stretching out hands to wickedness [against Him]; and to all the Gentiles shall ye become a scorn. 14.2. For our father Israel is pure from the transgressions of the chief priests [who shall lay their hands upon the Saviour of the world]. 14.3. For as the heaven is purer in the Lord's sight than the earth, so also be ye, the lights of Israel, (purer) than all the Gentiles. 14.4. But if ye be darkened through transgressions, what, therefore, will all the Gentiles do living in blindness? Yea, ye shall bring a curse upon our race, because the light of the law which was given for to lighten every man this ye desire to destroy by teaching commandments contrary to the ordices of God. 14.5. The offerings of the Lord ye shall rob, and from His portion shall ye steal choice portions, eating (them) contemptuously with harlots. 14.6. And out of covetousness ye shall teach the commandments of the Lord, wedded women shall ye pollute, and the virgins of Jerusalem shall ye defile: and with harlots and adulteresses shall ye be joined, and the daughters of the Gentiles shall ye take to wife, purifying them with an unlawful purification; and your union shall be like unto Sodom and Gomorrah. 17.9. Therefore shall they be taken captive and become a prey, and their land and their substance shall be destroyed.

150. Anon., Testament of Joseph, 2.1, 4.3, 5.2, 11.6, 19.3-19.8 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem, keys of •temple in jerusalem •temple in jerusalem, altar of •temple in jerusalem, destruction of •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem, rebuilding/restoration of Found in books: Allison, 4 Baruch (2018) 116, 157, 327; Gera, Judith (2014) 301

4.3. Owing to all these things I lay upon the ground, and besought God that the Lord would deliver me from her deceit. 5.2. I therefore, when I heard this, rent my garments, and said unto her: Woman, reverence God, and do not this evil deed, lest thou be destroyed; for know indeed that I will declare this thy device unto all men. 19.6. And the horns of the fourth bull went up unto heaven and became as a wall for the flocks, and in the midst of the two horns there grew another horn.

151. Nicolaus of Damascus, Vita Caesaris, 7(6.3), 1.3, 1.15, 58b(2.7) (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 174

152. Ovid, Metamorphoses, 5.530, 10.298-10.502 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, altar of •temple in jerusalem, destruction of Found in books: Allison, 4 Baruch (2018) 116, 408

5.530. si tibi discidii est, repetet Proserpina caelum, 10.298. Editus hac ille est, qui, si sine prole fuisset, 10.299. inter felices Cinyras potuisset haberi. 10.300. Dira canam: procul hinc natae, procul este parentes! 10.301. Aut, mea si vestras mulcebunt carmina mentes, 10.302. desit in hac mihi parte fides, nec credite factum, 10.303. vel, si credetis, facti quoque credite poenam. 10.304. Si tamen admissum sinit hoc natura videri, 10.305. gentibus Ismariis et nostro gratulor orbi, 10.306. gratulor huic terrae, quod abest regionibus illis, 10.307. quae tantum genuere nefas. Sit dives amomo 10.308. cinnamaque costumque suum sudataque ligno 10.309. tura ferat floresque alios Panchaia tellus, 10.310. dum ferat et murram: tanti nova non fuit arbor. 10.311. Ipse negat nocuisse tibi sua tela Cupido, 10.312. Myrrha, facesque suas a crimine vindicat isto. 10.313. Stipite te Stygio tumidisque adflavit echidnis 10.314. e tribus una soror. Scelus est odisse parentem: 10.315. hic amor est odio maius scelus. Undique lecti 10.316. te cupiunt proceres, totoque oriente iuventus 10.317. ad thalami certamen adest. Ex omnibus unum 10.318. elige, Myrrha, virum: dum ne sit in omnibus unus. 10.319. Illa quidem sentit foedoque repugnat amori 10.320. et secum “quo mente feror? quid molior?” inquit: 10.321. “di, precor, et pietas sacrataque iura parentum, 10.322. hoc prohibete nefas scelerique resistite nostro, — 10.323. si tamen hoc scelus est. Sed enim damnare negatur 10.324. hanc venerem pietas, coeuntque animalia nullo 10.325. cetera delicto. Nec habetur turpe iuvencae 10.326. ferre patrem tergo, fit equo sua filia coniunx, 10.327. quasque creavit init pecudes caper, ipsaque, cuius 10.328. semine concepta est, ex illo concipit ales. 10.329. Felices, quibus ista licent! Humana malignas 10.330. cura dedit leges, et quod natura remittit, 10.331. invida iura negant. Gentes tamen esse feruntur, 10.332. in quibus et nato genetrix et nata parenti 10.333. iungitur, ut pietas geminato crescat amore. 10.334. Me miseram, quod non nasci mihi contigit illic, 10.335. fortunaque loci laedor! — Quid in ista revolvor? 10.336. Spes interdictae discedite! Dignus amari 10.337. ille, sed ut pater, est. — Ergo si filia magni 10.338. non essem Cinyrae, Cinyrae concumbere possem; 10.339. nunc quia iam meus est, non est meus, ipsaque damno 10.340. est mihi proximitas: aliena potentior essem. 10.341. Ire libet procul hinc patriaeque relinquere fines, 10.342. dum scelus effugiam. Retinet malus ardor amantem, 10.343. ut praesens spectem Cinyram tangamque loquarque 10.344. osculaque admoveam, si nil conceditur ultra. 10.345. Ultra autem spectare aliquid potes, impia virgo? 10.346. Et quot confundas et iura et nomina, sentis! 10.347. Tune eris et matris paelex et adultera patris? 10.348. Tune soror nati genetrixque vocabere fratris? 10.349. Nec metues atro crinitas angue sorores, 10.350. quas facibus saevis oculos atque ora petentes 10.351. noxia corda vident? At tu, dum corpore non es 10.352. passa nefas, animo ne concipe, neve potentis 10.353. concubitu vetito naturae pollue foedus. 10.354. Velle puta: res ipsa vetat. Pius ille memorque est 10.355. moris — et o vellem similis furor esset in illo!” 10.356. Dixerat, at Cinyras, quem copia digna procorum, 10.357. quid faciat, dubitare facit, scitatur ab ipsa 10.358. nominibus dictis, cuius velit esse mariti. 10.359. Illa silet primo, patriisque in vultibus haerens 10.360. aestuat et tepido suffundit lumina rore. 10.361. Virginei Cinyras haec credens esse timoris, 10.362. flere vetat siccatque genas atque oscula iungit. 10.363. Myrrha datis nimium gaudet: consultaque, qualem 10.364. optet habere virum, “similem tibi” dixit. At ille 10.365. non intellectam vocem conlaudat et “esto 10.366. tam pia semper” ait. Pietatis nomine dicto 10.367. demisit vultus sceleris sibi conscia virgo. 10.368. Noctis erat medium, curasque et corpora somnus 10.369. solverat. At virgo Cinyreia pervigil igni 10.370. carpitur indomito furiosaque vota retractat. 10.371. Et modo desperat, modo vult temptare, pudetque 10.372. et cupit, et, quid agat, non invenit. Utque securi 10.373. saucia trabs ingens, ubi plaga novissima restat, 10.374. quo cadat, in dubio est omnique a parte timetur: 10.375. sic animus vario labefactus vulnere nutat 10.376. huc levis atque illuc momentaque sumit utroque. 10.377. Nec modus aut requies, nisi mors, reperitur amoris. 10.378. Mors placet. Erigitur laqueoque innectere fauces 10.379. destinat et zona summo de poste revincta 10.380. “care vale Cinyra causamque intellege mortis!” 10.381. dixit et aptabat pallenti vincula collo. 10.382. Murmura verborum fidas nutricis ad aures 10.383. pervenisse ferunt limen servantis alumnae. 10.384. Surgit anus reseratque fores, mortisque paratae 10.385. instrumenta videns spatio conclamat eodem 10.386. seque ferit scinditque sinus ereptaque collo 10.387. vincula dilaniat. Tum denique flere vacavit, 10.388. tum dare complexus laqueique requirere causam. 10.389. Muta silet virgo terramque inmota tuetur 10.390. et deprensa dolet tardae conamina mortis. 10.391. Instat anus canosque suos et iia nudans 10.392. ubera per cunas alimentaque prima precatur, 10.393. ut sibi committat, quidquid dolet. Illa rogantem 10.394. aversata gemit. Certa est exquirere nutrix 10.395. nec solam spondere fidem: “dic” inquit “opemque 10.396. me sine ferre tibi; non est mea pigra senectus. 10.397. Seu furor est, habeo, quae carmine sanet et herbis, 10.398. sive aliquis nocuit, magico lustrabere ritu, 10.399. ira deum sive est, sacris placabilis ira. 10.400. Quid rear ulterius ? Certe fortuna domusque 10.401. sospes et in cursu est, vivit genetrixque paterque.” 10.402. Myrrha, patre audito, suspiria duxit ab imo 10.403. pectore. Nec nutrix etiamnum concipit ullum 10.404. mente nefas, aliquemque tamen praesentit amorem; 10.405. propositique tenax, quodcumque est, orat, ut ipsi 10.406. indicet, et gremio lacrimantem tollit anili 10.407. atque ita complectens infirmis membra lacertis 10.408. “sensimus,” inquit “amas! sed et hic mea (pone timorem) 10.409. sedulitas erit apta tibi, nec sentiet umquam 10.410. hoc pater.” Exsiluit gremio furibunda torumque 10.411. ore premens “discede, precor, miseroque pudori 10.412. parce!” ait. Instanti “discede, aut desine” dixit 10.413. “quaerere, quid doleam: scelus est, quod scire laboras.” 10.414. Horret anus tremulasque manus annisque metuque 10.415. tendit et ante pedes supplex procumbit alumnae 10.416. et modo blanditur, modo, si non conscia fiat, 10.417. terret; et indicium laquei coeptaeque minatur 10.418. mortis et officium commisso spondet amori. 10.419. Extulit illa caput lacrimisque implevit obortis 10.420. pectora nutricis; conataque saepe fateri 10.421. saepe tenet vocem, pudibundaque vestibus ora 10.422. texit et “o” dixit “felicem coniuge matrem!” 10.423. Hactenus, et gemuit. Gelidus nutricis in artus 10.424. ossaque (sensit enim) penetrat tremor, albaque toto 10.425. vertice canities rigidis stetit hirta capillis. 10.426. Multaque, ut excuteret diros, si posset, amores, 10.427. addidit: at virgo scit se non falsa moneri, 10.428. certa mori tamen est, si non potiatur amore. 10.429. “Vive,” ait haec “potiere tuo” — et, non ausa “parente” 10.430. dicere, conticuit promissaque numine firmat. 10.431. Festa piae Cereris celebrabant annua matres 10.432. illa, quibus nivea velatae corpora veste 10.433. primitias frugum dant spicea serta suarum 10.434. perque novem noctes venerem tactusque viriles 10.435. in vetitis numerant. Turba Cenchreis in illa 10.436. regis adest coniunx, arcanaque sacra frequentat. 10.437. Ergo legitima vacuus dum coniuge lectus, 10.438. nacta gravem vino Cinyram male sedula nutrix, 10.439. nomine mentito veros exponit amores 10.440. et faciem laudat. Quaesitis virginis annis 10.441. “par” ait “est Myrrhae.” Quam postquam adducere iussa est 10.442. utque domum rediit, “gaude mea” dixit “alumna: 10.443. vicimus.” Infelix non toto pectore sentit 10.444. laetitiam virgo, praesagaque pectora maerent; 10.445. sed tamen et gaudet: tanta est discordia mentis. 10.446. Tempus erat, quo cuncta silent, interque triones 10.447. flexerat obliquo plaustrum temone Bootes: 10.448. ad facinus venit illa suum. Fugit aurea caelo 10.449. luna, tegunt nigrae latitantia sidera nubes: 10.450. nox caret igne suo. Primus tegis, Icare, vultus 10.451. Erigoneque pio sacrata parentis amore. 10.452. Ter pedis offensi signo est revocata, ter omen 10.453. funereus bubo letali carmine fecit: 10.454. it tamen, et tenebrae minuunt noxque atra pudorem; 10.455. nutricisque manum laeva tenet, altera motu 10.456. caecum iter explorat. Thalami iam limina tangit, 10.457. iamque fores aperit, iam ducitur intus: at illi 10.458. poplite succiduo genua intremuere, fugitque 10.459. et color et sanguis, animusque relinquit euntem. 10.460. Quoque suo propior sceleri est, magis horret, et ausi 10.461. paenitet, et vellet non cognita posse reverti. 10.462. Cunctantem longaeva manu deducit et alto 10.463. admotam lecto cum traderet “accipe,” dixit 10.464. “ista tua est, Cinyra” devotaque corpora iunxit. 10.465. Accipit obsceno genitor sua viscera lecto 10.466. virgineosque metus levat hortaturque timentem. 10.467. Forsitan aetatis quoque nomine “filia” dixit, 10.468. dixit et illa “pater,” sceleri ne nomina desint. 10.469. Plena patris thalamis excedit et impia diro 10.470. semina fert utero conceptaque crimina portat. 10.471. Postera nox facinus geminat. Nec finis in illa est: 10.472. cum tandem Cinyras, avidus cognoscere amantem 10.473. post tot concubitus, inlato lumine vidit 10.474. et scelus et natam, verbisque dolore retentis 10.475. pendenti nitidum vagina deripit ensem. 10.476. Myrrha fugit, tenebrisque et caecae munere noctis 10.477. intercepta neci est: latosque vagata per agros 10.478. palmiferos Arabas Panchaeaque rura reliquit; 10.479. perque novem erravit redeuntis cornua lunae, 10.480. cum tandem terra requievit fessa Sabaea; 10.481. vixque uteri portabat onus. Tum nescia voti 10.482. atque inter mortisque metus et taedia vitae 10.483. est tales complexa preces: “O siqua patetis 10.484. numina confessis, merui nec triste recuso 10.485. supplicium. Sed ne violem vivosque superstes 10.486. mortuaque exstinctos, ambobus pellite regnis 10.487. mutataeque mihi vitamque necemque negate.” 10.488. Numen confessis aliquod patet: ultima certe 10.489. vota suos habuere deos. Nam crura loquentis 10.490. terra supervenit, ruptosque obliqua per ungues 10.491. porrigitur radix, longi firmamina trunci; 10.492. ossaque robur agunt, mediaque manente medulla 10.493. sanguis it in sucos, in magnos bracchia ramos, 10.494. in parvos digiti, duratur cortice pellis. 10.495. Iamque gravem crescens uterum perstrinxerat arbor 10.496. pectoraque obruerat collumque operire parabat, 10.497. non tulit illa moram venientique obvia ligno 10.498. subsedit mersitque suos in cortice vultus. 10.499. Quae quamquam amisit veteres cum corpore sensus, 10.500. flet tamen, et tepidae mat ex arbore guttae. 10.501. Est honor et lacrimis, stillataque robore murra 10.502. nomen erile tenet nulloque tacebitur aevo.

5.530. permits thee not, nor leisure thee permits, 10.298. Moaned Apollo. “I can see in your sad wound 10.299. my own guilt, and you are my cause of grief 10.300. and self-reproach. My own hand gave you death 10.301. unmerited — I only can be charged 10.302. with your destruction.—What have I done wrong? 10.303. Can it be called a fault to play with you? 10.304. Should loving you be called a fault? And oh, 10.305. that I might now give up my life for you! 10.306. Or die with you! But since our destinie 10.307. prevent us you shall always be with me, 10.308. and you shall dwell upon my care-filled lips. 10.309. The lyre struck by my hand, and my true song 10.310. will always celebrate you. A new flower 10.311. you shall arise, with markings on your petals, 10.312. close imitation of my constant moans: 10.313. and there shall come another to be linked 10.314. with this new flower, a valiant hero shall 10.315. be known by the same marks upon its petals.” 10.317. with his truth-telling lips, behold the blood 10.318. of Hyacinthus, which had poured out on 10.319. the ground beside him and there stained the grass, 10.320. was changed from blood; and in its place a flower, 10.321. more beautiful than Tyrian dye, sprang up. 10.322. It almost seemed a lily, were it not 10.323. that one was purple and the other white. 10.325. For it was he who worked the miracle 10.326. of his sad words inscribed on flower leaves. 10.327. These letters AI, AI, are inscribed 10.328. on them. And Sparta certainly is proud 10.329. to honor Hyacinthus as her son; 10.330. and his loved fame endures; and every year 10.331. they celebrate his solemn festival. 10.332. If you should ask Amathus , which is rich 10.333. in metals, how can she rejoice and take 10.334. a pride in deeds of her Propoetides; 10.335. he would disclaim it and repudiate 10.336. them all, as well as those of transformed men, 10.337. whose foreheads were deformed by two rough horns, 10.338. from which their name Cerastae. By their gate 10.339. an altar unto Jove stood. If by chance 10.340. a stranger, not informed of their dark crimes, 10.341. had seen the horrid altar smeared with blood, 10.342. he would suppose that suckling calves and sheep 10.343. of Amathus , were sacrificed thereon— 10.344. it was in fact the blood of slaughtered guests! 10.346. of sacrifice, was ready to desert 10.347. her cities and her snake-infested plains; 10.348. “But how,” said she, “have their delightful land 10.349. together with my well built cities sinned? 10.350. What crime have they done?—Those inhabitant 10.351. hould pay the penalty of their own crime 10.352. by exile or by death; or it may be 10.353. a middle course, between exile and death; 10.354. and what can that be, but the punishment 10.355. of a changed form?” And while she hesitates, 10.356. in various thoughts of what form they should take, 10.357. her eyes by chance, observed their horns, 10.358. and that decided her; such horns could well 10.359. be on them after any change occurred, 10.360. and she transformed their big and brutal bodie 10.361. to savage bulls. 10.363. the obscene Propoetides dared to deny 10.364. divinity of Venus, for which fault, 10.365. (and it is common fame) they were the first 10.366. to criminate their bodies, through the wrath 10.367. of Venus; and so blushing shame was lost, 10.368. white blood, in their bad faces grew so fast, 10.369. o hard, it was no wonder they were turned 10.370. with small change into hard and lifeless stones. 10.371. Pygmalion saw these women waste their live 10.372. in wretched shame, and critical of fault 10.373. which nature had so deeply planted through 10.374. their female hearts, he lived in preference, 10.375. for many years unmarried.—But while he 10.376. was single, with consummate skill, he carved 10.377. a statue out of snow-white ivory, 10.378. and gave to it exquisite beauty, which 10.379. no woman of the world has ever equalled: 10.380. he was so beautiful, he fell in love 10.381. with his creation. It appeared in truth 10.382. a perfect virgin with the grace of life, 10.383. but in the expression of such modesty 10.384. all motion was restrained—and so his art 10.385. concealed his art. Pygmalion gazed, inflamed 10.386. with love and admiration for the form, 10.387. in semblance of a woman, he had carved. 10.389. and wonders if it can be ivory, 10.390. because it seems to him more truly flesh. — 10.391. his mind refusing to conceive of it 10.392. as ivory, he kisses it and feel 10.393. his kisses are returned. And speaking love, 10.394. caresses it with loving hands that seem 10.395. to make an impress, on the parts they touch, 10.396. o real that he fears he then may bruise 10.397. her by his eager pressing. Softest tone 10.398. are used each time he speaks to her. He bring 10.399. to her such presents as are surely prized 10.400. by sweet girls; such as smooth round pebbles, shells, 10.401. and birds, and fragrant flowers of thousand tints, 10.402. lilies, and painted balls, and amber tear 10.403. of Heliads, which distill from far off trees.— 10.404. he drapes her in rich clothing and in gems: 10.405. rings on her fingers, a rich necklace round 10.406. her neck, pearl pendants on her graceful ears; 10.407. and golden ornaments adorn her breast. 10.408. All these are beautiful—and she appear 10.409. most lovable, if carefully attired,— 10.410. or perfect as a statue, unadorned. 10.412. with coverlets of Tyrian purple dye, 10.413. and naming her the consort of his couch, 10.414. lays her reclining head on the most soft 10.415. and downy pillows, trusting she could feel. 10.417. all Cyprus , now had come, and throngs were there 10.418. to celebrate. Heifers with spreading horns, 10.419. all gold-tipped, fell when given the stroke of death 10.420. upon their snow-white necks; and frankincense 10.421. was smoking on the altars. There, intent, 10.422. Pygmalion stood before an altar, when 10.423. his offering had been made; and although he 10.424. feared the result, he prayed: “If it is true, 10.425. O Gods, that you can give all things, I pray 10.426. to have as my wife—” but, he did not dare 10.427. to add “my ivory statue-maid,” and said, 10.428. “One like my ivory—.” Golden Venus heard, 10.429. for she was present at her festival, 10.430. and she knew clearly what the prayer had meant. 10.431. She gave a sign that her Divinity 10.432. favored his plea: three times the flame leaped high 10.433. and brightly in the air. 10.435. he went directly to his image-maid, 10.436. bent over her, and kissed her many times, 10.437. while she was on her couch; and as he kissed, 10.438. he seemed to gather some warmth from his lips. 10.439. Again he kissed her; and he felt her breast; 10.440. the ivory seemed to soften at the touch, 10.441. and its firm texture yielded to his hand, 10.442. as honey-wax of Mount Hymettus turn 10.443. to many shapes when handled in the sun, 10.444. and surely softens from each gentle touch. 10.446. while fearful there is some mistake, again 10.447. and yet again, gives trial to his hope 10.448. by touching with his hand. It must be flesh! 10.449. The veins pulsate beneath the careful test 10.450. of his directed finger. Then, indeed, 10.451. the astonished hero poured out lavish thank 10.452. to Venus; pressing with his raptured lip 10.453. his statue's lips. Now real, true to life— 10.454. the maiden felt the kisses given to her, 10.455. and blushing, lifted up her timid eyes, 10.456. o that she saw the light and sky above, 10.457. as well as her rapt lover while he leaned 10.458. gazing beside her—and all this at once— 10.459. the goddess graced the marriage she had willed, 10.460. and when nine times a crescent moon had changed, 10.461. increasing to the full, the statue-bride 10.462. gave birth to her dear daughter Paphos . From 10.463. which famed event the island takes its name. 10.464. The royal Cinyras was sprung from her; 10.465. and if he had been father of no child, 10.466. might well have been accounted fortunate— 10.467. but I must sing of horrible events— 10.468. avoid it daughters! Parents! shun this tale! 10.469. But if my verse has charmed your thought, 10.470. do not give me such credit in this part; 10.471. convince yourself it cannot be true life; 10.472. or, if against my wish you hear and must 10.473. believe it, then be sure to notice how 10.474. uch wickedness gets certain punishment. 10.476. as this to happen, I congratulate 10.477. Ismarian people and all Thrace as well, 10.478. and I congratulate this nation, which 10.479. we know is far away from the land where 10.480. this vile abomination did occur. 10.482. in balsam, cinnamon, and costum sweet 10.483. for ointment, frankincense distilled from trees, 10.484. with many flowers besides. All this large wealth 10.485. combined could never compensate the land 10.486. for this detestable, one crime: even though 10.487. the new Myrrh-Tree advanced on that rich soil. 10.489. an injury to Myrrha, and denie 10.490. his torches ever could have urged her crime.— 10.491. one of the three bad sisters kindled this, 10.492. with fire brand from the Styx, and poisoned you 10.493. with swollen vipers.—It is criminal 10.494. to hate a parent, but love such as her 10.495. is certainly more criminal than hate. 10.497. you now in marriage, and young men throughout 10.498. the Orient are vying for your hand. 10.499. Choose, Myrrha one from all of these for your 10.500. good husband; but exclude from such a thought 10.501. your father only. She indeed is quite 10.502. aware, and struggles bitterly against

153. Philo of Alexandria, On Husbandry, 175 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •temple in jerusalem •temple in jerusalem, destruction of Found in books: Allison, 4 Baruch (2018) 405

154. Diodorus Siculus, Historical Library, 2.7.3-2.7.4, 3.55.9, 12.60.3, 17.36.5, 35.1.4, 40.3.2, 40.3.4 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 96, 430; Gera, Judith (2014) 120, 215, 442; Goodman, Judaism in the Roman World: Collected Essays (2006) 211

155. Dionysius of Halycarnassus, Roman Antiquities, 2.67.5, 6.67.2, 10.56.1 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of •temple in jerusalem Found in books: Allison, 4 Baruch (2018) 125, 162, 222

156. Horace, Sermones, 1.9.70 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Gruen, Rethinking the Other in Antiquity (2011) 184

157. Philo of Alexandria, On The Decalogue, 133 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •jewish votive offerings, and the jerusalem temple Found in books: Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 98

133. Moreover, let him be aware that he is liable to the charge of sacrilege as having plundered the most sacred of all the possessions of God; for what is a more venerable or more sublime offering to God than man? For gold, and silver, and precious stones, and all such other valuable materials, are only an iimate ornament of iimate erections;

158. Livy, Per., 10.1 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •temple in jerusalem •temple in jerusalem, destruction of Found in books: Allison, 4 Baruch (2018) 213, 223

159. Philo of Alexandria, On The Cherubim, 121 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison, 4 Baruch (2018) 106

121. At the same time, also, this doctrine of exceeding wisdom is introduced, that the Lord God is the only real citizen, and that every created being is but a stranger and a sojourner. But those who are called citizens are called so rather in consequence of a slight misapplication of the name than in strict truth. And it is a sufficient gift to wise men--if considered comparatively with the only true citizen, God--for them to have the rank of strangers and sojourners. With respect to foolish men, of them there is absolutely no one who is a stranger or sojourner in the city of God, but such an one is found to be utterly an exile. And this is implied in what he said besides as a most authoritative doctrine, "The land shall not be utterly sold away." Nor did God add "by whom," in order that from that point being passed over in silence, he who was not wholly uninitiated in natural philosophy, might be benefited in respect of knowledge.

160. Anon., Sibylline Oracles, 2.170-2.173, 2.249-2.251, 2.280-2.281, 3.545-3.572, 3.575, 3.656-3.668, 3.702-3.735, 3.762-3.766, 4.116, 4.118, 4.408-4.413, 5.143, 5.159-5.160, 5.250, 5.396-5.433, 7.702-7.705, 8.239-8.248 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 106, 124, 144, 157, 166, 190, 191, 194, 225, 255, 399, 404; Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 153, 288; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 120

2.170. 170 Destructive madness. Anger is a lust, 2.171. And when it is excessive it is wrath. 2.172. The zeal of good men is a noble thing, 2.173. But of the base is base. of wicked men 2.280. 280 And then shall Uriel, mighty angel, break 2.281. The bolts of stern and lasting adamant 3.545. 545 Shall an Ætolian youth sometime despoil. 3.546. Cyzicus, also thy vast wealth the sea 3.547. Shall break off. And, Byzantium of Ares, 3.548. Thou some time shalt by Asia be laid waste, 3.549. And also groans and blood immeasurable 3.550. 550 Shalt thou receive. And Cragus, lofty mount 3.551. of Lycia, from thy peaks by yawning chasm 3.552. of opened rock shall babbling water flow, 3.553. Until even Patara's oracles shall cease. 3.554. O Cyzicus, that dwellest by Proponti 3.555. 555 The wine-producing, round thee Rhyndacu 3.556. Shall crash the crested billow. And thou, Rhodes, 3.557. Daughter of day, shalt long be unenslaved, 3.558. And great shall be thy happiness hereafter, 3.559. And on the sea thy power shall be supreme. 3.560. 560 But afterwards a spoil shalt thou become 3.561. For greedy men, and put upon thy neck 3.562. By beauty and by wealth a fearful yoke. 3.563. A Lydian earthquake shall again despoil 3.564. The power of Persia, and most horribly 3.565. 565 Shall the people of Europe and Asia suffer pain. 3.566. And Sidon's hurtful king with battle-din 3.567. Dreadful shall work a mournful overthrow 3.568. To the seafaring Samians. On the soil 3.569. Shall slain men's dark blood babble to the sea; 3.570. 570 And wives together with the noble bride 3.571. Shall their outrageous insolence lament, 3.572. Some for their bridegrooms, some for fallen sons. 3.575. 575 With one accord shall Hades bold in charge. 3.656. Which dwell on earth the Highest shall send dire plague. 3.657. When now again a barbarous nation come 3.658. Against the Greeks it shall slay many head 3.659. of chosen men; and they shall tear in piece 3.660. 660 Many fat flocks of sheep of men, and herd 3.661. of horses and of mules and lowing kine; 3.662. And well-made houses shall they burn with fire 3.663. Lawlessly; and unto a foreign land 3.664. Shall they by force lead many slaves away, 3.665. 665 And children, and deep-girded women soft 3.666. From bridal chambers creeping on before 3.667. With delicate feet; and they shall be bound fast 3.668. With fetters by their foes of foreign tongue, 3.702. Images many of gods that are dead, 3.703. Because of which ye were taught foolish thoughts. 3.704. But when the anger of the mighty God 3.705. 705 Shall come upon you, then ye'll recognize 3.706. The face of God the mighty. And all soul 3.707. of men, with mighty groaning lifting up 3.708. Their hands to the broad heaven, shall begin 3.709. To call the great King helper, and to seek 3.710. 710 The rescuer from great wrath who is to be. 3.711. But come and learn this and store in your hearts, 3.712. What troubles in the rolling years shall come. 3.713. And what as whole burnt-offering Hellas brought 3.714. of cows and bellowing bulls unto the temple 3.715. 715 of the great God, she from ill-sounding war 3.716. And fear and pestilence shall flee away 3.717. And from the servile yoke escape again. 3.718. But until that time there shall be a race 3.719. of godless men, even when that fated day 3.720. 720 Shall reach its end. For offering to God 3.721. Ye should not make till all things come to pass, 3.722. Which God alone shall purpose not in vain 3.723. To be all fulfilled; and strong force shall urge. 3.724. And there shall be again a holy race 3.725. 725 of godly men who, keeping to the counsel 3.726. And mind of the Most High, shall honor much 3.727. The great God's temple with drink-offerings, 3.728. Burnt-offerings, and holy hecatombs, 3.729. With sacrifices of fat bulls, choice rams, 3.730. 730 Firstlings of sheep and the fat thighs of lambs, 3.731. Sacredly offering whole burnt-offering 3.732. On the great altar. And in righteousness, 3.733. Having obtained the law of the Most High, 3.734. Blest shall they dwell in cities and rich fields. 3.735. 735 And prophets shall be set on high for them 3.762. And worshiped idols made with hands, which thing 3.763. Mortals themselves will cast down and for shame 3.764. Conceal in clefts of rocks, when a young king, 3.765. 765 The seventh of Egypt, shall rule his own land, 3.766. Reckoned from the dominion of the Greeks, 4.116. And Babylon, great to see but small to fight, 5.143. He shall come, wishing to destroy the city 5.159. Shall to the isles beam brightly. Pergamos, 5.160. 160 Revered of old, shall perish from its base, 5.250. 250 Much-wailing Mænad, suffering, dire ills, 5.396. Overwhelm ships. And up-turned Ephesu 5.397. Shall wail aloud, lament beside her banks, 5.398. And for her temple search which is no more. 5.399. And then incensed shall God the imperishable, 5.400. 400 Who dwells on high, hurl thunderbolts from heaven 5.401. Down on the head of him that is impure. 5.402. And in the place of winter there shall be 5.403. In that day summer. And to mortal men 5.404. Shall then be great woe; for the Thunderer 5.405. 405 Shall utterly destroy all shameless men 5.406. And with his thunders and with lightning-flame 5.407. And blazing thunderbolts men of ill-will, 5.408. And thus shall he destroy the impious ones, 5.409. So that there shall remain upon the earth 5.410. 410 Dead bodies more in number than the sand. 5.411. For Smyrna also, weeping her Lycurgus, 5.412. Shall come unto the gates of Ephesu 5.413. And she herself shall perish even more. 5.414. And foolish Cyme with her inspired stream 5.415. 415 Cast down by hands of godless men unjust 5.416. And lawless, shall to heaven not so much 5.417. As a word utter; but she shall remain 5.418. Dead in Cymæan streams. And then shall they 5.419. Together weep, awaiting evil things. 5.420. 420 Cyme's rough populace and shameless tribe, 5.421. Having a sign, shall know for what they toiled. 5.422. And then, when they shall have bewailed their land 5.423. Reduced to ashes, by Eridanu 5.424. Shall Lesbos be forever overthrown. 5.425. 425 Alas, Corcyra, city beautiful, 5.426. Alas for thee, cease from thy revelry. 5.427. Thou also, Hierapolis, sole land 5.428. With riches mixed, what thou hast longed to have 5.429. Thou shalt have, even a land of many tears, 5.430. 430 Since thou wast angry towards a land beside 5.431. Thermodon's streams. Rock-clinging Tripolis, 5.432. Beside the waters of Mæander, thee 5.433. Shall by the nightly surges under shore

161. Philo of Alexandria, On The Life of Moses, 1.1, 2.23-2.24, 2.40-2.41, 2.94 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •priests adolescent, of the second temple in jerusalem •temple in jerusalem •temple (in jerusalem) •temple in jerusalem, altar of •temple in jerusalem, instruments, vessels, furnishings in Found in books: Allison, 4 Baruch (2018) 150, 403; Dignas Parker and Stroumsa, Priests and Prophets Among Pagans, Jews and Christians (2013) 34; Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 204

1.1. I have conceived the idea of writing the life of Moses, who, according to the account of some persons, was the lawgiver of the Jews, but according to others only an interpreter of the sacred laws, the greatest and most perfect man that ever lived, having a desire to make his character fully known to those who ought not to remain in ignorance respecting him, 2.23. Again, who is there who does not pay all due respect and honour to that which is called "the fast," and especially to that great yearly one which is of a more austere and venerable character than the ordinary solemnity at the full moon? on which, indeed, much pure wine is drunk, and costly entertainments are provided, and everything which relates to eating and drinking is supplied in the most unlimited profusion, by which the insatiable pleasures of the belly are inflamed and increased. 2.24. But on this fast it is not lawful to take any food or any drink, in order that no bodily passion may at all disturb or hinder the pure operations of the mind; but these passions are wont to be generated by fulness and satiety, so that at this time men feast, propitiating the Father of the universe with holy prayers, by which they are accustomed to solicit pardon for their former sins, and the acquisition and enjoyment of new blessings. 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. 2.41. On which account, even to this very day, there is every year a solemn assembly held and a festival celebrated in the island of Pharos, to which not only the Jews but a great number of persons of other nations sail across, reverencing the place in which the first light of interpretation shone forth, and thanking God for that ancient piece of beneficence which was always young and fresh. 2.94. and with this there were also many sacred vessels made, an ark, and a candlestick, and a table, and an altar of incense, and an altar of sacrifice. Now, the altar of sacrifice was placed in the open air, right opposite to the entrances of the tabernacle, being distant from it just so far as was necessary to give the ministering officers room to perform the sacrifices that were offered up every day.

162. Philo of Alexandria, On The Special Laws, 1.1-1.2, 1.66, 1.69, 1.76-1.78, 1.117, 1.131, 1.154, 1.186, 1.204, 1.247, 2.148 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, destruction of •jewish votive offerings, and the jerusalem temple •temple in jerusalem •sacred land, in judea, of the jerusalem temple •temple, in jerusalem, organizational dysfunction of •temple, in jerusalem •temple, in jerusalem, collectivization of wealth at •temple, in jerusalem, economy of •temple (in jerusalem) Found in books: Allison, 4 Baruch (2018) 403; Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 98; Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 204; Goodman, Judaism in the Roman World: Collected Essays (2006) 61; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 3, 27, 148, 153, 162, 163, 228; Gruen, Rethinking the Other in Antiquity (2011) 184; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 18

1.1. The genera and heads of all special laws, which are called "the ten commandments," have been discussed with accuracy in the former treatise. We must now proceed to consider the particular commands as we read them in the subsequent passages of the holy scriptures; and we will begin with that which is turned into ridicule by people in general. 1.2. The ordice of circumcision of the parts of generation is ridiculed, though it is an act which is practised to no slight degree among other nations also, and most especially by the Egyptians, who appear to me to be the most populous of all nations, and the most abounding in all kinds of wisdom. 1.66. We ought to look upon the universal world as the highest and truest temple of God, having for its most holy place that most sacred part of the essence of all existing things, namely, the heaven; and for ornaments, the stars; and for priests, the subordinate ministers of his power, namely, the angels, incorporeal souls, not beings compounded of irrational and rational natures, such as our bodies are, but such as have the irrational parts wholly cut out, being absolutely and wholly intellectual, pure reasonings, resembling the unit. 1.69. And the most evident proof of this may be found in the events which actually took place. For innumerable companies of men from a countless variety of cities, some by land and some by sea, from east and from west, from the north and from the south, came to the temple at every festival, as if to some common refuge and safe asylum from the troubles of this most busy and painful life, seeking to find tranquillity, and to procure a remission of and respite from those cares by which from their earliest infancy they had been hampered and weighed down, 1.76. But the temple has for its revenues not only portions of land, but also other possessions of much greater extent and importance, which will never be destroyed or diminished; for as long as the race of mankind shall last, the revenues likewise of the temple will always be preserved, being coeval in their duration with the universal world. 1.77. For it is commanded that all men shall every year bring their first fruits to the temple, from twenty years old and upwards; and this contribution is called their ransom. On which account they bring in the first fruits with exceeding cheerfulness, being joyful and delighted, inasmuch as simultaneously with their making the offering they are sure to find either a relaxation from slavery, or a relief from disease, and to receive in all respects a most sure freedom and safety for the future. 1.78. And since the nation is the most numerous of all peoples, it follows naturally that the first fruits contributed by them must also be most abundant. Accordingly there is in almost every city a storehouse for the sacred things to which it is customary for the people to come and there to deposit their first fruits, and at certain seasons there are sacred ambassadors selected on account of their virtue, who convey the offerings to the temple. And the most eminent men of each tribe are elected to this office, that they may conduct the hopes of each individual safe to their destination; for in the lawful offering of the first fruits are the hopes of the pious.XV. 1.117. After he has said this, he immediately proceeds to lay down laws, concerning those who are to use the first fruits, "If therefore, any One,"{13}{#le 21:17.} says he, "should mutilate the priests as to their eyes, or their feet, or any part of their bodies, or if he should have received any blemish, let him not partake of the sacred ministrations by reason of the defects which exist in him, but still let him enjoy those honours which are common to all the priests, because of his irreproachable nobility of birth." 1.131. The law did not allot any share of the land to the priests, in order that they like others might derive revenues from the land, and so possess a sufficiency of necessary things; but admitting them to an excessive degree of honour, he said that God was their inheritance, having a reference to the things offered to God; for the sake of two objects, both that of doing them the highest honour, since they are thus made partners in those things which are offered up by pious men, out of gratitude to God; and also in order that they might have no business about which to trouble themselves except the offices of religion, as they would have had, if they were forced to take care of their inheritance. And the following are the rewards and preeminent honours which he assigns to them; 1.154. And if ever at any subsequent time the tribe of the priests is found to be blessed with a great abundance of all the necessaries and luxuries of life, this will be a great proof of their common holiness, and of their accurate observance of the laws and ordices in every particular. But the neglect of some persons (for it is not safe to blame every one 1.186. When the third season takes place in the seventh month at the autumnal equinox, at the beginning of the month, the feast which begins the sacred month named "the feast of trumpets" and which was discussed earlier is celebrated. On the tenth day the fast takes place which they take seriously--not only those who are zealous about piety and holiness, but even those who do nothing religious the rest of the time. For all are astounded, overcome with the sacredness of it; in fact, at that time the worse compete with the better in selfcontrol and virtue. 1.204. "These hands have never received any gift as a bribe to commit an unjust action, nor any division of what has been obtained by rapine or by covetousness, nor have they shed innocent blood. nor have they wrought mutilation, nor works of insolence, nor acts of violence, nor have they inflicted any wounds; nor, in fact, have they performed any action whatever which is liable to accusation or to reproach, but have been ministers in everything which is honourable and advantageous, and which is honoured by wisdom, or by the laws, or by honourable and virtuous men."XXXVIII. 1.247. Having given these commandments about every description of sacrifice in its turn, namely, about the burnt offering, and the sacrifice for preservation, and the sin-offering, he adds another kind of offering common to all the three, in order to show that they are friendly and connected with one another; and this combination of them all is called the great vow; 2.148. And each house is at that time invested with the character and dignity of a temple, the victim being sacrificed so as to make a suitable feast for the man who has provided it and of those who are collected to share in the feast, being all duly purified with holy ablutions. And those who are to share in the feast come together not as they do to other entertainments, to gratify their bellies with wine and meat, but to fulfil their hereditary custom with prayer and songs of praise.

163. Philo of Alexandria, On Curses, 164, 168, 53-55, 165 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 157

165. But bulls, and rams, and goats, which Egypt holds in honour, and all other images of corruptible matter which, in report alone, are accounted God's, have no real existence, but are all fictitious and false; for those who look upon life as only a tragedy full of acts of arrogance and stories of love, impressing false ideas on the tender minds of young men, and using the ears as their ministers, into which they pour fabulous trifles, waste away and corrupt their minds, compelling them to look upon persons who were never even men in their minds, but always effeminate creatures as God's;

164. Philo of Alexandria, On The Embassy To Gaius, 3.169 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 120

165. Philo of Alexandria, Allegorical Interpretation, 3.144 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Dignas Parker and Stroumsa, Priests and Prophets Among Pagans, Jews and Christians (2013) 34

166. Philo of Alexandria, Who Is The Heir, 249, 26, 312 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 126

167. Philo of Alexandria, That The Worse Attacks The Better, 158 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison, 4 Baruch (2018) 190

158. Do you therefore, O ridiculous man, affirm that if you are deprived of a superfluity of bodily advantages and external good things, you will not come into the sight of God? But I tell you that even if you are so deprived of them, you will by all means come into his sight; for when you have been released from the unspeakable bonds of the body and around the body, you will attain to an imagination of the uncreated God. XLIV.

168. Strabo, Geography, 3.5.7, 9.1.16, 10.4.15, 11.7.1, 13.1.41, 16.2.35-16.2.36, 16.2.46, 16.40 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem •temple in jerusalem, altar of •temple in jerusalem, destruction of •jerusalem, claim of incubation in temple •temple (in jerusalem) •sacred land, in judea, of the jerusalem temple •temple, in jerusalem, economy of Found in books: Allison, 4 Baruch (2018) 162, 171, 430; Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 95; Gera, Judith (2014) 215; Goodman, Judaism in the Roman World: Collected Essays (2006) 211; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 172; Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 110

3.5.7. Polybius relates that there is a spring within the sanctuary of Hercules at Gades, having a descent of a few steps to fresh water, which is affected in a manner the reverse of the sea tides, subsiding at the flow of the tide, and springing at the ebb. He assigns as the cause of this phenomenon, that air rises from the interior to the surface of the earth; when this surface is covered by the waves, at the rising of the sea, the air is deprived of its ordinary vents, and returns to the interior, stopping up the passages of the spring, and causing a want of water, but when the surface is again laid bare, the air having a direct exit liberates the channels which feed the spring, so that it gushes freely. Artemidorus rejects this explanation, and substitutes one of his own, recording at the same time the opinion of the historian Silanus; but neither one or other of their views seems to me worth relating, since both he and Silanus were ignorant in regard to these matters. Posidonius asserts that the entire account is false, and adds that there are two wells in the sanctuary of Hercules, and a third in the city. That the smaller of the two in the sanctuary of Hercules, if drawn from frequently, will become for a time exhausted, but that on ceasing to draw from it, it fills again: while in regard to the larger, it may be drawn from during the whole day; that it is true it becomes lower, like all other wells, but that it fills again during the night when drawing ceases. [He adds] that the ebb tide frequently happening to occur during the period of its re-filling, gave rise to the groundless belief of the inhabitants as to its being affected in an opposite manner [to the tides of the ocean]. However it is not only related by him that it is a commonly believed fact, but we have received it from tradition as much referred to amongst paradoxes. We have likewise heard that there are wells both within the city and also in the gardens without, but that on account of the inferiority of this water, tanks are generally constructed throughout the city for the supply of water: whether likewise any of these reservoirs give any signs of being affected in an opposite manner to the tides, we know not. If such be the case, the causes thereof should be received as amongst phenomena hard to be explained. It is likely that Polybius may have assigned the proper reason; but it is also likely that certain of the channels of the springs being damped outside become relaxed, and so let the water run out into the surrounding land, instead of forcing it along its ancient passage to the spring; and there will of course be moisture when the tide overflows. But if, as Athenodorus asserts, the ebb and flow resemble the inspiration and expiration of the breath, it is possible that some of the currents of water which naturally have an efflux on to the surface of the earth, through various channels, the mouths of which we denominate springs and fountains, are by other channels drawn towards the depths of the sea, and raise it, so as to produce a flood-tide; when the expiration is sufficient, they leave off the course in which they are then flowing, and again revert to their former direction, when that again takes a change. 9.1.16. The city itself is a rock situated in a plain and surrounded by dwellings. On the rock is the sacred precinct of Athena, comprising both the old temple of Athena Polias, in which is the lamp that is never quenched, and the Parthenon built by Ictinus, in which is the work in ivory by Pheidias, the Athena. However, if I once began to describe the multitude of things in this city that are lauded and proclaimed far and wide, I fear that I should go too far, and that my work would depart from the purpose I have in view. For the words of Hegesias occur to me: I see the Acropolis, and the mark of the huge trident there. I see Eleusis, and I have become an initiate into its sacred mysteries; yonder is the Leocorium, here is the Theseium; I am unable to point them all out one by one; for Attica is the possession of the gods, who seized it as a sanctuary for themselves, and of the ancestral heroes. So this writer mentioned only one of the significant things on the Acropolis; but Polemon the Periegete wrote four books on the dedicatory offerings on the Acropolis alone. Hegesias is proportionately brief in referring to the other parts of the city and to the country; and though he mentions Eleusis, one of the one hundred and seventy demes (or one hundred and seventy-four, as the number is given), he names none of the others. 11.7.1. Those nomads, however, who live along the coast on the left as one sails into the Caspian Sea are by the writers of today called Daae, I mean, those who are surnamed Aparni; then, in front of them, intervenes a desert country; and next comes Hyrcania, where the Caspian resembles an open sea to the point where it borders on the Median and Armenian mountains. The shape of these mountains is crescent-like along the foothills, which end at the sea and form the recess of the gulf. This side of the mountains, beginning at the sea, is inhabited as far as their heights for a short stretch by a part of the Albanians and the Armenians, but for the most part by Gelae, Cadusii, Amardi, Vitii, and Anariacae. They say that some of the Parrhasii took up their abode with the Anariacae, who, they say, are now called Parsii; and that the Aenianes built a walled city in the Vitian territory, which, they say, is called Aeniana; and that Greek armour, brazen vessels, and burial places are to be seen there; and that there is also a city Anariace there, in which, they say, is to be seen an oracle for sleepers, and some other tribes that are more inclined to brigandage and war than to farming; but this is due to the ruggedness of the region. However, the greater part of the seaboard round the mountainous country is occupied by Cadusii, for a stretch of almost five thousand stadia, according to Patrocles, who considers this sea almost equal to the Pontic Sea. Now these regions have poor soil. 13.1.41. So the Ilians tell us, but Homer expressly states that the city was wiped out: The day shall come when sacred Ilios shall perish; and surely we have utterly destroyed the steep city of Priam, by means of counsels and persuasiveness; and in the tenth year the city of Priam was destroyed. And other such evidences of the same thing are set forth; for example, that the wooden image of Athena now to be seen stands upright, whereas Homer clearly indicates that it was sitting, for orders are given to put the robe upon Athena's knees Hom. Il. 6.(compare that never should there sit upon his knees a dear child). For it is better to interpret it in this way than, as some do, to interpret it as meaning to put the robe 'beside' her knees, comparing the words and she sits upon the hearth in the light of the fire, which they take to mean beside the hearth. For how could one conceive of the dedication of a robe beside the knees? Moreover, others, changing the accent on γούνασιν accenting it γουνάσιν, like θυιάσιν (in whichever of two ways they interpret it), talk on endlessly. . . There are to be seen many of the ancient wooden images of Athena in a sitting posture, as, for example, in Phocaea, Massalia, Rome, Chios, and several other places. Also the more recent writers agree that the city was wiped out, among whom is the orator Lycurgus, who, in mentioning the city of the Ilians, says: Who has not heard that once for all it was razed to the ground by the Greeks, and is uninhabited? 16.2.35. An Egyptian priest named Moses, who possessed a portion of the country called the Lower [Egypt] * * * *, being dissatisfied with the established institutions there, left it and came to Judaea with a large body of people who worshipped the Divinity. He declared and taught that the Egyptians and Africans entertained erroneous sentiments, in representing the Divinity under the likeness of wild beasts and cattle of the field; that the Greeks also were in error in making images of their gods after the human form. For God [said he] may be this one thing which encompasses us all, land and sea, which we call heaven, or the universe, or the nature of things. Who then of any understanding would venture to form an image of this Deity, resembling anything with which we are conversant? on the contrary, we ought not to carve any images, but to set apart some sacred ground and a shrine worthy of the Deity, and to worship Him without any similitude. He taught that those who made fortunate dreams were to be permitted to sleep in the temple, where they might dream both for themselves and others; that those who practised temperance and justice, and none else, might expect good, or some gift or sign from the God, from time to time. 16.2.36. By such doctrine Moses persuaded a large body of right-minded persons to accompany him to the place where Jerusalem now stands. He easily obtained possession of it, as the spot was not such as to excite jealousy, nor for which there could be any fierce contention; for it is rocky, and, although well supplied with water, it is surrounded by a barren and waterless territory. The space within [the city] is 60 stadia [in circumference], with rock underneath the surface.Instead of arms, he taught that their defence was in their sacred things and the Divinity, for whom he was desirous of finding a settled place, promising to the people to deliver such a kind of worship and religion as should not burthen those who adopted it with great expense, nor molest them with [so-called] divine possessions, nor other absurd practices.Moses thus obtained their good opinion, and established no ordinary kind of government. All the nations around willingly united themselves to him, allured by his discourses and promises. 16.2.46. Pompey curtailed the territory which had been forcibly appropriated by the Jews, and assigned to Hyrcanus the priesthood. Some time afterwards, Herod, of the same family, and a native of the country, having surreptitiously obtained the priesthood, distinguished himself so much above his predecessors, particularly in his intercourse, both civil and political, with the Romans, that he received the title and authority of king, first from Antony, and afterwards from Augustus Caesar. He put to death some of his sons, on the pretext of their having conspired against him; other sons he left at his death, to succeed him, and assigned to each, portions of his kingdom. Caesar bestowed upon the sons also of Herod marks of honour, on his sister Salome, and on her daughter Berenice. The sons were unfortunate, and were publicly accused. One of them died in exile among the Galatae Allobroges, whose country was assigned for his abode. The others, by great interest and solicitation, but with difficulty, obtained leave to return to their own country, each with his tetrarchy restored to him.

169. Philo of Alexandria, On The Life of Joseph, 217 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, altar of •temple in jerusalem, destruction of Found in books: Allison, 4 Baruch (2018) 116

170. Philo of Alexandria, On Dreams, 1.252, 2.179, 2.235, 2.246, 2.250 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •jewish votive offerings, and the jerusalem temple •temple in jerusalem •priests adolescent, of the second temple in jerusalem •temple in jerusalem, destruction of Found in books: Allison, 4 Baruch (2018) 106, 438; Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 98; Dignas Parker and Stroumsa, Priests and Prophets Among Pagans, Jews and Christians (2013) 34

2.235. for it is said with respect to Aaron, that "He stood between the dead and the living, and the plague was Stayed." For he who is making progress is not reckoned among those who are dead as to the life of virtue, inasmuch as he has a desire and admiration of what is honourable, nor among those who are living in extreme and perfect prosperity, for there is still something wanting to the end, but he touches both extremes; 2.250. But that which is called by the Hebrews the city of God is Jerusalem, which name being interpreted means, "the sight of peace." So they do not look for the city of the living God in the region of the earth, for it is not made of wood or of stone, but seek it in the soul which is free from war, and which proposes to those who are endowed with acuteness of sight a contemplative and peaceful life;

171. Philo of Alexandria, On Flight And Finding, 138, 115 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 405

172. Mishnah, Sukkah, 3.9, 4.1-4.5, 4.9, 5.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple in jerusalem •temple, in jerusalem •temple (in jerusalem) •jerusalem (yerushalmi) targum (targum pseudo-jonathan), jerusalem temple, scripture in •liturgy and scripture, in jerusalem temple •temple, in jerusalem, consecrated timber for construction at •temple, in jerusalem, in rabbinic writings Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 340; Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 199; Gera, Judith (2014) 445; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 215, 216; Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 398; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 192

3.9. וְהֵיכָן הָיוּ מְנַעְנְעִין, בְּהוֹדוּ לַה' תְּחִלָּה וָסוֹף, וּבְאָנָּא ה' הוֹשִׁיעָה נָּא, דִּבְרֵי בֵית הִלֵּל. וּבֵית שַׁמַּאי אוֹמְרִים, אַף בְּאָנָּא ה' הַצְלִיחָה נָא. אָמַר רַבִּי עֲקִיבָא, צוֹפֶה הָיִיתִי בְרַבָּן גַּמְלִיאֵל וּבְרַבִּי יְהוֹשֻׁעַ, שֶׁכָּל הָעָם הָיוּ מְנַעְנְעִים אֶת לוּלְבֵיהֶן, וְהֵן לֹא נִעְנְעוּ אֶלָּא בְאָנָּא ה' הוֹשִׁיעָה נָּא. מִי שֶׁבָּא בַדֶּרֶךְ וְלֹא הָיָה בְיָדוֹ לוּלָב לִטֹּל, לִכְשֶׁיִּכָּנֵס לְבֵיתוֹ יִטֹּל עַל שֻׁלְחָנוֹ. לֹא נָטַל שַׁחֲרִית, יִטֹּל בֵּין הָעַרְבַּיִם, שֶׁכָּל הַיּוֹם כָּשֵׁר לַלּוּלָב: 4.1. כְּמַעֲשֵׂהוּ בְחֹל כָּךְ מַעֲשֵׂהוּ בְשַׁבָּת, אֶלָּא שֶׁהָיָה מְמַלֵּא מֵעֶרֶב שַׁבָּת חָבִית שֶׁל זָהָב שֶׁאֵינָהּ מְקֻדֶּשֶׁת, מִן הַשִּׁלּוֹחַ, וּמַנִּיחָהּ בַּלִּשְׁכָּה. נִשְׁפְּכָה אוֹ נִתְגַּלְּתָה, הָיָה מְמַלֵּא מִן הַכִּיּוֹר, שֶׁהַיַּיִן וְהַמַּיִם הַמְּגֻלִּין, פְּסוּלִים לְגַבֵּי הַמִּזְבֵּחַ: 4.1. לוּלָב וַעֲרָבָה, שִׁשָּׁה וְשִׁבְעָה. הַהַלֵּל וְהַשִּׂמְחָה, שְׁמֹנָה. סֻכָּה וְנִסּוּךְ הַמַּיִם, שִׁבְעָה. וְהֶחָלִיל, חֲמִשָּׁה וְשִׁשָּׁה: 4.2. לוּלָב שִׁבְעָה כֵּיצַד, יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג שֶׁחָל לִהְיוֹת בְּשַׁבָּת, לוּלָב שִׁבְעָה, וּשְׁאָר כָּל הַיָּמִים, שִׁשָּׁה: 4.3. עֲרָבָה שִׁבְעָה כֵּיצַד, יוֹם שְׁבִיעִי שֶׁל עֲרָבָה שֶׁחָל לִהְיוֹת בְּשַׁבָּת, עֲרָבָה שִׁבְעָה, וּשְׁאָר כָּל הַיָּמִים שִׁשָּׁה: 4.4. מִצְוַת לוּלָב כֵּיצַד. יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג שֶׁחָל לִהְיוֹת בְּשַׁבָּת, מוֹלִיכִין אֶת לוּלְבֵיהֶן לְהַר הַבַּיִת, וְהַחַזָּנִין מְקַבְּלִין מֵהֶן וְסוֹדְרִין אוֹתָן עַל גַּב הָאִצְטַבָּא, וְהַזְּקֵנִים מַנִּיחִין אֶת שֶׁלָּהֶן בַּלִּשְׁכָּה. וּמְלַמְּדִים אוֹתָם לוֹמַר, כָּל מִי שֶׁמַּגִּיעַ לוּלָבִי בְיָדוֹ, הֲרֵי הוּא לוֹ בְמַתָּנָה. לְמָחָר מַשְׁכִּימִין וּבָאִין, וְהַחַזָּנִין זוֹרְקִין אוֹתָם לִפְנֵיהֶם. וְהֵן מְחַטְּפִין וּמַכִּין אִישׁ אֶת חֲבֵרוֹ. וּכְשֶׁרָאוּ בֵית דִּין שֶׁבָּאוּ לִידֵי סַכָּנָה, הִתְקִינוּ שֶׁיְּהֵא כָל אֶחָד וְאֶחָד נוֹטֵל בְּבֵיתוֹ: 4.5. מִצְוַת עֲרָבָה כֵּיצַד, מָקוֹם הָיָה לְמַטָּה מִירוּשָׁלַיִם, וְנִקְרָא מוֹצָא. יוֹרְדִין לְשָׁם וּמְלַקְּטִין מִשָּׁם מֻרְבִּיּוֹת שֶׁל עֲרָבָה, וּבָאִין וְזוֹקְפִין אוֹתָן בְּצִדֵּי הַמִּזְבֵּחַ, וְרָאשֵׁיהֶן כְּפוּפִין עַל גַּבֵּי הַמִּזְבֵּחַ. תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. בְּכָל יוֹם מַקִּיפִין אֶת הַמִּזְבֵּחַ פַּעַם אַחַת, וְאוֹמְרִים, אָנָּא ה' הוֹשִׁיעָה נָּא, אָנָּא ה' הַצְלִיחָה נָּא. רַבִּי יְהוּדָה אוֹמֵר, אֲנִי וָהוֹ הוֹשִׁיעָה נָּא. וְאוֹתוֹ הַיּוֹם מַקִּיפִין אֶת הַמִּזְבֵּחַ שֶׁבַע פְּעָמִים. בִּשְׁעַת פְּטִירָתָן, מָה הֵן אוֹמְרִים, יֹפִי לְךָ מִזְבֵּחַ, יֹפִי לְךָ מִזְבֵּחַ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, לְיָהּ וּלְךָ, מִזְבֵּחַ. לְיָהּ וּלְךָ, מִזְבֵּחַ: 4.9. נִסּוּךְ הַמַּיִם כֵּיצַד. צְלוֹחִית שֶׁל זָהָב מַחֲזֶקֶת שְׁלשֶׁת לֻגִּים הָיָה מְמַלֵּא מִן הַשִּׁלּוֹחַ. הִגִּיעוּ לְשַׁעַר הַמַּיִם, תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. עָלָה בַכֶּבֶשׁ וּפָנָה לִשְׂמֹאלוֹ, שְׁנֵי סְפָלִים שֶׁל כֶּסֶף הָיוּ שָׁם. רַבִּי יְהוּדָה אוֹמֵר, שֶׁל סִיד הָיוּ, אֶלָּא שֶׁהָיוּ מֻשְׁחָרִין פְּנֵיהֶם מִפְּנֵי הַיָּיִן. וּמְנֻקָּבִין כְּמִין שְׁנֵי חֳטָמִין דַּקִּין, אֶחָד מְעֻבֶּה וְאֶחָד דַּק, כְּדֵי שֶׁיְּהוּ שְׁנֵיהֶם כָּלִין בְּבַת אַחַת. מַעֲרָבִי שֶׁל מַיִם, מִזְרָחִי שֶׁל יָיִן. עֵרָה שֶׁל מַיִם לְתוֹךְ שֶׁל יַיִן, וְשֶׁל יַיִן לְתוֹךְ שֶׁל מַיִם, יָצָא. רַבִּי יְהוּדָה אוֹמֵר, בְּלֹג הָיָה מְנַסֵּךְ כָּל שְׁמֹנָה. וְלַמְנַסֵּךְ אוֹמְרִים לוֹ, הַגְבַּהּ יָדֶךָ, שֶׁפַּעַם אַחַת נִסֵּךְ אֶחָד עַל גַּבֵּי רַגְלָיו, וּרְגָמוּהוּ כָל הָעָם בְּאֶתְרוֹגֵיהֶן: 5.1. הֶחָלִיל חֲמִשָּׁה וְשִׁשָּׁה. זֶהוּ הֶחָלִיל שֶׁל בֵּית הַשּׁוֹאֵבָה, שֶׁאֵינָה דּוֹחָה לֹא אֶת הַשַּׁבָּת וְלֹא אֶת יוֹם טוֹב. אָמְרוּ, כָּל מִי שֶׁלֹּא רָאָה שִׂמְחַת בֵּית הַשּׁוֹאֵבָה, לֹא רָאָה שִׂמְחָה מִיָּמָיו:

3.9. And where [in the service] do they wave [the lulav]? At “Give thanks to the Lord” (Psalm, at the beginning and at the end, and at “O Lord, deliver us” (118:25), the words of Bet Hillel. Bet Shammai say: also at “O Lord, let us prosper.” Rabbi Akiva says: I was watching Rabban Gamaliel and Rabbi Joshua, and while all the people were waving their lulavs [at “O Lord, let us prosper”] they waved them only at “O Lord deliver us.” One who was on a journey and had no lulav to take, when he enters his house he should take it [even if he is] at his table. If he did not take the lulav in the morning, he should take it at any time before dusk, since the whole day is valid for [taking] the lulav. 4.1. [The rituals of] the lulav and the aravah are for six or seven [days]; The Hallel and the rejoicing are for eight [days]; The sukkah and the water libation are for seven [days]; The flute is for five or six [days]. 4.2. “The lulav for seven.” How so? If the first day of the festival fell on Shabbat, the lulav [is taken for] seven days; on any other day, [it is taken] for six. 4.3. “The aravah seven days.” How is this? If the seventh day of [the ritual of] the aravah fell on Shabbat, [it lasts] seven days; if it fell on any other day, [it lasts only] six. 4.4. The mitzvah of the lulav how was it carried out? If the first day of the festival fell on Shabbat, they brought their lulavim to the Temple Mount, and the attendants would receive them and arrange them on top of the portico, and the elders laid theirs in the chamber. And they would teach the people to say, “Whoever gets my lulav in his hand, let it be his as a gift.” The next day they got up early, and came [to the Temple Mount] and the attendants threw down [their lulavim] before them, and they snatched at them, and so they used to come to blows with one another. When the court saw that they reached a state of danger, they instituted that each man should take [his lulav] in his own home. 4.5. The mitzvah of the aravah how was it [performed]?There was a place below Jerusalem called Moza. They went down there and gathered tall branches of aravot and then they came and stood them up at the sides of the altar, and their tops were bent over the altar. They then sounded a teki’ah [long blast], a teru’ah [staccato blast] and again a teki’ah. Every day they went round the altar once, saying, “O Lord, save us, O Lord, make us prosper” (Psalms 118:. Rabbi Judah says: “Ani vaho, save us.” On that day they went round the altar seven times. When they departed, what did they say? “O altar, beauty is to you! O altar, beauty is to you!” Rabbi Eliezer said: [they would say,] “To the Lord and to you, O altar, to the Lord and to you, O altar.” 4.9. How was the water libation [performed]? A golden flask holding three logs was filled from the Shiloah. When they arrived at the water gate, they sounded a teki'ah [long blast], a teru'ah [a staccato note] and again a teki'ah. [The priest then] went up the ascent [of the altar] and turned to his left where there were two silver bowls. Rabbi Judah says: they were of plaster [but they looked silver] because their surfaces were darkened from the wine. They had each a hole like a slender snout, one being wide and the other narrow so that both emptied at the same time. The one on the west was for water and the one on the east for wine. If he poured the flask of water into the bowl for wine, or that of wine into that for water, he has fulfilled his obligation. Rabbi Judah says: with one log he performed the ceremony of the water-libation all eight days. To [the priest] who performed the libation they used to say, “Raise your hand”, for one time, a certain man poured out the water over his feet, and all the people pelted him with their etrogs. 5.1. The flute was for five or six days. This refers to the flute at the Bet Hashoevah [the place of the water-drawing] which does not override Shabbat or the festival day. They said: he who has not seen the Simchat Bet Hashoevah has never seen rejoicing in his life.

173. Mishnah, Qiddushin, 2.8, 4.1-4.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •jerusalem temple, inner courtyard of •temple in jerusalem Found in books: Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 105; Damm, Religions and Education in Antiquity (2018) 96, 97

174. Mishnah, Shabbat, 7.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple, in jerusalem Found in books: Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 395

7.2. אֲבוֹת מְלָאכוֹת אַרְבָּעִים חָסֵר אֶחָת. הַזּוֹרֵעַ. וְהַחוֹרֵשׁ. וְהַקּוֹצֵר. וְהַמְעַמֵּר. הַדָּשׁ. וְהַזּוֹרֶה. הַבּוֹרֵר. הַטּוֹחֵן. וְהַמְרַקֵּד. וְהַלָּשׁ. וְהָאוֹפֶה. הַגּוֹזֵז אֶת הַצֶּמֶר. הַמְלַבְּנוֹ. וְהַמְנַפְּצוֹ. וְהַצּוֹבְעוֹ. וְהַטּוֹוֶה. וְהַמֵּסֵךְ. וְהָעוֹשֶׂה שְׁנֵי בָתֵּי נִירִין. וְהָאוֹרֵג שְׁנֵי חוּטִין. וְהַפּוֹצֵעַ שְׁנֵי חוּטִין. הַקּוֹשֵׁר. וְהַמַּתִּיר. וְהַתּוֹפֵר שְׁתֵּי תְפִירוֹת. הַקּוֹרֵעַ עַל מְנָת לִתְפֹּר שְׁתֵּי תְפִירוֹת. הַצָּד צְבִי. הַשּׁוֹחֲטוֹ. וְהַמַּפְשִׁיטוֹ. הַמּוֹלְחוֹ, וְהַמְעַבֵּד אֶת עוֹרוֹ. וְהַמּוֹחֲקוֹ. וְהַמְחַתְּכוֹ. הַכּוֹתֵב שְׁתֵּי אוֹתִיּוֹת. וְהַמּוֹחֵק עַל מְנָת לִכְתֹּב שְׁתֵּי אוֹתִיּוֹת. הַבּוֹנֶה. וְהַסּוֹתֵר. הַמְכַבֶּה. וְהַמַּבְעִיר. הַמַּכֶּה בַפַּטִּישׁ. הַמּוֹצִיא מֵרְשׁוּת לִרְשׁוּת. הֲרֵי אֵלּוּ אֲבוֹת מְלָאכוֹת אַרְבָּעִים חָסֵר אֶחָת:

7.2. The primary labors are forty less one:sowing, plowing, reaping, binding sheaves, threshing, winnowing, selecting, grinding, sifting, kneading, baking, shearing wool, bleaching, hackling, dyeing, spinning, weaving, the making of two loops, weaving two threads, dividing two threads, tying and untying, sewing two stitches, tearing in order to sew two stitches, capturing a deer, slaughtering, or flaying, or salting it, curing its hide, scraping it [of its hair], cutting it up, writing two letters, erasing in order to write two letters [over the erasure], building, tearing down, extinguishing, kindling, striking with a hammer, [and] carrying out from one domain to another, These are the forty primary labors less one.

175. Mishnah, Sanhedrin, 1.3, 7.5, 10.1, 10.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sacred land, in judea, of the jerusalem temple •temple, in jerusalem, in rabbinic writings •temple in jerusalem, altar of •temple in jerusalem, destruction of •temple, in jerusalem •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem, rebuilding/restoration of Found in books: Allison, 4 Baruch (2018) 116, 157; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 167; Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 384

1.3. סְמִיכַת זְקֵנִים וַעֲרִיפַת עֶגְלָה, בִּשְׁלֹשָׁה, דִּבְרֵי רַבִּי שִׁמְעוֹן. וְרַבִּי יְהוּדָה אוֹמֵר, בַּחֲמִשָּׁה. הַחֲלִיצָה וְהַמֵּאוּנִין, בִּשְׁלֹשָׁה. נֶטַע רְבָעִי וּמַעֲשֵׂר שֵׁנִי שֶׁאֵין דָּמָיו יְדוּעִין, בִּשְׁלֹשָׁה. הַהֶקְדֵּשׁוֹת, בִּשְׁלֹשָׁה. הָעֲרָכִין הַמִּטַּלְטְלִין, בִּשְׁלֹשָׁה. רַבִּי יְהוּדָה אוֹמֵר, אֶחָד מֵהֶן כֹּהֵן. וְהַקַּרְקָעוֹת, תִּשְׁעָה וְכֹהֵן. וְאָדָם, כַּיּוֹצֵא בָהֶן: 7.5. הַמְגַדֵּף אֵינוֹ חַיָּב עַד שֶׁיְּפָרֵשׁ הַשֵּׁם. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה, בְּכָל יוֹם דָּנִין אֶת הָעֵדִים בְּכִנּוּי יַכֶּה יוֹסֵי אֶת יוֹסֵי. נִגְמַר הַדִּין, לֹא הוֹרְגִים בְּכִנּוּי, אֶלָּא מוֹצִיאִים כָּל אָדָם לַחוּץ וְשׁוֹאֲלִים אֶת הַגָּדוֹל שֶׁבָּהֶן וְאוֹמְרִים לוֹ אֱמֹר מַה שֶּׁשָּׁמַעְתָּ בְּפֵרוּשׁ, וְהוּא אוֹמֵר, וְהַדַּיָּנִים עוֹמְדִין עַל רַגְלֵיהֶן וְקוֹרְעִין וְלֹא מְאַחִין. וְהַשֵּׁנִי אוֹמֵר אַף אֲנִי כָּמוֹהוּ, וְהַשְּׁלִישִׁי אוֹמֵר אַף אֲנִי כָּמוֹהוּ: 10.1. כָּל יִשְׂרָאֵל יֵשׁ לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (ישעיה ס) וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ נֵצֶר מַטָּעַי מַעֲשֵׂה יָדַי לְהִתְפָּאֵר. וְאֵלּוּ שֶׁאֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, הָאוֹמֵר אֵין תְּחִיַּת הַמֵּתִים מִן הַתּוֹרָה, וְאֵין תּוֹרָה מִן הַשָּׁמָיִם, וְאֶפִּיקוֹרֶס. רַבִּי עֲקִיבָא אוֹמֵר, אַף הַקּוֹרֵא בַסְּפָרִים הַחִיצוֹנִים, וְהַלּוֹחֵשׁ עַל הַמַּכָּה וְאוֹמֵר (שמות טו) כָּל הַמַּחֲלָה אֲשֶׁר שַׂמְתִּי בְמִצְרַיִם לֹא אָשִׂים עָלֶיךָ כִּי אֲנִי ה' רֹפְאֶךָ. אַבָּא שָׁאוּל אוֹמֵר, אַף הַהוֹגֶה אֶת הַשֵּׁם בְּאוֹתִיּוֹתָיו: 10.3. דּוֹר הַמַּבּוּל אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא וְאֵין עוֹמְדִין בַּדִּין, שֶׁנֶּאֱמַר (בראשית ו) לֹא יָדוֹן רוּחִי בָאָדָם לְעֹלָם, לֹא דִין וְלֹא רוּחַ. דּוֹר הַפַּלָּגָה אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (בראשית יא) וַיָּפֶץ ה' אֹתָם מִשָּׁם עַל פְּנֵי כָל הָאָרֶץ. וַיָּפֶץ ה' אֹתָם, בָּעוֹלָם הַזֶּה. וּמִשָּׁם הֱפִיצָם ה', לָעוֹלָם הַבָּא. אַנְשֵׁי סְדוֹם אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (שם יג) וְאַנְשֵׁי סְדֹם רָעִים וְחַטָּאִים לַה' מְאֹד. רָעִים בָּעוֹלָם הַזֶּה. וְחַטָּאִים, לָעוֹלָם הַבָּא. אֲבָל עוֹמְדִין בַּדִּין. רַבִּי נְחֶמְיָה אוֹמֵר, אֵלּוּ וָאֵלּוּ אֵין עוֹמְדִין בַּדִּין, שֶׁנֶּאֱמַר (תהלים א) עַל כֵּן לֹא יָקֻמוּ רְשָׁעִים בַּמִּשְׁפָּט וְחַטָּאִים בַּעֲדַת צַדִּיקִים. עַל כֵּן לֹא יָקֻמוּ רְשָׁעִים בַּמִּשְׁפָּט, זֶה דּוֹר הַמַּבּוּל. וְחַטָּאִים בַּעֲדַת צַדִּיקִים, אֵלּוּ אַנְשֵׁי סְדוֹם. אָמְרוּ לוֹ, אֵינָם עוֹמְדִים בַּעֲדַת צַדִּיקִים אֲבָל עוֹמְדִין בַּעֲדַת רְשָׁעִים. מְרַגְּלִים אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר וַיָּמֻתוּ הָאֲנָשִׁים מוֹצִאֵי דִבַּת הָאָרֶץ רָעָה בַּמַּגֵּפָה לִפְנֵי ה' (במדבר יד). וַיָּמֻתוּ, בָּעוֹלָם הַזֶּה. בַּמַּגֵּפָה, בָּעוֹלָם הַבָּא. דּוֹר הַמִּדְבָּר אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא וְאֵין עוֹמְדִין בַּדִּין, שֶׁנֶּאֱמַר (שם) בַּמִּדְבָּר הַזֶּה יִתַּמּוּ וְשָׁם יָמֻתוּ, דִּבְרֵי רַבִּי עֲקִיבָא. רַבִּי אֱלִיעֶזֶר אוֹמֵר, עֲלֵיהֶם הוּא אוֹמֵר (תהלים נ) אִסְפוּ לִי חֲסִידָי כֹּרְתֵי בְרִיתִי עֲלֵי זָבַח. עֲדַת קֹרַח אֵינָהּ עֲתִידָה לַעֲלוֹת, שֶׁנֶּאֱמַר (במדבר טז) וַתְּכַס עֲלֵיהֶם הָאָרֶץ, בָּעוֹלָם הַזֶּה, וַיֹּאבְדוּ מִתּוֹךְ הַקָּהָל, לָעוֹלָם הַבָּא, דִּבְרֵי רַבִּי עֲקִיבָא. רַבִּי אֱלִיעֶזֶר אוֹמֵר, עֲלֵיהֶם הוּא אוֹמֵר (שמואל א ב) ה' מֵמִית וּמְחַיֶּה מוֹרִיד שְׁאוֹל וַיָּעַל. עֲשֶׂרֶת הַשְּׁבָטִים אֵינָן עֲתִידִין לַחֲזֹר, שֶׁנֶּאֱמַר (דברים כט) וַיַּשְׁלִכֵם אֶל אֶרֶץ אַחֶרֶת כַּיּוֹם הַזֶּה, מַה הַיּוֹם הַזֶּה הוֹלֵךְ וְאֵינוֹ חוֹזֵר, אַף הֵם הוֹלְכִים וְאֵינָם חוֹזְרִים, דִּבְרֵי רַבִּי עֲקִיבָא. רַבִּי אֱלִיעֶזֶר אוֹמֵר, כַּיּוֹם הַזֶּה, מַה הַיּוֹם מַאֲפִיל וּמֵאִיר, אַף עֲשֶׂרֶת הַשְּׁבָטִים שֶׁאָפַל לָהֶן, כָּךְ עָתִיד לְהָאִיר לָהֶן:

1.3. The laying on of the elders’ hands and the breaking of the heifer’s neck [are decided upon] by three, according to Rabbi Shimon. But Rabbi Judah says: “By five.” The rites of halitzah and “refusal” [are performed] before three. The fruit of fourth year plantings and Second Tithes whose value is not known [are redeemed] before three. Things dedicated to the Temple [are redeemed] before three. Vows of evaluation to be redeemed with movable property, [are evaluated] before three. Rabbi Judah says: “One must be a priest.” [Vows of evaluation], [to be redeemed] with land [are evaluated] before nine and a priest. And similarly [for the evaluation] of a man. 7.5. The blasphemer is punished only if he utters [the divine] name. Rabbi Joshua b. Korcha said: “The whole day [of the trial] the witnesses are examined by means of a substitute for the divine name:, ‘may Yose smite Yose.” When the trial was finished, the accused was not executed on this evidence, but all persons were removed [from court], and the chief witness was told, ‘State literally what you heard.’ Thereupon he did so, [using the divine name]. The judges then arose and tore their garments, which were not to be resewn. The second witness stated: “I too have heard thus” [but not uttering the divine name], and the third says: “I too heard thus.” 10.1. All Israel have a portion in the world to come, for it says, “Your people, all of them righteous, shall possess the land for ever; They are the shoot that I planted, my handiwork in which I glory” (Isaiah 60:2. And these are the ones who have no portion in the world to come: He who maintains that resurrection is not a biblical doctrine, that the torah was not divinely revealed, and an epikoros. Rabbi Akiva says: “Even one who reads non-canonical books and one who whispers [a charm] over a wound and says, “I will not bring upon you any of the diseases which i brought upon the Egyptians: for I the lord am you healer” (Exodus 15:26). Abba Shaul says: “Also one who pronounces the divine name as it is spelled.” 10.3. The generation of the flood has no portion in the world to come, nor will they stand at the [last] judgment, as it says, “[And the Lord said,] my spirit will not always enter into judgment with man” (Genesis 6:3), [meaning] there will be neither judgment nor [my] spirit for them. The generation of the dispersion have no portion in the world to come, as it says, “So the Lord scattered them from there upon the face of all the earth” (Genesis 11:8): “So the lord scattered them”, refers to this world, “And from there the Lord scattered them” (Genesis 11:9), refers to the world to come. The men of Sodom have no portion in the world to come, as it says, “And the men of Sodom were wicked and great sinners before the Lord” (Genesis 13:1: “wicked” in this world, and “sinners” in the world to come; Yet will they stand at judgment. R. Nehemiah says: “Neither [the generation of the flood nor the men of Sodom] will stand at judgment, as it says, “Therefore the wicked shall not stand in judgment, nor sinners in the congregation of the righteous” (Psalms 1:5) “Therefore the wicked shall not stand in judgment”, refers to the generation of the flood; “nor sinners in the congregation of the righteous”, refers to the men of Sodom. They [the Sages] said to him: “They will not stand in the congregation of the righteous, but they will stand in the congregation of the wicked.” The spies have no portion in the world to come, as it says, “And those men that spread such calumnies about the land, died by the plague before the lord” (Numbers 14:37): “[they] died” in this world, “by the plague” in the world to come. The generation of the wilderness have no share in the world to come and will not stand at the [last] judgment, as it says, “In this wilderness they shall be consumed, and there they shall die” (Numbers 14:3, according to the words of Rabbi Akiba. Rabbi Eliezer says: “Concerning them it is said, ‘Bring in My devotees, who made a covet with Me over sacrifice” (Psalms 50:5). The congregation of Korah is not destined to ascend [from the earth], as it says, “And the earth closed upon them” in this world, “and they perished from among the congregation” (Numbers 16:33) in the world to come, according to the words of Rabbi Akiba. Rabbi Eliezer says: “Concerning them it is said, ‘The Lord kills and makes alive: He brings down to Sheol, and brings up” (I Samuel 2:6). The ten tribes will not return [to the Land of Israel], for it is said, “And He cast them into another land, as is this day” (Deuteronomy 29:2: just as the day goes and does not return, so they too went and will not return: according to the words of Rabbi Akiba. Rabbi Eliezer says: “‘As is this day’ just as the day darkens and then becomes light again, so the ten tribes even as it went dark for them, so will it in the future become light for them.

176. Tosefta, Berachot, 3.1, 6.19 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem Found in books: Allison, 4 Baruch (2018) 58; Gera, Judith (2014) 302

3.1. אין אומרין ד\"א אמת ויציב אבל אומרין ד\"א תפלה אפילו כסדר וידוי יוה\"כ.... 3.1. כשם שנתנה תורה קבע לקרות שמע כך נתנו חכמים קבע לתפלה מפני מה אמרו תפלת השחר עד חצות שכן תמיד של שחר [היה] קרב עד חצות רבי יהודה אומר עד ד' שעות שכן תמיד של שחר קרב והולך עד ד' שעות ומפני מה אמרו תפלת מנחה עד הערב שכן תמיד של בין הערבים [היה] קרב עד הערב ר' יהודה אומר עד פלג המנחה שהרי תמיד של בין הערבים קרב והולך עד פלג המנחה ומפני מה אמרו תפלת הערב אין לה קבע שהרי אברין ופדרין קרבין והולכין כל הלילה ומפני מה אמרו תפלת מוספין כל היום שהרי קרבן מוספין קרב והולך כל היום רבי יהודה אומר עד שבע שעות שהרי קרבן של מוסף קרב והולך עד שבע שעות." 6.19. היה [מהלך להפריש תרומה ומעשרות אומר [ברוך אשר קדשנו] להפריש תרומה ומעשר מאימתי מברך עליהן משעה שמפרישן.

177. Tosefta, Demai, 7.1-7.15 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple, in jerusalem, condemnations of Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 197

7.11. ישראל שקבל שדה מכהן אמר לו ע\"מ שהמעשרות שלי ארבע או חמש שנים מותר לעולם אסור שאין כהן עושה כהן וכן בן לוי שהיה חייב מעות לישראל לא יהא גובה מאחרים ומפריש עליו שאין לוי עושה לוי.

178. Ignatius, To The Trallians, 11.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem, altar of Found in books: Allison, 4 Baruch (2018) 408

179. Ignatius, To The Magnesians, 5.2, 7.2, 8.2, 9.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem •temple (in jerusalem) Found in books: Allison, 4 Baruch (2018) 399, 400; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 195

5.2. for just as there are two coinages, the one of God and the other of the world, and each of them hath its proper stamp impressed upon it, the unbelievers the stamp of this world, but the faithful in love the stamp of God the Father through Jesus Christ, through whom unless of our own free choice we accept to die unto His passion, His life is not in us: -- 7.2. Hasten to come together all of you, as to one temple, even God; as to one altar, even to one Jesus Christ, who came forth from One Father and is with One and departed unto One. 8.2. for the divine prophets lived after Christ Jesus. For this cause also they were persecuted, being inspired by His grace to the end that they which are disobedient might be fully persuaded that there is one God who manifested Himself through Jesus Christ His Son, who is His Word that proceeded from silence, who in all things was well-pleasing unto Him that sent Him. 9.2. if this be so, how shall we be able to live apart from Him? seeing that even the prophets, being His disciples, were expecting Him as their teacher through the Spirit. And for this cause He whom they rightly awaited, when He came, raised them from the dead.

180. Ignatius, To The Ephesians, 9.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple (in jerusalem) Found in books: Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 195

9.1. But I have learned that certain persons passed through you from yonder, bringing evil doctrine; whom ye suffered not to sow seed in you, for ye stopped your ears, so that ye might not receive the seed sown by them; forasmuch as ye are stones of a temple, which were prepared beforehand for a building of God the Father, being hoisted up to the heights through the engine of Jesus Christ, which is the Cross, and using for a rope the Holy Spirit; while your faith is your windlass, and love is the way that leadeth up to God.

181. Tosefta, Eduyot, 3.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem Found in books: Allison, 4 Baruch (2018) 58

182. Polycarp of Smyrna, Letter To The Philippians, 7.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem, altar of •temple in jerusalem, destruction of Found in books: Allison, 4 Baruch (2018) 142

7.2. διὸ ἀπολιπόντες τὴν ματαιότητα τῶν πολλῶν καὶ τὰς ψευδοδιδασκαλίας ἐπὶ τὸν ἐξ ἀρχῆς ἡμῖν παραδοθέντα 1 Pet. 4, 7 λόγον ἐπιστρέψωμεν, νήφοντες πρὸς τὰς εὐχὰς Mt. 6, 18 καὶ προσκαρτεροῦντες νηστείαις, δεήσεσιν αἰτούμενοι τὸν παντεπόπτην θεὸν μὴ εἰσενεγκεῖν ἡμᾶς Mt. 26. 41; Mk. 14, 33 εἰς πειρασμόν, καθὼς εἶπεν ὁ κύριος: Τὸ μὲν πνεῦμα πρόθυμον, ἡ δὲ σὰρξ ἀσθενής.

7.2.

183. Mishnah, Sotah, 7.8, 10.12 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •jerusalem (yerushalmi) targum (targum pseudo-jonathan), jerusalem temple, scripture in •liturgy and scripture, in jerusalem temple Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 337, 338

7.8. פָּרָשַׁת הַמֶּלֶךְ כֵּיצַד. מוֹצָאֵי יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג, בַּשְּׁמִינִי בְּמוֹצָאֵי שְׁבִיעִית, עוֹשִׂין לוֹ בִימָה שֶׁל עֵץ בָּעֲזָרָה, וְהוּא יוֹשֵׁב עָלֶיהָ, שֶׁנֶּאֱמַר (דברים לא) מִקֵּץ שֶׁבַע שָׁנִים בְּמֹעֵד וְגוֹ'. חַזַּן הַכְּנֶסֶת נוֹטֵל סֵפֶר תּוֹרָה וְנוֹתְנָהּ לְרֹאשׁ הַכְּנֶסֶת, וְרֹאשׁ הַכְּנֶסֶת נוֹתְנָהּ לַסְּגָן, וְהַסְּגָן נוֹתְנָהּ לְכֹהֵן גָּדוֹל, וְכֹהֵן גָּדוֹל נוֹתְנָהּ לַמֶּלֶךְ, וְהַמֶּלֶךְ עוֹמֵד וּמְקַבֵּל וְקוֹרֵא יוֹשֵׁב. אַגְרִיפָּס הַמֶּלֶךְ עָמַד וְקִבֵּל וְקָרָא עוֹמֵד, וְשִׁבְּחוּהוּ חֲכָמִים. וּכְשֶׁהִגִּיעַ (שם יז) לְלֹא תוּכַל לָתֵת עָלֶיךָ אִישׁ נָכְרִי, זָלְגוּ עֵינָיו דְּמָעוֹת. אָמְרוּ לוֹ, אַל תִּתְיָרֵא אַגְרִיפָּס, אָחִינוּ אָתָּה, אָחִינוּ אָתָּה, אָחִינוּ אָתָּה. וְקוֹרֵא מִתְּחִלַּת אֵלֶּה הַדְּבָרִים (דברים א׳:א׳) עַד שְׁמַע, וּשְׁמַע (שם ו), וְהָיָה אִם שָׁמֹעַ (שם יא), עַשֵּׂר תְּעַשֵּׂר (שם יד), כִּי תְכַלֶּה לַעְשֵׂר (שם כו), וּפָרָשַׁת הַמֶּלֶךְ (שם יז), וּבְרָכוֹת וּקְלָלוֹת (שם כח), עַד שֶׁגּוֹמֵר כָּל הַפָּרָשָׁה. בְּרָכוֹת שֶׁכֹּהֵן גָּדוֹל מְבָרֵךְ אוֹתָן, הַמֶּלֶךְ מְבָרֵךְ אוֹתָן, אֶלָּא שֶׁנּוֹתֵן שֶׁל רְגָלִים תַּחַת מְחִילַת הֶעָוֹן:

7.8. How was the procedure in connection with the portion read by the king?At the conclusion of the first day of the festival (Sukkot) in the eighth [year], at the end of the seventh year, they erect a wooden platform in the Temple court, and he sits upon it, as it is said, “At the end of seven years, in the set time” etc (Deuteronomy 31:10). The synagogue attendant takes a Torah scroll and hands it to the head of the synagogue, the head of the synagogue hands it to the deputy and he hands it to the high priest, and the high priest hands it to the king and the king stands and receives it, but reads it while sitting. King Agrippa stood and received it and read standing, and the sages praised him. When he reached, “You shall not place a foreigner over you” (ibid 17:15) his eyes ran with tears. They said to him, “Fear not, Agrippas, you are our brother, you are our brother!” [The king] reads from the beginning of “These are the words” (ibid 1:1) until the Shema ((ibid 6:4-9), and the Shema, and “It will come to pass if you hear” (ibid 11:13-21 the second part of the Shema), and “You shall surely tithe” (ibid 14:22-29), and “When you have finished tithing” (ibid 26:12-15) and the portion of the king (ibid 17:14-20) and the blessings and curses (ibid, until he finishes all the section. The blessings that the high priest recites, the king recites, except that he substitutes one for the festivals instead of one for the pardon of sin.

184. New Testament, 2 Peter, 1.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, beauty of •temple in jerusalem, instruments, vessels, furnishings in Found in books: Allison, 4 Baruch (2018) 156

1.17. λαβὼν γὰρ παρὰ θεοῦ πατρὸς τιμὴν καὶ δόξαν φωνῆς ἐνεχθείσης αὐτῷ τοιᾶσδε ὑπὸ τῆς μεγαλοπρεποῦς δόξης Ὁ υἱός μου ὁ ἀγαπητός μου οὗτός ἐστιν, εἰς ὃν ἐγὼ εὐδόκησα,—

1.17. For he received from God the Father honor and glory, when the voice came to him from the Majestic Glory, "This is my beloved Son, in whom I am well pleased."

185. Tosefta, Hagigah, 1.11 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple, in jerusalem Found in books: Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 395

186. Mishnah, Peah, 1.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sacred land, in judea, of the jerusalem temple •temple, in jerusalem, in rabbinic writings Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 167

1.6. לְעוֹלָם הוּא נוֹתֵן מִשּׁוּם פֵּאָה וּפָטוּר מִן הַמַּעַשְׂרוֹת, עַד שֶׁיְּמָרֵחַ. וְנוֹתֵן מִשּׁוּם הֶפְקֵר וּפָטוּר מִן הַמַּעַשְׂרוֹת, עַד שֶׁיְּמָרֵחַ. וּמַאֲכִיל לַבְּהֵמָה וְלַחַיָּה וְלָעוֹפוֹת וּפָטוּר מִן הַמַּעַשְׂרוֹת, עַד שֶׁיְּמָרֵחַ. וְנוֹטֵל מִן הַגֹּרֶן וְזוֹרֵעַ וּפָטוּר מִן הַמַּעַשְׂרוֹת, עַד שֶׁיְּמָרֵחַ, דִּבְרֵי רַבִּי עֲקִיבָא. כֹּהֵן וְלֵוִי שֶׁלָּקְחוּ אֶת הַגֹּרֶן, הַמַּעַשְׂרוֹת שֶׁלָּהֶם, עַד שֶׁיְּמָרֵחַ. הַמַּקְדִּישׁ וּפוֹדֶה, חַיָּב בְּמַעַשְׂרוֹת, עַד שֶׁיְּמָרֵחַ הַגִּזְבָּר:

1.6. He may always give peah and be exempt from giving tithes until he makes a stack. One who gives [to the poor] as ownerless [produce] and be exempt from giving tithes until he makes a stack. He may feed cattle, wild animals and birds and be exempt from giving tithes until he makes a stack. He may take from the threshing floor and use it as seed and be exempt from giving tithes until he makes a stack, the words of Rabbi Akiva. A priest or Levite who purchase [grain of] a threshing floor, the tithes are theirs unless [the owner] has already made a stack. One who dedicated [his crop] and redeems it [afterwards] is obligated to give tithes until the Temple treasurer has made a stack.

187. Mishnah, Negaim, 3.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple, jerusalem, depicted in mishna Found in books: Hayes, The Literature of the Sages: A Re-Visioning (2022) 23

3.1. הַכֹּל מִטַּמְּאִין בַּנְּגָעִים, חוּץ מִן הַנָּכְרִים וְגֵר תּוֹשָׁב. הַכֹּל כְּשֵׁרִים לִרְאוֹת אֶת הַנְּגָעִים, אֶלָּא שֶׁהַטֻּמְאָה וְהַטָּהֳרָה בִידֵי כֹהֵן. אוֹמְרִים לוֹ אֱמֹר טָמֵא, וְהוּא אוֹמֵר טָמֵא. אֱמֹר טָהוֹר, וְהוּא אוֹמֵר טָהוֹר. אֵין רוֹאִים שְׁנֵי נְגָעִים כְּאֶחָד, בֵּין בְּאִישׁ אֶחָד וּבֵין בִּשְׁנֵי אֲנָשִׁים, אֶלָּא רוֹאֶה אֶת הָאֶחָד וּמַסְגִּירוֹ וּמַחְלִיטוֹ וּפוֹטְרוֹ, וְחוֹזֵר לַשֵּׁנִי. אֵין מַסְגִּירִין אֶת הַמֻּסְגָּר וְלֹא מַחְלִיטִין אֶת הַמֻּחְלָט. אֵין מַסְגִּירִין אֶת הַמֻּחְלָט, וְלֹא מַחְלִיטִין אֶת הַמֻּסְגָּר. אֲבָל בַּתְּחִלָּה, בְּסוֹף שָׁבוּעַ, הַמַּסְגִּיר מַסְגִּיר, וְהַמַּחְלִיט מַחְלִיט, מַסְגִּיר וּפוֹטֵר, מַחְלִיט וּפוֹטֵר:

3.1. Everyone can become impure from negaim, except for a non-Jew and a resident alien. All are qualified to inspect negaim, but only a priest may declare them unclean or clean. He is told, \"Say: 'unclean,'\" and he repeats \"unclean,\" or \"Say: 'clean,'\" and he repeats \"clean.\" Two negaim may not be inspected simultaneously whether in one man or in two men; rather he inspects one first and isolates him, certifies him as unclean or pronounces him clean, and then he inspects the second. One who is isolated may not be isolated again nor may one who is certified unclean be certified unclean again. One who is certified unclean may not be isolated nor may one who is isolated be certified unclean. But in the beginning, or at the end of a week, he may isolate on account of the one nega and isolate him on account of another one; he may certify him unclean on account of one sign and also certify him unclean on account of another sign; he may isolated the one sign and declare the other clean, or certify the one unclean and declare the other clean.

188. Mishnah, Nedarim, 1.2-1.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sacred land, in judea, of the jerusalem temple •temple, in jerusalem, economy of Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 176

1.2. הָאוֹמֵר לַחֲבֵרוֹ, קוֹנָם קוֹנָח, קוֹנָס, הֲרֵי אֵלּוּ כִנּוּיִין לְקָרְבָּן. חֵרֶק חֵרֶךְ, חֵרֵף, הֲרֵי אֵלּוּ כִנּוּיִין לְחֵרֶם. נָזִיק נָזִיחַ, פָּזִיחַ, הֲרֵי אֵלּוּ כִנּוּיִין לִנְזִירוּת. שְׁבוּתָה, שְׁקוּקָה, נָדַר בְּמוֹתָא, הֲרֵי אֵלּוּ כִנּוּיִין לִשְׁבוּעָה: 1.3. הָאוֹמֵר לֹא חֻלִּין לֹא אֹכַל לָךְ, לֹא כָשֵׁר, וְלֹא דְכֵי, טָהוֹר, וְטָמֵא, נוֹתָר, וּפִגּוּל, אָסוּר. כְּאִמְּרָא, כַּדִּירִין, כָּעֵצִים, כָּאִשִּׁים, כַּמִּזְבֵּחַ, כַּהֵיכָל, כִּירוּשָׁלָיִם, נָדַר בְּאֶחָד מִכָּל מְשַׁמְּשֵׁי הַמִּזְבֵּחַ, אַף עַל פִּי שֶׁלֹּא הִזְכִּיר קָרְבָּן, הֲרֵי זֶה נָדַר בְּקָרְבָּן. רַבִּי יְהוּדָה אוֹמֵר, הָאוֹמֵר יְרוּשָׁלַיִם, לֹא אָמַר כְּלוּם:

1.2. One who says, “konam” “qonah” or “qonas”: these are the substitutes for korban. “Herek” “herech” or “heref,” these are substitutes for herem. “Nazik” “naziah” “paziah” these are substitutes for nazirite vows. “Shevuthah” “shekukah” or one who vows with the word “mota” these are substitutes for shevuah (an oath). 1.3. If one says “Not-unconsecrated food shall I not eat from you”, “Not fit”, or “Not pure”, “Clean” or “Unclean”, “Remt” or “Piggul he is bound [by his vow]. [If one says, “May it be to me], as the lamb”, “As the Temple pens”, “As the wood [on the altar]”, “As the fire [on the altar]”, “As the altar”, “As the Temple” or “As Jerusalem”; [or] if one vowed by reference to the altar utensils, even though he did not mention “korban”, behold this one was vowed by a korban. Rabbi Judah said: He who says “Jerusalem” has said nothing.

189. Anon., Epistle of Barnabas, 2.5, 3.6, 15.1-15.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple (in jerusalem) •temple in jerusalem, beauty of •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem, altar of Found in books: Allison, 4 Baruch (2018) 153, 155, 156; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 190

2.5. Τί μοι πλῆθος Is. 1, 1-15 τῶν θυσιῶν ὑμῶν; λέγει κύριος. πλήρης εἰμὶ ὁλοκαυτωμάτων, καὶ στέαρ ἀρνῶν καὶ αἷμα ταύρων καὶ τράγων οὐ βούλομαι, οὐδ̓ ἂν ἔρχησθε ὀφθῆναί μοι, τίς γὰρ ἐξεζήτησεν ταῦτα ἐκ τῶν χειρῶν ὑμῶν; πατεῖν μου τὴν αὐλὴν οὐ προσθήσεσθε. ἐὰν φέρητε σεμίδαλιν, μάταιον: θυμίαμα βδέλυγμά μοί ἐστιν: τὰς νεομηνίας ὑμῶν καὶ τὰ σάββατα οὐκ ἀνέχομαι. 3.6. εἰς τοῦτο οὖν, ἀδελφοί, ὁ μακρόθυμος προβλέψας, ὡς ἐν ἀκεραιοσύνῃ πιστεύσει ὁ λαός, ὃν ἡτοίμασεν ἐν τῷ ἠγαπημένῳ αὐτοῦ, προεφανέρωσεν ἡμῖν περὶ πάντων, ἵνα μὴ προσρησσώμεθα ὡς ἐπήλυτοι e)ph/lutoi S, prosh/lutoi C, proselytae L; the use of the sords in Philo suggests that they both mean proselytes, so that the ovidence of L is ambiguous. τῷ ἐκείνων νόμῳ. 15.1. Ἔτι οὖν καὶ περὶ τοῦ σαββάτου γέγραπται ἐν τοῖς δέκα λόγοις, ἐν οἷς ἐλάλησεν ἐν τῷ ὄρει Exod 20, 8; Deunt. 5, 12, cf. Ps. 23, 4 Σινᾶ πρὸς Μωϋσῆν κατὰ πρόσωπον: Καὶ ἁγιάσατε τὸ σάββατον κυρίου χερσὶν καθαραῖς καὶ καρδίᾳ καθαρᾷ. 15.4. προσέχετε, τέκνα, τί λέγει τὸ συνετέλεσεν ἐν ἓξ ἡμέραις. τοῦτο λέγει, ὅτι ἐν ἑξακισχιλίοις ἔτεσιν συντελέσει κύριος τὰ σύμπαντα: ἡ γὰρ ἡμέρα παῤ αὐτῷ σημαίνει Ps. 90, 40; II Pet. 3, 8 χίλια ἔτη. αὐτὸς δέ μοι μαρτυρεῖ λέγων: Ἰδού, ἡμέρα κυρίου ἔσται ὡς χίλια ἔτη. οὐκοῦν, τέκνα, ἐν ἓξ ἡμέραις, ἐν τοῖς ἑξακισχιλίοις ἔτεσιν συντελεσθήσεται Gen 2, 2 τὰ σύμπαντα. 15.5. Καὶ κατέπαυσεν τῇ ἡμέρᾳ τῇ ἑβδόμῃ. τοῦτο λέγει: ὅταν ἐλθὼν ὁ υἱὸς αὐτοῦ καταργήσει τὸν καιρὸν τοῦ ἀνόμου καὶ κρινεῖ τοὺς ἀσεβεῖς καὶ ἀλλάξει τὸν ἥλιον καὶ τὴν σελήνην καὶ τοὺς ἀστέρας, τότε καλῶς EI. 30, 8 καταπαύσεται ἐν τῇ ἡμέρᾳ τῇ ἑβδόμῃ. 15.6. πέρας γέ τοι λέγει: Ἁγιάσεις αὐτὴν χερσὶν καθαραῖς καὶ καρδίᾳ καθαρᾷ. εἰ οὖν ἣν ὁ θεὸς ἡμέραν ἡγίασεν νῦν τις δύναται ἁγιάσαι καθαρὸς ὢν τῇ καρδίᾳ, ἐν πᾶσιν πεπλανήμεθα. 15.7. ἴδε ὅτι ἄρα τότε καλῶς καταπαυόμενοι ἁγιάσομεν αὐτήν, ὅτε δυνησόμεθα αὐτοὶ δικαιωθέντες καὶ ἀπολαβόντες τὴν ἐπαγγελίαν, μηκέτι οὔσης τῆς ἀνομίας, καινῶν δὲ γεγονότων πάντων ὑπὸ κυρίου: τότε δυνησόμεθα αὐτὴν ἁγιάσαι, αὐτοὶ ἁγιασθέντες πρῶτον. Is 1, 13 15.8. πέρας γέ τοι λέγει αὐτοῖς: Τὰς νεομηνίας ὑμῶν καὶ τὰ σάββατα οὐκ ἀνέχομαι. ὁρᾶτε, πῶς λέγει; οὐ τὰ νῦν σάββατα ἐμοὶ δεκτά, ἀλλὰ ὃ πεποίηκα, ἐν ᾧ καταπαύσας τὰ πάντα ἀρχὴν ἡμέρας ὀγδόης ποιήσω, ὅ ἐστιν ἄλλου κόσμου ἀρχήν.

2.5. What to Me is the multitude of your sacrifices, saith the Lord I am full of whole burnt-offerings, and the fat of lambs and the blood of bulls and of goats desire not, not though ye should come to be seen of Me. or who required these things at your hands? Ye shall continue no more to tread My court. If ye bring fine flour, it is in vain; incense is an abomination to Me; your new moons and your Sabbaths I cannot away with. 2.5. 3.6. To this end therefore, my brethren, He that is long-suffering, foreseeing that the people whom He had prepared in His well-beloved would believe in simplicity, manifested to us beforehand concerning all things, that we might not as novices shipwreck ourselves upon their law. 3.6. 15.1. Moreover concerning the Sabbath likewise it is written in the Ten Words, in which He spake to Moses face to face on Mount Sinai; And ye shall hallow the Sabbath of the Lord with pure hands and with a pure heart. 15.1. 15.4. Give heed, children, what this meaneth; He ended in six days. He meaneth this, that in six thousand years the Lord shall bring all things to an end; for the day with Him signifyeth a thousand years; and this He himself beareth me witness, saying; Behold, the day of the Lord shall be as a thousand years. Therefore, children, in six days, that is in six thousand years, everything shall come to an end. 15.4. 15.5. And He rested on the seventh day. this He meaneth; when His Son shall come, and shall abolish the time of the Lawless One, and shall judge the ungodly, and shall change the sun and the moon and the stars, then shall he truly rest on the seventh day. 15.5. 15.6. Yea and furthermore He saith; Thou shalt hallow it with pure hands and with a pure heart. If therefore a man is able now to hallow the day which God hallowed, though he be pure in heart, we have gone utterly astray. 15.6. 15.7. But if after all then and not till then shall we truly rest and hallow it, when we shall ourselves be able to do so after being justified and receiving the promise, when iniquity is no more and all things have been made new by the Lord, we shall be able to hallow it then, because we ourselves shall have been hallowed first. 15.7. 15.8. Finally He saith to them; Your new moons and your Sabbaths I cannot away with. Ye see what is His meaning ; it is not your present Sabbaths that are acceptable [unto Me], but the Sabbath which I have made, in the which, when I have set all things at rest, I will make the beginning of the eighth day which is the beginning of another world. 15.8.

190. Mishnah, Miqvaot, 8.1, 8.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple (in jerusalem) Found in books: Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 407

8.1. אֶרֶץ יִשְׂרָאֵל טְהוֹרָה, וּמִקְוְאוֹתֶיהָ טְהוֹרִים. מִקְוְאוֹת הָעַמִּים שֶׁבְּחוּצָה לָאָרֶץ, כְּשֵׁרִים לְבַעֲלֵי קְרָיִין, אֲפִלּוּ נִתְמַלְּאוּ בְקִילוֹן. שֶׁבְּאֶרֶץ יִשְׂרָאֵל, שֶׁחוּץ לַמַּפְתֵּחַ, כְּשֵׁרִים אַף לְנִדּוֹת. מִלִּפְנִים מִן הַמַּפְתֵּחַ, כְּשֵׁרִים לְבַעֲלֵי קְרָיִין, וּפְסוּלִים לְכָל הַטְּמֵאִים. רַבִּי אֱלִיעֶזֶר אוֹמֵר, הַקְּרוֹבִים לָעִיר וְלַדֶּרֶךְ, טְמֵאִים, מִפְּנֵי הַכְּבִיסָה. וְהָרְחוֹקִים, טְהוֹרִים: 8.5. נִדָּה שֶׁנָּתְנָה מָעוֹת בְּפִיהָ וְיָרְדָה וְטָבְלָה, טְהוֹרָה מִטֻּמְאָתָהּ, אֲבָל טְמֵאָה הִיא עַל גַּב רֻקָּהּ. נָתְנָה שְׂעָרָהּ בְּפִיהָ, קָפְצָה יָדָהּ, קָרְצָה שִׂפְתוֹתֶיהָ, כְּאִלּוּ לֹא טָבְלָה. הָאוֹחֵז בְּאָדָם וּבְכֵלִים וּמַטְבִּילָן, טְמֵאִין. וְאִם הֵדִיחַ אֶת יָדוֹ בַּמַּיִם, טְהוֹרִים. רַבִּי שִׁמְעוֹן אוֹמֵר, יְרַפֶּה, כְּדֵי שֶׁיָּבֹאוּ בָהֶם מָיִם. בֵּית הַסְּתָרִים, בֵּית הַקְּמָטִים, אֵינָן צְרִיכִין שֶׁיָּבֹאוּ בָהֶן מָיִם:

8.1. The land of Israel is clean and its mikvaot are clean. The mikvaot of the nations outside the land are valid for those who had a seminal emission even though they have been filled by a pump-beam; Those in the land of Israel: when outside the entrance [to the city] are valid even for menstruants, and those within the entrance [to the city] are valid for those who had a seminal emission but invalid for all [others] who are unclean. Rabbi Eliezer says: those which are near to a city or to a road are unclean because of laundering; but those at a distance are clean. 8.5. If a menstruant placed coins in her mouth and went down and immersed herself, she becomes clean from her [former] uncleanness, but she becomes unclean on account of her spittle. If she put her hair in her mouth or closed her hand or pressed her lips tightly, it is as though she had not immersed herself. If a person held on to another man or to vessels and immersed them, they remain unclean; but if he had washed his hand before in the water, they become clean. Rabbi Shimon says: he should hold them loosely that water may enter into them. The hidden or wrinkled parts of the body do not need that water should enter into them.

191. New Testament, 1 John, 2.8, 2.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple in jerusalem Found in books: Allison, 4 Baruch (2018) 237, 409

2.8. πάλιν ἐντολὴν καινὴν γράφω ὑμῖν, ὅ ἐστιν ἀληθὲς ἐν αὐτῷ καὶ ἐν ὑμῖν, ὅτι ἡ σκοτία παράγεται καὶ τὸ φῶς τὸ ἀληθινὸν ἤδη φαίνει. 2.11. ὁ δὲ μισῶν τὸν ἀδελφὸν αὐτοῦ ἐν τῇ σκοτίᾳ ἐστὶν καὶ ἐν τῇ σκοτίᾳ περιπατεῖ, καὶ οὐκ οἶδεν ποῦ ὑπάγει, ὅτι ἡ σκοτία ἐτύφλωσεν τοὺς ὀφθαλμοὺς αὐτοῦ.

2.8. Again, I write a new commandment to you, which is true in him and in you; because the darkness is passing away, and the true light already shines. 2.11. But he who hates his brother is in the darkness, and walks in the darkness, and doesn't know where he is going, because the darkness has blinded his eyes.

192. New Testament, 1 Peter, 2.5, 3.1, 3.3, 4.8, 4.10, 5.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple in jerusalem •temple (in jerusalem) •temple in jerusalem, altar of •temple in jerusalem, beauty of •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem, destruction of •temple in jerusalem, keys of Found in books: Allison, 4 Baruch (2018) 30, 96, 124, 155, 327, 402; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 195

2.5. καὶ αὐτοὶ ὡς λίθοι ζῶντες οἰκοδομεῖσθε οἶκος πνευματικὸς εἰς ἱεράτευμα ἅγιον, ἀνενέγκαι πνευματικὰς θυσίας εὐπροσδέκτους θεῷ διὰ Ἰησοῦ Χριστοῦ· 3.1. Ὁμοίως γυναῖκες ὑποτασσόμεναι τοῖς ἰδίοις ἀνδράσιν, ἵνα εἴ τινες ἀπειθοῦσιν τῷ λόγῳ διὰ τῆς τῶν γυναικῶν ἀναστροφῆς ἄνευ λόγου κερδηθήσονται 3.3. ὧν ἔστω οὐχ ὁ ἔξωθεν ἐμπλοκῆς τριχῶν καὶ περιθέσεως χρυσίων ἢ ἐνδύσεως ἱματίων κόσμος, 4.8. πρὸ πάντων τὴν εἰς ἑαυτοὺς ἀγάπην ἐκτενῆ ἔχοντες, ὅτιἀγάπη καλύπτειπλῆθος ἁμαρτιῶν· 5.13. Ἀσπάζεται ὑμᾶς ἡ ἐν Βαβυλῶνι συνεκλεκτὴ καὶ Μάρκος ὁ υἱός μου.

2.5. You also, as living stones, are built up as a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ. 3.1. In like manner, wives, be in subjection to your own husbands; so that, even if any don't obey the Word, they may be won by the behavior of their wives without a word; 3.3. Let your beauty be not just the outward adorning of braiding the hair, and of wearing jewels of gold, or of putting on fine clothing; 4.8. And above all things be earnest in your love among yourselves, for love covers a multitude of sins. 5.13. She who is in Babylon, elect together with you, greets you; and so does Mark, my son.

193. New Testament, 1 Corinthians, 1.2, 1.4-1.9, 1.11, 3.13, 3.16, 4.1-4.2, 4.19, 7.12-7.13, 9.13, 10.10, 11.2-11.16, 14.33-14.36, 15.3-15.11, 15.52, 16.1-16.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple in jerusalem •temple in jerusalem, destruction of •temple in jerusalem, instruments, vessels, furnishings in •temple (in jerusalem) •temple in jerusalem, keys of •temple in jerusalem, altar of •temple in jerusalem, holy of holies in •temple, in jerusalem •sacred land, in judea, of the jerusalem temple •temple, in jerusalem, economy of Found in books: Allison, 4 Baruch (2018) 30, 106, 125, 126, 137, 144, 146, 251, 327; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 174; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 19; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 31, 195

1.2. τῇ ἐκκλησίᾳ τοῦ θεοῦ τῇ οὔσῃ ἐν Κορίνθῳ, ἡγιασμένοις ἐν Χριστῷ Ἰησοῦ, κλητοῖς ἁγίοις, σὺν πᾶσιν τοῖς ἐπικαλουμένοις τὸ ὄνομα τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἐν παντὶ τόπῳ αὐτῶν καὶ ἡμῶν· 1.4. Εὐχαριστῶ τῷ θεῷ πάντοτε περὶ ὑμῶν ἐπὶ τῇ χάριτι τοῦ θεοῦ τῇ δοθείσῃ ὑμῖν ἐν Χριστῷ Ἰησοῦ, 1.5. ὅτι ἐν παντὶ ἐπλουτίσθητε ἐν αὐτῷ, ἐν παντὶ λόγῳ καὶ πάσῃ γνώσει, 1.6. καθὼς τὸ μαρτύριον τοῦ χριστοῦ ἐβεβαιώθη ἐν ὑμῖν, 1.7. ὥστε ὑμᾶς μὴ ὑστερεῖσθαι ἐν μηδενὶ χαρίσματι, ἀπεκδεχομένους τὴν ἀποκάλυψιν τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ· ὃς καὶ βεβαιώσει ὑμᾶς ἕως τέλους 1.8. ἀνεγκλήτους ἐν τῇ ἡμέρᾳ τοῦ κυρίου ἡμῶν Ἰησοῦ [Χριστοῦ]. 1.9. πιστὸς ὁ θεὸς διʼ οὗ ἐκλήθητε εἰς κοινωνίαν τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν. 1.11. ἐδηλώθη γάρ μοι περὶ ὑμῶν, ἀδελφοί μου, ὑπὸ τῶν Χλόης ὅτι ἔριδες ἐν ὑμῖν εἰσίν. 3.13. ἑκάστου τὸ ἔργον φανερὸν γενήσεται, ἡ γὰρ ἡμέρα δηλώσει· ὅτι ἐν πυρὶ ἀποκαλύπτεται, καὶ ἑκάστου τὸ ἔργον ὁποῖόν ἐστιν τὸ πῦρ αὐτὸ δοκιμάσει. 3.16. Οὐκ οἴδατε ὅτι ναὸς θεοῦ ἐστὲ καὶ τὸ πνεῦμα τοῦ θεοῦ ἐν ὑμῖν οἰκεῖ; 4.1. Οὕτως ἡμᾶς λογιζέσθω ἄνθρωπος ὡς ὑπηρέτας Χριστοῦ καὶ οἰκονόμους μυστηρίων θεοῦ. 4.2. ὧδε λοιπὸν ζητεῖται ἐν τοῖς οἰκονόμοις ἵνα πιστός τις εὑρεθῇ. 4.19. ἐλεύσομαι δὲ ταχέως πρὸς ὑμᾶς, ἐὰν ὁ κύριος θελήσῃ, καὶ γνώσομαι οὐ τὸν λόγον τῶν πεφυσιωμένων ἀλλὰ τὴν δύναμιν, 7.12. Τοῖς δὲ λοιποῖς λέγω ἐγώ, οὐχ ὁ κύριος· εἴ τις ἀδελφὸς γυναῖκα ἔχει ἄπιστον, καὶ αὕτη συνευδοκεῖ οἰκεῖν μετʼ αὐτοῦ, μὴ ἀφιέτω αὐτήν· 7.13. καὶ γυνὴ ἥτις ἔχει ἄνδρα ἄπιστον, καὶ οὗτος συνευδοκεῖ οἰκεῖν μετʼ αὐτῆς, μὴ ἀφιέτω τὸν ἄνδρα. 9.13. οὐκ οἴδατε ὅτι οἱ τὰ ἱερὰ ἐργαζόμενοι τὰ ἐκ τοῦ ἱεροῦ ἐσθίουσιν, οἱ τῷ θυσιαστηρίῳ παρεδρεύοντες τῷ θυσιαστηρίῳ συνμερίζονται; 10.10. μηδὲ γογγύζετε, καθάπερ τινὲς αὐτῶν ἐγόγγυσαν, καὶ ἀπώλοντο ὑπὸ τοῦ ὀλοθρευτοῦ. 11.2. Ἐπαινῶ δὲ ὑμᾶς ὅτι πάντα μου μέμνησθε καὶ καθὼς παρέδωκα ὑμῖν τὰς παραδόσεις κατέχετε. 11.3. Θέλω δὲ ὑμᾶς εἰδέναι ὅτι παντὸς ἀνδρὸς ἡ κεφαλὴ ὁ χριστός ἐστιν, κεφαλὴ δὲ γυναικὸς ὁ ἀνήρ, κεφαλὴ δὲ τοῦ χριστοῦ ὁ θεός. 11.4. πᾶς ἀνὴρ προσευχόμενος ἢ προφητεύων κατὰ κεφαλῆς ἔχων καταισχύνει τὴν κεφαλὴν αὐτοῦ· 11.5. πᾶσα δὲ γυνὴ προσευχομένη ἢ προφητεύουσα ἀκατακαλύπτῳ τῇ κεφαλῇ καταισχύνει τὴν κεφαλὴν αὐτῆς, ἓν γάρ ἐστιν καὶ τὸ αὐτὸ τῇ ἐξυρημένῃ. 11.6. εἰ γὰρ οὐ κατακαλύπτεται γυνή, καὶ κειράσθω· εἰ δὲ αἰσχρὸν γυναικὶ τὸ κείρασθαι ἢ ξυρᾶσθαι, κατακαλυπτέσθω. 11.7. ἀνὴρ μὲν γὰρ οὐκ ὀφείλει κατακαλύπτεσθαι τὴν κεφαλήν,εἰκὼνκαὶ δόξαθεοῦὑπάρχων· ἡ γυνὴ δὲ δόξα ἀνδρός ἐστιν. 11.8. οὐ γάρ ἐστιν ἀνὴρ ἐκ γυναικός, ἀλλὰγυνὴ ἐξ ἀνδρός· 11.9. καὶ γὰρ οὐκ ἐκτίσθη ἀνὴρ διὰ τὴν γυναῖκα, ἀλλὰ γυνὴ διὰ τὸν ἄνδρα. 11.10. διὰ τοῦτο ὀφείλει ἡ γυνὴ ἐξουσίαν ἔχειν ἐπὶ τῆς κεφαλῆς διὰ τοὺς ἀγγέλους. 11.11. πλὴν οὔτε γυνὴ χωρὶς ἀνδρὸς οὔτε ἀνὴρ χωρὶς γυναικὸς ἐν κυρίῳ· 11.12. ωσπερ γὰρ ἡ γυνὴ ἐκ τοῦ ἀνδρός, οὕτως καὶ ὁ ἀνὴρ διὰ τῆς γυναικός· τὰ δὲ πάντα ἐκ τοῦ θεοῦ. 11.13. ἐν ὑμῖν αὐτοῖς κρίνατε· πρέπον ἐστὶν γυναῖκα ἀκατακάλυπτον τῷ θεῷ προσεύχεσθαι; 11.14. οὐδὲ ἡ φύσις αὐτὴ διδάσκει ὑμᾶς ὅτι ἀνὴρ μὲν ἐὰν κομᾷ, ἀτιμία αὐτῷ ἐστίν, 11.15. γυνὴ δὲ ἐὰν κομᾷ, δόξα αὐτῇ ἐστίν; ὅτι ἡ κόμη ἀντὶ περιβολαίου δέδοται αὐτῇ. 11.16. Εἰ δέ τις δοκεῖ φιλόνεικος εἶναι, ἡμεῖς τοιαύτην συνήθειαν οὐκ ἔχομεν, οὐδὲ αἱ ἐκκλησίαι τοῦ θεοῦ. 14.33. οὐ γάρ ἐστιν ἀκαταστασίας ὁ θεὸς ἀλλὰ εἰρήνης?̓ ὡς ἐν πάσαις ταῖς ἐκκλησίαις τῶν ἁγίων. 14.34. Αἱ γυναῖκες ἐν ταῖς ἐκκλησίαις σιγάτωσαν, οὐ γὰρ ἐπιτρέπεται αὐταῖς λαλεῖν· ἀλλὰ ὑποτασσέσθωσαν, καθὼς καὶ ὁ νόμος λέγει. 14.35. εἰ δέ τι μανθάνειν θέλουσιν, ἐν οἴκῳ τοὺς ἰδίους ἄνδρας ἐπερωτάτωσαν, αἰσχρὸν γάρ ἐστιν γυναικὶ λαλεῖν ἐν ἐκκλησίᾳ. 14.36. Ἢ ἀφʼ ὑμῶν ὁ λόγος τοῦ θεοῦ ἐξῆλθεν, 15.3. παρέδωκα γὰρ ὑμῖν ἐν πρώτοις, ὃ καὶ παρέλαβον, ὅτι Χριστὸς ἀπέθανεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν κατὰ τὰς γραφάς, 15.4. καὶ ὅτι ἐτάφη, καὶ ὅτι ἐγήγερται τῇ ἡμέρᾳ τῇ τρίτῃ κατὰ τὰς γραφάς, 15.5. καὶ ὅτι ὤφθη Κηφᾷ, εἶτα τοῖς δώδεκα· 15.6. ἔπειτα ὤφθη ἐπάνω πεντακοσίοις ἀδελφοῖς ἐφάπαξ, ἐξ ὧν οἱ πλείονες μένουσιν ἕως ἄρτι, τινὲς δὲ ἐκοιμήθησαν· 15.7. ἔπειτα ὤφθη Ἰακώβῳ, εἶτα τοῖς ἀποστόλοις πᾶσιν· 15.8. ἔσχατον δὲ πάντων ὡσπερεὶ τῷ ἐκτρώματι ὤφθη κἀμοί. 15.9. Ἐγὼ γάρ εἰμι ὁ ἐλάχιστος τῶν ἀποστόλων, ὃς οὐκ εἰμὶ ἱκανὸς καλεῖσθαι ἀπόστολος, διότι ἐδίωξα τὴν ἐκκλησίαν τοῦ θεοῦ· 15.10. χάριτι δὲ θεοῦ εἰμὶ ὅ εἰμι, καὶ ἡ χάρις αὐτοῦ ἡ εἰς ἐμὲ οὐ κενὴ ἐγενήθη, ἀλλὰ περισσότερον αὐτῶν πάντων ἐκοπίασα, οὐκ ἐγὼ δὲ ἀλλὰ ἡ χάρις τοῦ θεοῦ σὺν ἐμοί. 15.11. εἴτε οὖν ἐγὼ εἴτε ἐκεῖνοι, οὕτως κηρύσσομεν καὶ οὕτως ἐπιστεύσατε. 15.52. ἐν ἀτόμῳ, ἐν ῥιπῇ ὀφθαλμοῦ, ἐν τῇ ἐσχάτῃ σάλπιγγι· σαλπίσει γάρ, καὶ οἱ νεκροὶ ἐγερθήσονται ἄφθαρτοι, καὶ ἡμεῖς ἀλλαγησόμεθα. 16.1. Περὶ δὲ τῆς λογίας τῆς εἰς τοὺς ἁγίους, ὥσπερ διέταξα ταῖς ἐκκλησίαις τῆς Γαλατίας, οὕτως καὶ ὑμεῖς ποιήσατε. 16.2. κατὰ μίαν σαββάτου ἕκαστος ὑμῶν παρʼ ἑαυτῷ τιθέτω θησαυρίζων ὅτι ἐὰν εὐοδῶται, ἵνα μὴ ὅταν ἔλθω τότε λογίαι γίνωνται. 16.3. ὅταν δὲ παραγένωμαι, οὓς ἐὰν δοκιμάσητε διʼ ἐπιστολῶν, τούτους πέμψω ἀπενεγκεῖν τὴν χάριν ὑμῶν εἰς Ἰερουσαλήμ· 16.4. ἐὰν δὲ ἄξιον ᾖ τοῦ κἀμὲ πορεύεσθαι, σὺν ἐμοὶ πορεύσονται.

1.2. to the assembly of God whichis at Corinth; those who are sanctified in Christ Jesus, called to besaints, with all who call on the name of our Lord Jesus Christ in everyplace, both theirs and ours: 1.4. I always thank my God concerning you, for the grace of Godwhich was given you in Christ Jesus; 1.5. that in everything you wereenriched in him, in all speech and all knowledge; 1.6. even as thetestimony of Christ was confirmed in you: 1.7. o that you come behindin no gift; waiting for the revelation of our Lord Jesus Christ; 1.8. who will also confirm you until the end, blameless in the day of ourLord Jesus Christ. 1.9. God is faithful, through whom you were calledinto the fellowship of his Son, Jesus Christ, our Lord. 1.11. For it has been reported to me concerning you, mybrothers, by those who are from Chloe's household, that there arecontentions among you. 3.13. each man's work will be revealed. For the Day will declare it,because it is revealed in fire; and the fire itself will test what sortof work each man's work is. 3.16. Don't you know that you are a temple of God, and that God'sSpirit lives in you? 4.1. So let a man think of us as Christ's servants, and stewards ofGod's mysteries. 4.2. Here, moreover, it is required of stewards, thatthey be found faithful. 4.19. But I will cometo you shortly, if the Lord is willing. And I will know, not the wordof those who are puffed up, but the power. 7.12. But to the rest I -- not the Lord -- say, if any brother hasan unbelieving wife, and she is content to live with him, let him notleave her. 7.13. The woman who has an unbelieving husband, and he iscontent to live with her, let her not leave her husband. 9.13. Don't you know that those who serve around sacred thingseat from the things of the temple, and those who wait on the altar havetheir portion with the altar? 10.10. Neither grumble, as some of them alsogrumbled, and perished by the destroyer. 11.2. Now Ipraise you, brothers, that you remember me in all things, and hold firmthe traditions, even as I delivered them to you. 11.3. But I wouldhave you know that the head of every man is Christ, and the head of thewoman is the man, and the head of Christ is God. 11.4. Every manpraying or prophesying, having his head covered, dishonors his head. 11.5. But every woman praying or prophesying with her head unveileddishonors her head. For it is one and the same thing as if she wereshaved. 11.6. For if a woman is not covered, let her also be shorn.But if it is shameful for a woman to be shorn or shaved, let her becovered. 11.7. For a man indeed ought not to have his head covered,because he is the image and glory of God, but the woman is the glory ofthe man. 11.8. For man is not from woman, but woman from man; 11.9. for neither was man created for the woman, but woman for the man. 11.10. For this cause the woman ought to have authority on her head,because of the angels. 11.11. Nevertheless, neither is the woman independent of the man,nor the man independent of the woman, in the Lord. 11.12. For as womancame from man, so a man also comes through a woman; but all things arefrom God. 11.13. Judge for yourselves. Is it appropriate that a womanpray to God unveiled? 11.14. Doesn't even nature itself teach you thatif a man has long hair, it is a dishonor to him? 11.15. But if a womanhas long hair, it is a glory to her, for her hair is given to her for acovering. 11.16. But if any man seems to be contentious, we have nosuch custom, neither do God's assemblies. 14.33. for God is not a God of confusion, but of peace.As in all the assemblies of the saints, 14.34. let your wives keepsilent in the assemblies, for it has not been permitted for them tospeak; but let them be in subjection, as the law also says. 14.35. Ifthey desire to learn anything, let them ask their own husbands at home,for it is shameful for a woman to chatter in the assembly. 14.36. What? Was it from you that the word of God went out? Or did it come toyou alone? 15.3. For I delivered to youfirst of all that which I also received: that Christ died for our sinsaccording to the Scriptures, 15.4. that he was buried, that he wasraised on the third day according to the Scriptures, 15.5. and that heappeared to Cephas, then to the twelve. 15.6. Then he appeared to overfive hundred brothers at once, most of whom remain until now, but somehave also fallen asleep. 15.7. Then he appeared to James, then to allthe apostles, 15.8. and last of all, as to the child born at the wrongtime, he appeared to me also. 15.9. For I am the least of theapostles, who is not worthy to be called an apostle, because Ipersecuted the assembly of God. 15.10. But by the grace of God I amwhat I am. His grace which was bestowed on me was not futile, but Iworked more than all of them; yet not I, but the grace of God which waswith me. 15.11. Whether then it is I or they, so we preach, and so youbelieved. 15.52. in a moment, in the twinkling of an eye,at the last trumpet. For the trumpet will sound, and the dead will beraised incorruptible, and we will be changed. 16.1. Now concerning the collection for the saints, as I commandedthe assemblies of Galatia, you do likewise. 16.2. On the first day ofthe week, let each one of you save, as he may prosper, that nocollections be made when I come. 16.3. When I arrive, I will sendwhoever you approve with letters to carry your gracious gift toJerusalem. 16.4. If it is appropriate for me to go also, they will gowith me.

194. New Testament, 1 Thessalonians, 1.8, 4.14, 4.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple in jerusalem •temple in jerusalem, altar of •temple in jerusalem, instruments, vessels, furnishings in Found in books: Allison, 4 Baruch (2018) 144, 251, 430

1.8. ἀφʼ ὑμῶν γὰρ ἐξήχηται ὁ λόγος τοῦ κυρίου οὐ μόνον ἐν τῇ Μακεδονίᾳ καὶ Ἀχαίᾳ, ἀλλʼ ἐν παντὶ τόπῳ ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεὸν ἐξελήλυθεν, ὥστε μὴ χρείαν ἔχειν ἡμᾶς λαλεῖν τι· 4.14. εἰ γὰρ πιστεύομεν ὅτι Ἰησοῦς ἀπέθανεν καὶ ἀνέστη, οὕτως καὶ ὁ θεὸς τοὺς κοιμηθέντας διὰ τοῦ Ἰησοῦ ἄξει σὺν αὐτῷ. 4.16. ὅτι αὐτὸς ὁ κύριος ἐν κελεύσματι, ἐν φωνῇ ἀρχαγγέλου καὶ ἐν σάλπιγγι θεοῦ, καταβήσεται ἀπʼ οὐρανοῦ, καὶ οἱ νεκροὶ ἐν Χριστῷ ἀναστήσονται πρῶτον,

1.8. For from you has sounded forth the word of the Lord, not only in Macedonia and Achaia, but also in every place your faith toward God has gone forth; so that we need not to say anything. 4.14. For if we believe that Jesus died and rose again, even so those who have fallen asleep in Jesus will God bring with him. 4.16. For the Lord himself will descend from heaven with a shout, with the voice of the archangel, and with God's trumpet. The dead in Christ will rise first,

195. New Testament, 1 Timothy, 1.19, 2.8-2.9, 2.11-2.15, 3.9, 4.1, 4.7, 6.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 251, 327; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 213; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 31; Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 90, 91

1.19. ἔχων πίστιν καὶ ἀγαθὴν συνείδησιν, ἥν τινες ἀπωσάμενοι περὶ τὴν πίστιν ἐναυάγησαν· 2.8. Βούλομαι οὖν προσεύχεσθαι τοὺς ἄνδρας ἐν παντὶ τόπῳ, ἐπαίροντας ὁσίους χεῖρας χωρὶς ὀργῆς καὶ διαλογισμῶν. 2.9. Ὡσαύτως γυναῖκας ἐν καταστολῇ κοσμίῳ μετὰ αἰδοῦς καὶ σωφροσύνης κοσμεῖν ἑαυτάς, μὴ ἐν πλέγμασιν καὶ χρυσίῳ ἢ μαργαρίταις ἢ ἱματισμῷ πολυτελεῖ, 2.11. Γυνὴ ἐν ἡσυχίᾳ μανθανέτω ἐν πάσῃ ὑποταγῇ· 2.12. διδάσκειν δὲ γυναικὶ οὐκ ἐπιτρέπω, οὐδὲ αὐθεντεῖν ἀνδρός, ἀλλʼ εἶναι ἐν ἡσυχίᾳ. 2.13. Ἀδὰμ γὰρ πρῶτος ἐπλάσθη, εἶτα Εὕα· 2.14. καὶ Ἀδὰμ οὐκ ἠπατήθη, ἡ δὲ γυνὴ ἐξαπατηθεῖσα ἐν παραβάσει γέγονεν. 2.15. σωθήσεται δὲ διὰ τῆς τεκνογονίας, ἐὰν μείνωσιν ἐνπίστει καὶ ἀγάπῃ καὶ ἁγιασμῷ μετὰ σωφροσύνης. 3.9. ἔχοντας τὸ μυστήριον τῆς πίστεως ἐν καθαρᾷ συνειδήσει. 4.1. Τὸ δὲ πνεῦμα ῥητῶς λέγει ὅτι ἐν ὑστέροις καιροῖς ἀποστήσονταί τινες τῆς πίστεως, προσέχοντες πνεύμασι πλάνοις καὶ διδασκαλίαις δαιμονίων 4.7. τοὺς δὲ βεβήλους καὶ γραώδεις μύθους παραιτοῦ. γύμναζε δὲ σεαυτὸν πρὸς εὐσέβειαν· 6.10. ῥίζα γὰρ πάντων τῶν κακῶν ἐστὶν ἡ φιλαργυρία, ἧς τινὲς ὀρεγόμενοι ἀπεπλανήθησαν ἀπὸ τῆς πίστεως καὶ ἑαυτοὺς περιέπειραν ὀδύναις πολλαῖς.

1.19. holding faith and a good conscience; which some having thrust away made a shipwreck concerning the faith; 2.8. I desire therefore that the men in every place pray, lifting up holy hands without wrath and doubting. 2.9. In the same way, that women also adorn themselves in decent clothing, with modesty and propriety; not just with braided hair, gold, pearls, or expensive clothing; 2.11. Let a woman learn in quietness with all subjection. 2.12. But I don't permit a woman to teach, nor to exercise authority over a man, but to be in quietness. 2.13. For Adam was first formed, then Eve. 2.14. Adam wasn't deceived, but the woman, being deceived, has fallen into disobedience; 2.15. but she will be saved through her child-bearing, if they continue in faith, love, and sanctification with sobriety. 3.9. holding the mystery of the faith in a pure conscience. 4.1. But the Spirit says expressly that in later times some will fall away from the faith, paying attention to seducing spirits and doctrines of demons, 4.7. But refuse profane and old wives' fables. Exercise yourself toward godliness. 6.10. For the love of money is a root of all kinds of evil. Some have been led astray from the faith in their greed, and have pierced themselves through with many sorrows.

196. Mishnah, Toharot, 4.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple in jerusalem Found in books: Goodman, Judaism in the Roman World: Collected Essays (2006) 86

4.7. אֵלּוּ סְפֵקוֹת שֶׁטִּהֲרוּ חֲכָמִים. סְפֵק מַיִם שְׁאוּבִים לַמִּקְוֶה. סְפֵק טֻמְאָה צָפָה עַל פְּנֵי הַמָּיִם. סְפֵק מַשְׁקִין, לִטָּמֵא, טָמֵא, וּלְטַמֵּא, טָהוֹר. סְפֵק יָדַיִם, לִטָּמֵא וּלְטַמֵּא וְלִטַּהֵר, טָהוֹר. סְפֵק רְשׁוּת הָרַבִּים. סְפֵק דִּבְרֵי סוֹפְרִים. סְפֵק הַחֻלִּין. סְפֵק שְׁרָצִים. סְפֵק נְגָעִים. סְפֵק נְזִירוּת. סְפֵק בְּכוֹרוֹת. וּסְפֵק קָרְבָּנוֹת:

4.7. These are the cases of doubtful uncleanness that the sages declared to be clean:A doubt concerning drawn water for a mikveh, A doubt concerning an object of uncleanness that floated upon the water. A doubt concerning liquids as to whether they have contracted uncleanness it is deemed unclean, but if it was whether uncleanness has been conveyed it is deemed clean. A doubt concerning the hands as to whether they have contracted uncleanness, have conveyed uncleanness or have attained cleanness, they are deemed clean. A doubt that arose in a public domain; A doubt concerning an ordice of the scribes; A doubt concerning non-sacred food; A doubt concerning a sheretz; A doubt concerning negaim; A doubt concerning a nazirite vow; A doubt concerning a first-born; A doubt concerning sacrifices.

197. New Testament, 2 Corinthians, 2.14-2.16, 6.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 190, 251, 407; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 190, 195

2.14. Τῷ δὲ θεῷ χάρις τῷ πάντοτε θριαμβεύοντι ἡμᾶς ἐν τῷ χριστῷ καὶ τὴν ὀσμὴν τῆς γνώσεως αὐτοῦ φανεροῦντι διʼ ἡμῶν ἐν παντὶ τόπῳ· 2.15. ὅτι Χριστοῦ εὐωδία ἐσμὲν τῷ θεῷ ἐν τοῖς σωζομένοις καὶ ἐν τοῖς ἀπολλυμένοις, 2.16. οἷς μὲν ὀσμὴ ἐκ θανάτου εἰς θάνατον, οἷς δὲ ὀσμὴ ἐκ ζωῆς εἰς ζωήν. καὶ πρὸς ταῦτα τίς ἱκανός; 6.16. τίς δὲ συνκατάθεσις ναῷ θεοῦ μετὰ εἰδώλων; ἡμεῖς γὰρ ναὸς θεοῦ ἐσμὲν ζῶντος· καθὼς εἶπεν ὁ θεὸς ὅτι

198. Mishnah, Pesahim, 5.1, 5.7, 9.3, 10.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple (in jerusalem) •jerusalem (yerushalmi) targum (targum pseudo-jonathan), jerusalem temple, scripture in •liturgy and scripture, in jerusalem temple •temple in jerusalem •temple in jerusalem, altar of •temple in jerusalem, heavenly counterpart •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem, keys of •temple in jerusalem, rebuilding/restoration of Found in books: Allison, 4 Baruch (2018) 404; Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 340; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 73

5.1. קְרָעוֹ וְהוֹצִיא אֵמוּרָיו, נְתָנוֹ בְמָגִיס וְהִקְטִירָן עַל גַּבֵּי הַמִּזְבֵּחַ. יָצְתָה כַת רִאשׁוֹנָה וְיָשְׁבָה לָהּ בְּהַר הַבַּיִת, שְׁנִיָּה בַּחֵיל, וְהַשְּׁלִישִׁית בִּמְקוֹמָהּ עוֹמֶדֶת. חֲשֵׁכָה, יָצְאוּ וְצָלוּ אֶת פִּסְחֵיהֶן: 5.1. תָּמִיד נִשְׁחָט בִּשְׁמֹנֶה וּמֶחֱצָה וְקָרֵב בְּתֵשַׁע וּמֶחֱצָה. בְּעַרְבֵי פְסָחִים נִשְׁחָט בְּשֶׁבַע וּמֶחֱצָה וְקָרֵב בִּשְׁמֹנֶה וּמֶחֱצָה, בֵּין בְּחֹל בֵּין בְּשַׁבָּת. חָל עֶרֶב פֶּסַח לִהְיוֹת בְּעֶרֶב שַׁבָּת, נִשְׁחָט בְּשֵׁשׁ וּמֶחֱצָה וְקָרֵב בְּשֶׁבַע וּמֶחֱצָה, וְהַפֶּסַח אַחֲרָיו: 5.7. יָצְתָה כַת רִאשׁוֹנָה וְנִכְנְסָה כַת שְׁנִיָּה. יָצְתָה שְׁנִיָּה, נִכְנְסָה שְׁלִישִׁית. כְּמַעֲשֵׂה הָרִאשׁוֹנָה כָּךְ מַעֲשֵׂה הַשְּׁנִיָּה וְהַשְּׁלִישִׁית. קָרְאוּ אֶת הַהַלֵּל. אִם גָּמְרוּ שָׁנוּ, וְאִם שָׁנוּ שִׁלְּשׁוּ, אַף עַל פִּי שֶׁלֹּא שִׁלְּשׁוּ מִימֵיהֶם. רַבִּי יְהוּדָה אוֹמֵר, מִימֵיהֶם שֶׁל כַּת שְׁלִישִׁית לֹא הִגִּיעַ לְאָהַבְתִּי כִּי יִשְׁמַע ה', מִפְּנֵי שֶׁעַמָּהּ מֻעָטִין: 10.6. עַד הֵיכָן הוּא אוֹמֵר, בֵּית שַׁמַּאי אוֹמְרִים, עַד אֵם הַבָּנִים שְׂמֵחָה. וּבֵית הִלֵּל אוֹמְרִים, עַד חַלָּמִישׁ לְמַעְיְנוֹ מָיִם. וְחוֹתֵם בִּגְאֻלָּה. רַבִּי טַרְפוֹן אוֹמֵר, אֲשֶׁר גְּאָלָנוּ וְגָאַל אֶת אֲבוֹתֵינוּ מִמִּצְרָיִם, וְלֹא הָיָה חוֹתֵם. רַבִּי עֲקִיבָא אוֹמֵר, כֵּן ה' אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ יַגִּיעֵנוּ לְמוֹעֲדִים וְלִרְגָלִים אֲחֵרִים הַבָּאִים לִקְרָאתֵנוּ לְשָׁלוֹם, שְׂמֵחִים בְּבִנְיַן עִירֶךָ וְשָׂשִׂים בַּעֲבוֹדָתֶךָ, וְנֹאכַל שָׁם מִן הַזְּבָחִים וּמִן הַפְּסָחִים כוּ', עַד בָּרוּךְ אַתָּה ה' גָּאַל יִשְׂרָאֵל:

5.1. The [afternoon] tamid is slaughtered at eight and a half hours and is offered at nine and a half hours. On the eve of Pesah it is slaughtered at seven and a half hours and offered at eight and a half hours, whether it is a weekday or Shabbat. If the eve of Pesah fell on the eve of Shabbat it is slaughtered at six and a half hours and offered at seven and a half hours, and the pesah offering after it. 5.7. The first division [then] went out and the second entered; the second went out and the third entered. As did the first, so did the second and the third. They recited the Hallel. If they finished it, they repeated, and if they repeated [and were not finished yet], they recited it a third time, though they never did recite it a third time. Rabbi Judah says: the third division never reached, “I love Lord for he hears” (Psalms, because the people for it were few. 10.6. How far does one recite it? Bet Shammai say: Until “As a joyous mother of children” (Psalm. But Bet Hillel say: Until “The flinty rock into a fountain of waters” (Psalm. And he concludes with [a formula of] redemption. Rabbi Tarfon says: “Who redeemed us and redeemed our fathers from Egypt”, but he did not conclude [with a blessing]. Rabbi Akiva says: “So may the Lord our God and the God of our fathers bring us to other appointed times and festivals which come towards us for peace, rejoicing in the rebuilding of Your city and glad in Your service, and there we will eat of the sacrifices and the pesahim” etc. until “Blessed are You who has redeemed Israel.”

199. Tosefta, Maaser Sheni, 1.12 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem Found in books: Goodman, Judaism in the Roman World: Collected Essays (2006) 60

200. Tosefta, Sukkah, 3.2, 4.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 191; Goodman, Judaism in the Roman World: Collected Essays (2006) 221

3.2. ערבה הלכה למשה מסיני אבא שאול אומר מן התורה שנאמר וערבי נחל [שתים ערבה ללולב וערבה למזבח] רבי אליעזר בן יעקב אומר כך היו אומרין ליה וליך המזבח ליה וליך המזבח י\"ח יום בשנה ולילה אחת קורין בהן] את ההלל ואלו הן שמונת ימי [חג ושמונת ימי חנוכה ויום טוב הראשון של פסח ולילו ויו\"ט של עצרת]. 4.6. [כיצד] ג' להבטיל את העם מן המלאכה חזן הכנסת נוטל חצוצרת ועולה לראש הגג גבוה שבעיר [נטל לקרות] הסמוכין לעיר בטלין הסמוכין לתחום מתכנסין ובאין לתוך התחום ולא היו נכנסין מיד אלא ממתינין עד שיבואו כולן ויתכנסו כולן בבת אחת [מאימתי הוא נכנס משימלא לו חבית ויצלה לו דגה וידליק לו את הנר].

3.2. The [beat of the willow] is a tradition from Moses at Sinai, and Abba Sha'ul deduced it from Scripture, as it is says, “Willows of the brook”, the plural denoting two, one for the lulav, and one for the altar. Rabbi Elieser ben Yacov said, Thus were they saying, \"To Him and to thee, O altar, to Him and to thee, O altar!\" Eighteen days and one night (in the year) the entire Hallel is repeated. These are: the eight days of sukkot, the eight days of Hanukkah, the first day of Passover, the night of the first day of Passover, and the first day of Shavuot. 4.6. Why did they blow three blasts? To make the people cease from work. The sexton took the trumpets, and went to the top of the highest roof in the city to summon those near the city to cease from work. Those near the limits of the city assembled themselves together and came to the schoolhouse. They did not come immediately the trumpets blew, but waited till all were gathered together, and then all came at once. When did they assemble? After one could fill a bottle of water, or fry a fish, or light his lamp.

201. Tosefta, Menachot, 9.5-9.13, 13.21 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sacred land, in judea, of the jerusalem temple •temple, in jerusalem, economy of •temple, in jerusalem, organizational dysfunction of Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 171, 199

202. Anon., Didache, 3.2, 4.14, 8.3, 9.2-9.3, 9.5, 10.2-10.3, 16.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 144; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 245, 250

203. Plutarch, Numa Pompilius, 8.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temples, in jerusalem Found in books: Westwood, Moses among the Greek Lawgivers: Reading Josephus’ Antiquities through Plutarch’s Lives (2023) 193

8.2. ταῖς δὲ πολλαῖς στρατείαις καὶ τοῖς συνεχέσι πολέμοις τροφῇ χρησαμένη καὶ αὐξήσει τῆς δυνάμεως, καὶ καθάπερ τὰ καταπηγνύμενα τῷ σείεσθαι μᾶλλον ἑδράζεται, ῥώννυσθαι δοκοῦσα διὰ τῶν κινδύνων, οὕτω δὴ μετέωρον καὶ τετραχυμένον δῆμον οὐ μικρᾶς οὐδὲ φαύλης οἰόμενος εἶναι πραγματείας μεταχειρίσασθαι καὶ μετακοσμῆσαι πρὸς εἰρήνην, ἐπηγάγετο τὴν ἀπὸ τῶν θεῶν βοήθειαν,

8.2. and in its many expeditions and its continuous wars it found nourishment and increase of its power; and just as what is planted in the earth gets a firmer seat the more it is shaken, so Rome seemed to be made strong by its very perils. And therefore Numa, judging it to be no slight or trivial undertaking to mollify and newly fashion for peace so presumptuous and stubborn a people, called in the gods to aid and assist him. 8.2. and in its many expeditions and its continuous wars it found nourishment and increase of its power; and just as what is planted in the earth gets a firmer seat the more it is shaken, so Rome seemed to be made strong by its very perils. And therefore Numa, judging it to be no slight or trivial undertaking to mollify and newly fashion for peace so presumptuous and stubborn a people, called in the gods to aid and assist him.

204. Plutarch, Moralia, 671d-e (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem Found in books: Gera, Judith (2014) 444

205. Plutarch, Aristides, 14.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem •temple in jerusalem, altar and vessels Found in books: Gera, Judith (2014) 183

206. Plutarch, Alexander The Great, 43.3, 72.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem •temple in jerusalem, altar and vessels Found in books: Gera, Judith (2014) 131, 183

43.3. Ἀλέξανδρος δὲ ὡς ἐπῆλθεν, ἀλγῶν τε τῷ πάθει φανερὸς ἦν καὶ τὴν ἑαυτοῦ χλαμύδα λύσας ἐπέβαλε τῷ σώματι καὶ περιέστειλε, καὶ Βῆσσον μὲν ὕστερον εὑρὼν διεσφενδόνησεν, ὀρθίων δένδρων εἰς ταὐτὸ καμφθέντων ἐκατέρῳ μέρος προσαρτήσας τοῦ σώματος, εἶτα μεθεὶς ἑκάτερον, ὡς ὥρμητο ῥύμῃ φερόμενον, τὸ προσῆκον αὐτῷ μέρος νείμασθαι. τότε δὲ τοῦ Δαρείου τὸ μὲν σῶμα κεκοσμημένον βασιλικῶς πρὸς τὴν μητέρα ἀπέστειλε, τὸν δὲ ἀδελφὸν Ἐξάθρην εἰς τοὺς ἑταίρους ἀνέλαβεν. 72.2. τοῦτο οὐδενὶ λογισμῷ τὸ πάθος Ἀλέξανδρος ἤνεγκεν, ἀλλʼ εὐθὺς μὲν ἵππους τε κεῖραι πάντας ἐπὶ πένθει καὶ ἡμιόνους ἐκέλευσε καὶ τῶν πέριξ πόλεων ἀφεῖλε τὰς ἐπάλξεις, τὸν δὲ ἄθλιον ἰατρὸν ἀνεσταύρωσεν, αὐλοὺς δὲ κατέπαυσε καὶ μουσικὴν πᾶσαν ἐν τῷ στρατοπέδῳ πολὺν χρόνον, ἕως ἐξ Ἄμμωνος ἦλθε μαντεία τιμᾶν Ἡφαιστίωνα καὶ θύειν ὡς ἥρωϊ παρακελεύουσα.

43.3. When Alexander came up, he was manifestly distressed by what had happened, and unfastening his own cloak threw it upon the body and covered it. And when, at a later time, In the spring of 329 B.C. Cf. Arrian, Anab. iii. 30, 5 ; iv. 7, 3 ff . he found Bessus, he had him rent asunder. Two straight trees were bent together and a part of his body fastened to each; then when each was released and sprang vigorously back, the part of the body that was attached to it followed after. Now, however, he sent the body of Dareius, laid out in royal state, to his mother, To Persepolis, with orders that it should be buried in the royal sepulchre ( Arrian, Anab. iii. 22, 1 ). and admitted his brother, Exathres, into the number of his companions. 72.2. Alexander’s grief at this loss knew no bounds. Arrian finds great diversity in the accounts of Alexander’s displays of grief at Hephaestion’s death ( Anab. vii. 14 ). He immediately ordered that the manes and tails of all horses and mules should be shorn in token of mourning and took away the battlements of the cities round about; he also crucified the wretched physician, and put a stop to the sound of flutes and every kind of music in the camp for a long time, until an oracular response from Ammon came bidding him honour Hephaestion as a hero and sacrifice to him.

207. Mishnah, Terumot, 6.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sacred land, in judea, of the jerusalem temple Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 168

6.4. הַגּוֹנֵב תְּרוּמָה וְלֹא אֲכָלָהּ, מְשַׁלֵּם תַּשְׁלוּמֵי כֵפֶל דְּמֵי תְרוּמָה. אֲכָלָהּ, מְשַׁלֵּם שְׁנֵי קְרָנִים וְחֹמֶשׁ, קֶרֶן וְחֹמֶשׁ מִן הַחֻלִּין, וְקֶרֶן דְּמֵי תְרוּמָה. גָּנַב תְּרוּמַת הֶקְדֵּשׁ וַאֲכָלָהּ, מְשַׁלֵּם שְׁנֵי חֳמָשִׁים וְקֶרֶן, שֶׁאֵין בַּהֶקְדֵּשׁ תַּשְׁלוּמֵי כָפֶל:

6.4. If one stole terumah but did not eat it, he must return double-payment at the price of terumah. If he ate it, he must pay twice the value plus a fifth, one principal value and a fifth at the price of hullin, and the other principal at the price of terumah. If one stole terumah of dedicated property and ate it, he must repay two fifths and the principal value, for the laws of double-payment do not apply to dedicated property.

208. Pliny The Elder, Natural History, 2.103, 5.14, 5.17, 7.15.72, 7.175, 10.5, 11.12, 23.63, 28.3.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple in jerusalem •temple in jerusalem, temple cult •jerusalem temple, the laugh of god in •temple in jerusalem, destruction of •temples, in jerusalem •temple (in jerusalem) Found in books: Allison, 4 Baruch (2018) 174, 213, 222, 223, 225, 324, 438; Goodman, Judaism in the Roman World: Collected Essays (2006) 67, 154; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 194; Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 332; Westwood, Moses among the Greek Lawgivers: Reading Josephus’ Antiquities through Plutarch’s Lives (2023) 137

5.14. IDUMAEA, PALAESTINA, AND SAMARIA: On leaving Pelusium we come to the Camp of Chabrias, Mount Casius, the temple of Jupiter Casius, and the tomb of Pompeius Magnus. Ostracine, at a distance of sixty-five miles from Pelusium, is the frontier town of Arabia. After this, at the point where the Sirbonian Lake becomes visible, Idumaea and Palaestina begin. This lake, which some writers have made to be 150 miles in circumference, Herodotus has placed at the foot of Mount Casius; it is now an inconsiderable fen. The towns are Rhinocolura, and, in the interior, Rhaphea, Gaza, and, still more inland, Anthedon: there is also Mount Argaris. Proceeding along the coast we come to the region of Samaria; Ascalon, a free town, Azotus, the two Iamniae, one of them in the interior; and Joppe, a city of the Phoenicians, which existed, it is said, before the deluge of the earth. It is situate on the slope of a hill, and in front of it lies a rock, upon which they point out the vestiges of the chains by which Andromeda was bound. Here the fabulous goddess Ceto is worshipped. Next to this place comes Apollonia, and then the Tower of Strato, otherwise Caesarea, built by King Herod, but now the Colony of Prima Flavia, established by the Emperor Vespasianus: this place is the frontier town of Palaestina, at a distance of 188 miles from the confines of Arabia; after which comes Phoenice. In the interior of Samaria are the towns of Neapolis, formerly called Mamortha, Sebaste, situate on a mountain, and, on a still more lofty one, Gamala. 5.17. PHOENICE: We must now return to the coast and to Phoenice. There was formerly a town here known as Crocodilon; there is still a river of that name: Dorum and Sycaminon are the names of cities of which the remembrance only exists. We then come to the Promontory of Carmelus, and, upon the mountain, a town of that name, formerly called Acbatana. Next to this are Getta, Jeba, and the river Pacida, or Belus, which throws up on its narrow banks a kind of sand from which glass is made: this river flows from the marshes of Cendebia, at the foot of Mount Carmelus. Close to this river is Ptolemais, formerly called Ace, a colony of Claudius Caesar; and then the town of Ecdippa, and the promontory known as the White Promontory. We next come to the city of Tyre, formerly an island, separated from the mainland by a channel of the sea, of great depth, 700 paces in width, but now joined to it by the works which were thrown up by Alexander when besieging it, the Tyre so famous in ancient times for its offspring, the cities to which it gave birth, Leptis, Utica, and Carthage, — that rival of the Roman sway, that thirsted so eagerly for the conquest of the whole earth; Gades, too, which she founded beyond the limits of the world. At the present day, all her fame is confined to the production of the murex and the purple. Its circumference, including therein Palaetyrus, is nineteen miles, the place itself extending twenty-two stadia. The next towns are Sarepta and Ornithon, and then Sidon, famous for its manufacture of glass, and the parent of Thebes in Boeotia., In the rear of this spot begins the chain of Libanus, which extends 1500 stadia, as far as Simyra; this district has the name of Coele Syria. Opposite to this chain, and separated from it by an intervening valley, stretches away the range of Antilibanus, which was formerly connected with Libanus by a wall. Beyond it, and lying in the interior, is the region of Decapolis, and, with it, the Tetrarchies already mentioned, and the whole expanse of Palaestina. On the coast, again, and lying beneath Libanus, is the river Magoras, the colony of Berytus, which bears the name of Felix Julia, the town of Leontos, the river Lycos, Palaebyblos, the river Adonis, and the towns of Byblos, Botrys, Gigarta, Trieris, Calamos, Tripolis, inhabited by the Tyrians, Sidonians, and Aradians; Orthosia, the river Eleutheros the towns of Simyra and Marathos; and opposite, Arados, a town seven stadia long, on an island, distant 200 paces from the mainland. After passing through the country in which the before-named mountains end and the plains that lie between, Mount Bargylus is seen to rise. 10.5. The eagle was assigned to the Roman legions as their special badge by Gaius Marius in his second consulship. Even previously it had been their first badge, with four others, wolves, minotaurs, horses and boars going in front of the respective ranks; but a few years before the custom had come in of carrying the eagles alone into action, the rest being left behind in camp. Marius discarded them altogether. Thenceforward it was noticed that there was scarcely ever a legion's winter camp without a pair of eagles being in the neighbourhood., The first and second kinds not only carry off the smaller four-footed animals but actually do battle with stags. The eagle collects a quantity of dust by rolling in it, and perching on the stag's horns sakes it off into its eyes, striking its head with its wings, until it brings it down on to the rocks. Nor is it content with one foe: it has a fiercer battle with a great serpent, and one that is of much more doubtful issue, even though it is in the air. The serpent with mischievous greed tries to get the eagle's eggs; consequently the eagle carries it off wherever seen. The serpent fetters its wings by twining itself round them in manifold coils so closely that it falls to the ground itself with the snake.

209. Plutarch, Pelopidas, 33.8, 34.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem •temple in jerusalem, altar and vessels Found in books: Gera, Judith (2014) 183

210. Anon., The Shepherd, 1.1.3, 2.1.2, 3.1.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple (in jerusalem) Found in books: Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 78

211. Mishnah, Yoma, 1.2, 1.6, 3.2, 3.4-3.5, 3.10, 4.4, 5.1, 7.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple in jerusalem •priests adolescent, of the second temple in jerusalem •temple (in jerusalem) •sacred land, in judea, of the jerusalem temple •temple, in jerusalem, economy of •temple in jerusalem, altar of Found in books: Allison, 4 Baruch (2018) 408, 409; Dignas Parker and Stroumsa, Priests and Prophets Among Pagans, Jews and Christians (2013) 38; Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 63; Gera, Judith (2014) 302; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 175

1.2. כָּל שִׁבְעַת הַיָּמִים הוּא זוֹרֵק אֶת הַדָּם וּמַקְטִיר אֶת הַקְּטֹרֶת וּמֵטִיב אֶת הַנֵּרוֹת וּמַקְרִיב אֶת הָרֹאשׁ וְאֶת הָרֶגֶל. וּשְׁאָר כָּל הַיָּמִים, אִם רָצָה לְהַקְרִיב, מַקְרִיב, שֶׁכֹּהֵן גָּדוֹל מַקְרִיב חֵלֶק בָּרֹאשׁ וְנוֹטֵל חֵלֶק בָּרֹאשׁ: 1.6. אִם הָיָה חָכָם, דּוֹרֵשׁ. וְאִם לָאו, תַּלְמִידֵי חֲכָמִים דּוֹרְשִׁין לְפָנָיו. וְאִם רָגִיל לִקְרוֹת, קוֹרֵא. וְאִם לָאו, קוֹרִין לְפָנָיו. וּבַמֶּה קוֹרִין לְפָנָיו, בְּאִיּוֹב וּבְעֶזְרָא וּבְדִבְרֵי הַיָּמִים. זְכַרְיָה בֶּן קְבוּטָל אוֹמֵר, פְּעָמִים הַרְבֵּה קָרִיתִי לְפָנָיו בְּדָנִיֵּאל: 3.4. פֵּרְסוּ סָדִין שֶׁל בּוּץ בֵּינוֹ לְבֵין הָעָם. פָּשַׁט, יָרַד וְטָבַל, עָלָה וְנִסְתַּפֵּג. הֵבִיאוּ לוֹ בִגְדֵי זָהָב, וְלָבַשׁ וְקִדֵּשׁ יָדָיו וְרַגְלָיו. הֵבִיאוּ לוֹ אֶת הַתָּמִיד. קְרָצוֹ, וּמֵרַק אַחֵר שְׁחִיטָה עַל יָדוֹ. קִבֵּל אֶת הַדָּם וּזְרָקוֹ. נִכְנַס לְהַקְטִיר קְטֹרֶת שֶׁל שַׁחַר, וּלְהֵטִיב אֶת הַנֵּרוֹת, וּלְהַקְרִיב אֶת הָרֹאשׁ וְאֶת הָאֵבָרִים וְאֶת הַחֲבִתִּין וְאֶת הַיָּיִן: 3.5. קְטֹרֶת שֶׁל שַׁחַר הָיְתָה קְרֵבָה בֵּין דָּם לָאֵבָרִים. שֶׁל בֵּין הָעַרְבַּיִם, בֵּין אֵבָרִים לַנְּסָכִים. אִם הָיָה כֹהֵן גָּדוֹל זָקֵן אוֹ אִסְטְנִיס, מְחַמִּין לוֹ חַמִּין וּמְטִילִין לְתוֹךְ הַצּוֹנֵן, כְּדֵי שֶׁתָּפוּג צִנָּתָן: 4.4. בְּכָל יוֹם הָיָה חוֹתֶה בְּשֶׁל כֶּסֶף וּמְעָרֶה בְתוֹךְ שֶׁל זָהָב, וְהַיּוֹם חוֹתֶה בְשֶׁל זָהָב וּבָהּ הָיָה מַכְנִיס. בְּכָל יוֹם חוֹתֶה בְשֶׁל אַרְבַּעַת קַבִּין וּמְעָרֶה בְתוֹךְ שֶׁל שְׁלשֶׁת קַבִּין, וְהַיּוֹם חוֹתֶה בְשֶׁל שְׁלשֶׁת קַבִּין, וּבָהּ הָיָה מַכְנִיס. רַבִּי יוֹסֵי אוֹמֵר, בְּכָל יוֹם חוֹתֶה בְשֶׁל סְאָה וּמְעָרֶה בְתוֹךְ שֶׁל שְׁלשֶׁת קַבִּין, וְהַיּוֹם חוֹתֶה בְשֶׁל שְׁלשֶׁת קַבִּין, וּבָהּ הָיָה מַכְנִיס. בְּכָל יוֹם הָיְתָה כְבֵדָה, וְהַיּוֹם קַלָּה. בְּכָל יוֹם הָיְתָה יָדָהּ קְצָרָה, וְהַיּוֹם אֲרֻכָּה. בְּכָל יוֹם הָיָה זְהָבָהּ יָרוֹק, וְהַיּוֹם אָדֹם, דִּבְרֵי רַבִּי מְנַחֵם. בְּכָל יוֹם מַקְרִיב פְּרָס בְּשַׁחֲרִית וּפְרָס בֵּין הָעַרְבַּיִם, וְהַיּוֹם מוֹסִיף מְלֹא חָפְנָיו. בְּכָל יוֹם הָיְתָה דַקָּה, וְהַיּוֹם דַּקָּה מִן הַדַּקָּה: 5.1. הוֹצִיאוּ לוֹ אֶת הַכַּף וְאֶת הַמַּחְתָּה, וְחָפַן מְלֹא חָפְנָיו וְנָתַן לְתוֹךְ הַכַּף, הַגָּדוֹל לְפִי גָדְלוֹ, וְהַקָּטָן לְפִי קָטְנוֹ, וְכָךְ הָיְתָה מִדָּתָהּ. נָטַל אֶת הַמַּחְתָּה בִּימִינוֹ וְאֶת הַכַּף בִּשְׂמֹאלוֹ. הָיָה מְהַלֵּךְ בַּהֵיכָל, עַד שֶׁמַּגִּיעַ לְבֵין שְׁתֵּי הַפָּרֹכוֹת הַמַּבְדִּילוֹת בֵּין הַקֹּדֶשׁ וּבֵין קֹדֶשׁ הַקָּדָשִׁים, וּבֵינֵיהֶן אַמָּה. רַבִּי יוֹסֵי אוֹמֵר, לֹא הָיְתָה שָׁם אֶלָּא פָרֹכֶת אַחַת בִּלְבָד, שֶׁנֶּאֱמַר (שמות כו), וְהִבְדִּילָה הַפָּרֹכֶת לָכֶם בֵּין הַקֹּדֶשׁ וּבֵין קֹדֶשׁ הַקָּדָשִׁים. הַחִיצוֹנָה הָיְתָה פְרוּפָה מִן הַדָּרוֹם, וְהַפְּנִימִית מִן הַצָּפוֹן. מְהַלֵּךְ בֵּינֵיהֶן, עַד שֶׁמַּגִּיעַ לַצָּפוֹן. הִגִּיעַ לַצָּפוֹן, הוֹפֵךְ פָּנָיו לַדָּרוֹם, מְהַלֵּךְ לִשְׂמֹאלוֹ עִם הַפָּרֹכֶת עַד שֶׁהוּא מַגִּיעַ לָאָרוֹן. הִגִּיעַ לָאָרוֹן. נוֹתֵן אֶת הַמַּחְתָּה בֵּין שְׁנֵי הַבַּדִּים. צָבַר אֶת הַקְּטֹרֶת עַל גַּבֵּי גֶחָלִים, וְנִתְמַלֵּא כָל הַבַּיִת כֻּלּוֹ עָשָׁן. יָצָא וּבָא לוֹ בְדֶרֶךְ בֵּית כְּנִיסָתוֹ, וּמִתְפַּלֵּל תְּפִלָּה קְצָרָה בַּבַּיִת הַחִיצוֹן, וְלֹא הָיָה מַאֲרִיךְ בִּתְפִלָּתוֹ, שֶׁלֹּא לְהַבְעִית אֶת יִשְׂרָאֵל: 7.4. קִדֵּשׁ יָדָיו וְרַגְלָיו, וּפָשַׁט וְיָרַד וְטָבַל וְעָלָה וְנִסְתַּפֵּג. הֵבִיאוּ לוֹ בִגְדֵי לָבָן, וְלָבַשׁ, וְקִדֵּשׁ יָדָיו וְרַגְלָיו. נִכְנַס לְהוֹצִיא אֶת הַכַּף וְאֶת הַמַּחְתָּה. קִדֵּשׁ יָדָיו וְרַגְלָיו, וּפָשַׁט וְיָרַד וְטָבָל, עָלָה וְנִסְתַּפֵּג. הֵבִיאוּ לוֹ בִגְדֵי זָהָב וְלָבַשׁ, וְקִדֵּשׁ יָדָיו וְרַגְלָיו, וְנִכְנַס לְהַקְטִיר קְטֹרֶת שֶׁל בֵּין הָעַרְבַּיִם וּלְהֵטִיב אֶת הַנֵּרוֹת, וְקִדֵּשׁ יָדָיו וְרַגְלָיו, וּפָשַׁט. הֵבִיאוּ לוֹ בִגְדֵי עַצְמוֹ, וְלָבַשׁ. וּמְלַוִּין אוֹתוֹ עַד בֵּיתוֹ. וְיוֹם טוֹב הָיָה עוֹשֶׂה לְאוֹהֲבָיו בְּשָׁעָה שֶׁיָּצָא בְשָׁלוֹם מִן הַקֹּדֶשׁ:

1.2. All seven days he sprinkles the blood and burns the incense and cleans lamps and offers the head and the leg; And on all other days if he wants he offers, for the high priest is first in offering a portion and has first place in taking a portion. 1.6. If he was a sage he would expound, and if not, the disciples of the sages would expound before him. If he was familiar with reading [the Scriptures] he would read, if not they would read before him. From what would they read before him? From Job, Ezra and Chronicles. Zechariah ben Kv’utal says: I have often read before him from Daniel. 3.4. They spread out a linen sheet between him and the people. He stripped off [his clothes], went down and immersed himself, came up and dried himself. They brought him the golden garments, he put them on and sanctified his hands and feet. They brought him the tamid. He made the required cut and some one else finished it for him. He received the blood and sprinkled it. He went inside to smoke the morning incense and to trim the lamps; And to offer up the head and the limbs and the griddle cakes and the wine. 3.5. The morning incense was offered up between the blood and the limbs, The dusk [incense was offered] between the limbs and the drink-offerings. If the high priest was either old or of delicate health warm water they would heat some water for him and pour into the cold [water], to temper its coldness. 3.10. Ben Katin made twelve spigots for the laver, for there had been before only two. He also made a mechanism for the laver, in order that its water should not become unfit by remaining overnight. King Monbaz had all the handles of all the vessels used on Yom HaKippurim made of gold. His mother Helena made a golden candelabrum over the opening of the Hekhal. She also made a golden tablet, on which the portion concerning the suspected adulteress was inscribed. For Nicanor miracles happened to his doors. And they were all mentioned for praise. 4.4. On other days he would take out [the cinders] with a silver coal-pan, and empty it into one of gold, but this day he took them out with a golden coal-pan and in it he brought them [into the Hekhal]. On other days he would take them up with a coal-pan containing four kabs, and empty it into one containing three kabs, but this day he took them out with one containing three kabs, and in it he brought them in. Rabbi Yose says: on other days he would take them out with a coal-pan containing one se’ah, and empty it into one containing three kabs, this day he took them out with one containing three kabs, and in it he brought them in. On other days the pan was heavy, today it was light. On other days its handle was short, today it was long. On other days it was of yellowish gold, today of reddish gold, the words of Rabbi Menahem. On other days he would offer half a mina in the morning and half a mina in the afternoon, today he adds also his two hands full. On other days [the incense] was finely ground, but today it was the most finely ground possible. 5.1. They brought out to him the ladle and the pan and he took two hands full [of incense] and put it into the ladle, a large [high priest] according to his size, a small one according to his size and thus was its measure. He took the pan in his right hand and the ladle in his left hand. He walked through the Hechal until he came to the place between the two curtains which separated the Holy from the Holy of Holies; between them was [a space of] one cubit. Rabbi Yose says: there was but one curtain, as it is said: “And the curtain shall serve you as a partition between the Holy and the Holy of Holies” (Exodus 26:33). The outer curtain was looped on the south side and the inner curtain on the north side. He walked along between them until he reached the north side. When he reached the north side he turned round to the south and went on along the curtain, to his left, until he reached the Ark. When he reached the Ark he put the pan of burning coals between the two poles. He heaped up the incense upon the coals and the whole house became full with smoke. He came out by the way he entered and in the outer house he uttered a short prayer. He did not make the prayer long so as not to frighten Israel. 7.4. He then sanctified his hands and feet, stripped off his clothes, went down and immersed himself, came up and dried himself. They brought him the white clothes, he put them on and sanctified his hands and his feet. Then he went in to bring out the ladle and the fire-pan. He then sanctified his hands and feet, stripped off his clothes, went down and immersed himself, came up and dry himself. They brought him the golden clothes, he put them on, sanctified his hands and feet, and went in to burn up the dusk incense, and takes care of the lamp. He sanctified his hands and feet and stripped, went down, immersed himself, came up and dried himself. They brought him his own clothes and he put them on. And they would accompany him to his house. And he would make a day of festivity for his friends whenever he came out of the Holy [of Holies] in peace.

212. Plutarch, Table Talk, 4.4-4.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Gruen, Rethinking the Other in Antiquity (2011) 184

213. Plutarch, Sayings of Kings And Commanders, 19a5.-b (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem, altar of •temple in jerusalem, destruction of Found in books: Allison, 4 Baruch (2018) 142

214. Plutarch, Theseus, 21.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem Found in books: Gera, Judith (2014) 445

215. Arrian, Anabasis of Alexander, 7.23 (1st cent. CE - missingth cent. CE) Tagged with subjects: •temple (in jerusalem) Found in books: Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 188

216. Mishnah, Temurah, 7.1-7.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sacred land, in judea, of the jerusalem temple •temple, in jerusalem, in rabbinic writings Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 167, 168, 210, 211

217. Tosefta, Shekalim, 2.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •diaspora, centrality of the jerusalem temple in the world-view of diaspora jews •temple in jerusalem •temple in jerusalem, temple income Found in books: Goodman, Judaism in the Roman World: Collected Essays (2006) 64

218. Mishnah, Yevamot, 8.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Gera, Judith (2014) 419

8.3. עַמּוֹנִי וּמוֹאָבִי, אֲסוּרִים, וְאִסּוּרָן אִסּוּר עוֹלָם, אֲבָל נְקֵבוֹתֵיהֶם מֻתָּרוֹת מִיָּד. מִצְרִי וַאֲדוֹמִי אֵינָם אֲסוּרִים אֶלָּא עַד שְׁלֹשָׁה דוֹרוֹת, אֶחָד זְכָרִים וְאֶחָד נְקֵבוֹת. רַבִּי שִׁמְעוֹן מַתִּיר אֶת הַנְּקֵבוֹת מִיָּד. אָמַר רַבִּי שִׁמְעוֹן, קַל וָחֹמֶר הַדְּבָרִים, וּמָה אִם בִּמְקוֹם שֶׁאָסַר אֶת הַזְּכָרִים אִסּוּר עוֹלָם, הִתִּיר אֶת הַנְּקֵבוֹת מִיָּד, מְקוֹם שֶׁלֹּא אָסַר אֶת הַזְּכָרִים אֶלָּא עַד שְׁלֹשָׁה דוֹרוֹת, אֵינוֹ דִין שֶׁנַּתִּיר אֶת הַנְּקֵבוֹת מִיָּד. אָמְרוּ לוֹ, אִם הֲלָכָה נְקַבֵּל, וְאִם לַדִּין, יֵשׁ תְּשׁוּבָה. אָמַר לָהֶם, לֹא כִי, הֲלָכָה אֲנִי אוֹמֵר. מַמְזֵרִין וּנְתִינִין, אֲסוּרִין, וְאִסּוּרָן אִסּוּר עוֹלָם, אֶחָד זְכָרִים, וְאֶחָד נְקֵבוֹת:

8.3. An Ammonite and a Moabite are forbidden [to enter into the congregation of the Lord] and their prohibition is for ever. However, their women are permitted at once. An Egyptian and an Edomite are forbidden only until the third generation, whether they are males or females. Rabbi Shimon permits their women immediately. Said Rabbi Shimon: This is a kal vehomer: if where the males are forbidden for all time the females are permitted immediately, where the males are forbidden only until the third generation how much more should the females be permitted immediately. They said to him: If this is a halakhah, we shall accept it; but if it is only a logical reference, there is a refutation. He replied: This is not so, I am in fact saying a halakhah. Mamzerim and nethinim are forbidden, and their prohibition is forever, whether they be males or females.

219. Mishnah, Tamid, 1.1, 3.9, 7.3-7.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple (in jerusalem) •temple in jerusalem •temple in jerusalem, altar of •liturgy and scripture, in jerusalem temple •jerusalem (yerushalmi) targum (targum pseudo-jonathan), jerusalem temple, scripture in Found in books: Allison, 4 Baruch (2018) 430; Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 340, 825; Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 68, 69

1.1. בִּשְׁלשָׁה מְקוֹמוֹת הַכֹּהֲנִים שׁוֹמְרִים בְּבֵית הַמִּקְדָּשׁ. בְּבֵית אַבְטִינָס, בְּבֵית הַנִּיצוֹץ וּבְבֵית הַמּוֹקֵד. בֵּית אַבְטִינָס וּבֵית הַנִּיצוֹץ הָיוּ עֲלִיּוֹת, וְהָרוֹבִים שׁוֹמְרִים שָׁם. בֵּית הַמּוֹקֵד, כִּפָּה, וּבַיִת גָּדוֹל הָיָה, מֻקָּף רוֹבָדִים שֶׁל אֶבֶן, וְזִקְנֵי בֵית אָב יְשֵׁנִים שָׁם, וּמַפְתְּחוֹת הָעֲזָרָה בְּיָדָם. וּפִרְחֵי כְהֻנָּה אִישׁ כִּסְתּוֹ בָאָרֶץ. לֹא הָיוּ יְשֵׁנִים בְּבִגְדֵי קֹדֶשׁ, אֶלָּא פוֹשְׁטִין וּמְקַפְּלִין וּמַנִּיחִים אוֹתָן תַּחַת רָאשֵׁיהֶן, וּמִתְכַּסִּין בִּכְסוּת עַצְמָן. אֵרַע קֶרִי לְאַחַד מֵהֶן, יוֹצֵא וְהוֹלֵךְ לוֹ בַּמְּסִבָּה הַהוֹלֶכֶת תַּחַת הַבִּירָה, וְהַנֵּרוֹת דּוֹלְקִין מִכָּאן וּמִכָּאן, עַד שֶׁהוּא מַגִּיעַ לְבֵית הַטְּבִילָה. וּמְדוּרָה הָיְתָה שָׁם, וּבֵית כִּסֵּא שֶׁל כָּבוֹד. וְזֶה הָיָה כְבוֹדוֹ, מְצָאוֹ נָעוּל, יוֹדֵעַ שֶׁיֶּשׁ שָׁם אָדָם. פָּתוּחַ, יוֹדֵעַ שֶׁאֵין שָׁם אָדָם. יָרַד וְטָבַל, עָלָה וְנִסְתַּפֵּג וְנִתְחַמֵּם כְּנֶגֶד הַמְּדוּרָה. בָּא וְיָשַׁב לוֹ אֵצֶל אֶחָיו הַכֹּהֲנִים עַד שֶׁהַשְּׁעָרִים נִפְתָּחִים, יוֹצֵא וְהוֹלֵךְ לוֹ: 3.9. מִי שֶׁזָּכָה בְדִשּׁוּן מִזְבֵּחַ הַפְּנִימִי, נִכְנַס וְנָטַל הַטֶּנִי וְהִנִּיחוֹ לְפָנָיו, וְהָיָה חוֹפֵן וְנוֹתֵן לְתוֹכוֹ, וּבָאַחֲרוֹנָה כִּבֵּד אֶת הַשְּׁאָר לְתוֹכוֹ וְהִנִּיחוֹ וְיָצָא. מִי שֶׁזָּכָה בְדִשּׁוּן הַמְּנוֹרָה, נִכְנַס וּמָצָא שְׁנֵי נֵרוֹת מִזְרָחִיִּים דּוֹלְקִים, מְדַשֵּׁן אֶת הַשְּׁאָר וּמַנִּיחַ אֶת אֵלּוּ דּוֹלְקִין בִּמְקוֹמָן. מְצָאָן שֶׁכָּבוּ, מְדַשְּׁנָן וּמַדְלִיקָן מִן הַדּוֹלְקִים, וְאַחַר כָּךְ מְדַשֵּׁן אֶת הַשְּׁאָר. וְאֶבֶן הָיְתָה לִפְנֵי הַמְּנוֹרָה וּבָהּ שָׁלשׁ מַעֲלוֹת, שֶׁעָלֶיהָ הַכֹּהֵן עוֹמֵד וּמֵטִיב אֶת הַנֵּרוֹת. וְהִנִּיחַ אֶת הַכּוּז עַל מַעֲלָה שְׁנִיָּה וְיָצָא: 7.3. בִּזְמַן שֶׁכֹּהֵן גָּדוֹל רוֹצֶה לְהַקְטִיר, הָיָה עוֹלֶה בַכֶּבֶשׁ וְהַסְּגָן בִּימִינוֹ. הִגִּיעַ לְמַחֲצִית הַכֶּבֶשׁ, אָחַז הַסְּגָן בִּימִינוֹ וְהֶעֱלָהוּ. הוֹשִׁיט לוֹ הָרִאשׁוֹן הָרֹאשׁ וְהָרֶגֶל, וְסָמַךְ עֲלֵיהֶן וּזְרָקָן. הוֹשִׁיט הַשֵּׁנִי לָרִאשׁוֹן שְׁתֵּי הַיָּדַיִם, נוֹתְנָן לְכֹהֵן גָּדוֹל, וְסָמַךְ עֲלֵיהֶן וּזְרָקָן. נִשְׁמַט הַשֵּׁנִי וְהָלַךְ לוֹ. וְכָךְ הָיוּ מוֹשִׁיטִין לוֹ שְׁאָר כָּל הָאֵבָרִין, וְהוּא סוֹמֵךְ עֲלֵיהֶן וְזוֹרְקָן. וּבִזְמַן שֶׁהוּא רוֹצֶה, הוּא סוֹמֵךְ וַאֲחֵרִים זוֹרְקִין. בָּא לוֹ לְהַקִּיף אֶת הַמִּזְבֵּחַ. מֵהֵיכָן הוּא מַתְחִיל, מִקֶּרֶן דְּרוֹמִית מִזְרָחִית, מִזְרָחִית צְפוֹנִית, צְפוֹנִית מַעֲרָבִית, מַעֲרָבִית דְּרוֹמִית. נָתְנוּ לוֹ יַיִן לְנַסֵּךְ, הַסְּגָן עוֹמֵד עַל הַקֶּרֶן וְהַסּוּדָרִים בְּיָדוֹ, וּשְׁנֵי כֹהֲנִים עוֹמְדִים עַל שֻׁלְחַן הַחֲלָבִים וּשְׁתֵּי חֲצוֹצְרוֹת שֶׁל כֶּסֶף בְּיָדָם, תָּקְעוּ וְהֵרִיעוּ וְתָקְעוּ. בָּאוּ וְעָמְדוּ אֵצֶל בֶּן אַרְזָא, אֶחָד מִימִינוֹ וְאֶחָד מִשְּׂמֹאלוֹ. שָׁחָה לְנַסֵּךְ, וְהֵנִיף הַסְּגָן בַּסּוּדָרִין, וְהִקִּישׁ בֶּן אַרְזָא בַּצֶּלְצָל, וְדִבְּרוּ הַלְוִיִּם בַּשִּׁיר. הִגִּיעוּ לְפֶרֶק, תָּקְעוּ, וְהִשְׁתַּחֲווּ הָעָם. עַל כָּל פֶּרֶק, תְּקִיעָה. וְעַל כָּל תְּקִיעָה, הִשְׁתַּחֲוָיָה. זֶה הוּא סֵדֶר הַתָּמִיד לַעֲבוֹדַת בֵּית אֱלֹהֵינוּ, יְהִי רָצוֹן שֶׁיִבָּנֶה בִּמְהֵרָה בְיָמֵינוּ, אָמֵן: 7.4. הַשִּׁיר שֶׁהָיוּ הַלְוִיִּם אוֹמְרִים בַּמִּקְדָּשׁ, בַּיּוֹם הָרִאשׁוֹן הָיוּ אוֹמְרִים (תהילים כ״ד:א׳), לַה' הָאָרֶץ וּמְלוֹאָהּ תֵּבֵל וְיֹשְׁבֵי בָהּ. בַּשֵּׁנִי הָיוּ אוֹמְרִים (שם מח), גָּדוֹל ה' וּמְהֻלָּל מְאֹד בְּעִיר אֱלֹהֵינוּ הַר קָדְשׁוֹ. בַּשְּׁלִישִׁי הָיוּ אוֹמְרִים (שם פב), אֱלֹהִים נִצָּב בַּעֲדַת אֵל בְּקֶרֶב אֱלֹהִים יִשְׁפֹּט. בָּרְבִיעִי הָיוּ אוֹמְרִים (שם צד), אֵל נְקָמוֹת ה' אֵל נְקָמוֹת הוֹפִיעַ וְגוֹ'. בַּחֲמִישִׁי הָיוּ אוֹמְרִים (שם פא), הַרְנִינוּ לֵאלֹהִים עוּזֵּנוּ, הָרִיעוּ לֵאלֹהֵי יַעֲקֹב. בַּשִּׁשִּׁי הָיוּ אוֹמְרִים (שם צג), ה' מָלָךְ גֵּאוּת לָבֵשׁ וְגוֹ'. בְּשַׁבָּת הָיוּ אוֹמְרִים (שם צב), מִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת, מִזְמוֹר שִׁיר לֶעָתִיד לָבֹא, לְיוֹם שֶׁכֻּלּוֹ שַׁבָּת מְנוּחָה לְחַיֵּי הָעוֹלָמִים:

1.1. In three places the priests keep watch in the Temple: in the chamber of Avtinas, in the chamber of the spark, and in the fire chamber. In the chamber of Avtinas and in the chamber of the spark there were upper chambers where the youths kept watch. The fire chamber was vaulted and it was a large room surrounded with stone projections, and the elders of the clan [serving in the Temple] used to sleep there, with the keys of the Temple courtyard in their hands. The priestly initiates used to place their bedding on the ground. They did not sleep in their sacred garments, but they used to take them off [and fold them] and place them under their heads and cover themselves with their own ordinary clothes. If one of them had a seminal emission, he used to go out and make his way down the winding stairs which went under the Birah, and which was lit by lights on each side until he reached the bathing place. There was a fire close by and an honorable seat [i.e. toilet]: and this was its honor: if he found it locked, he knew there was someone there; if it was open, he knew there was no one there. He would go down and bathe and then come up and dry himself and warm himself in front of the fire. He would then go and take his seat next to his fellow priests until the gates were opened, when he would take his departure. 3.9. The one who had been chosen for clearing the ashes from the inner altar went in carrying the teni which he set down in front of it, and he scooped up the ash in his fists and put it into it, and in the end he swept up what was left into it, and then he left it there and went out. The one who had been chosen to clear the ashes from the menorah went in. If he found the two eastern lights burning, he cleared the ash from the rest and left these two burning. If he found that these two had gone out, he cleared away their ash and kindled them from those which were still lit and then he cleared the ash from the rest. There was a stone in front of the candlestick with three steps on which the priest stood in order to trim the lights. He left the kuz on the second step and went out. 7.3. If the high priest wished to burn the offerings [himself], he would go up the ascent with the deputy high priest at his right. When he reached the middle of the ascent the deputy took hold of his right hand and helped him up. The first [of the other priests] then handed to him the head and the foot and he laid his hands on them and threw them [onto the altar]. The second then handed to the first the two fore legs. And he handed them to the high priest who laid his hands on them and threw them [onto the altar]. The second then went away. In the same way all the other limbs were handed to him and he laid his hands on them and threw them [on to the altar fire]. If he wanted, he could lay his hands and let others throw [them] on the fire. He then went around the altar. From where did he begin? From the southeastern corner; from there he went to the northeastern, then to the northwestern and then to the southwestern. They there handed him the wine for libation. The deputy high priest stood on the corner/horn of the altar with the flags in his hand, and two priests on the table of the fats with two trumpets in their hands. They blew a teki’ah, a teru’ah and a teki’ah. They then went and stood by Ben Arza, one on his right hand and one on his left. When he bent down to make the libation the deputy high priest waved the flags and Ben Arza struck the cymbals and the Levites sang the psalm. When they came to a pause they blew a teki’ah, and the public bowed down. At every pause there was a teki’ah and at every teki’ah a bowing down. This was the order of the regular daily sacrifice for the service of our Lord. May it be His will that it be rebuilt speedily in our days, Amen. 7.4. The following are the psalms that were chanted in the Temple.On the first day they used to say, “The earth is the Lord's and the fullness thereof, the world and they that dwell therein” (Psalms. On the second day they used to say: “Great is the Lord and highly to be praised, in the city of our God. His holy mountain” (Psalms. On the third day they used to say: “God stands in the congregation of God, in the midst of the judges he judges” (Psalms. On the fourth day they used to say: “O Lord, God to whom vengeance belongs. God to whom vengeance belongs, shine forth” (Psalms. On the fifth day they used to say: “Sing aloud unto God our strength, shout unto the God of Jacob” (Psalms. On the sixth day they used to say: “The lord reigns, he is clothed in majesty, the Lord is clothed, He has girded himself with strength” (Psalms. On Shabbat they used to say: “A psalm, a song for the Sabbath day” (Psalms. A psalm, a song for the time to come, for the day that will be all Shabbat and rest for everlasting life. Congratulations! We have finished Tractate Tamid! It is a tradition at this point to thank God for helping us finish learning the tractate and to commit ourselves to going back and relearning it, so that we may not forget it and so that its lessons will stay with us for all of our lives. Tamid may have been one of the more unusual tractates that we have ever learned. Instead of disputes between sages, heaps of logic and laws, we get an intricate description of the Temple service. Indeed, although the language is clearly rabbinic Hebrew, its descriptive style is more characteristic of the Bible than of rabbinic literature. It is likely that these descriptions, or at least parts thereof, come from Temple times. They were preserved because the rabbis fervently hoped that the Temple would be rebuilt during their own lifetimes. While we may or may not share in this wish, I think we can all appreciate the respect in which they held this ceremony. Despite the fact that it was performed each and every day, twice every day, they don’t seem to have lost their sense of wonder at the intimate connection that they received with God through the sacrificial process. I hope you have enjoyed Tamid. Tomorrow we begin Tractate Middot (the last tractate in Seder Kodashim!).

220. Mishnah, Taanit, 2.1-2.2, 4.6-4.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem, keys of •temple (in jerusalem) •temple in jerusalem, destruction of •temple in jerusalem Found in books: Allison, 4 Baruch (2018) 120, 140, 403; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 76; Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 29

2.1. סֵדֶר תַּעֲנִיּוֹת כֵּיצַד, מוֹצִיאִין אֶת הַתֵּבָה לִרְחוֹבָהּ שֶׁל עִיר, וְנוֹתְנִין אֵפֶר מִקְלֶה עַל גַּבֵּי הַתֵּבָה, וּבְרֹאשׁ הַנָּשִׂיא וּבְרֹאשׁ אַב בֵּית דִּין, וְכָל אֶחָד וְאֶחָד נוֹתֵן בְּרֹאשׁוֹ. הַזָּקֵן שֶׁבָּהֶן אוֹמֵר לִפְנֵיהֶן דִּבְרֵי כִבּוּשִׁין, אַחֵינוּ, לֹא נֶאֱמַר בְּאַנְשֵׁי נִינְוֵה, וַיַּרְא הָאֱלֹהִים אֶת שַׂקָּם וְאֶת תַּעֲנִיתָם, אֶלָּא (יונה ג) וַיַּרְא הָאֱלֹהִים אֶת מַעֲשֵׂיהֶם, כִּי שָׁבוּ מִדַּרְכָּם הָרָעָה. וּבַקַּבָּלָה הוּא אוֹמֵר (יואל ב) וְקִרְעוּ לְבַבְכֶם וְאַל בִּגְדֵיכֶם: 2.1. אֵין גּוֹזְרִין תַּעֲנִית עַל הַצִּבּוּר בְּרֹאשׁ חֹדֶשׁ, בַּחֲנֻכָּה וּבְפוּרִים, וְאִם הִתְחִילוּ, אֵין מַפְסִיקִין, דִּבְרֵי רַבָּן גַּמְלִיאֵל. אָמַר רַבִּי מֵאִיר, אַף עַל פִּי שֶׁאָמַר רַבָּן גַּמְלִיאֵל אֵין מַפְסִיקִין, מוֹדֶה הָיָה שֶׁאֵין מַשְׁלִימִין. וְכֵן תִּשְׁעָה בְאָב שֶׁחָל לִהְיוֹת בְּעֶרֶב שַׁבָּת: 2.2. עָמְדוּ בִתְפִלָּה, מוֹרִידִין לִפְנֵי הַתֵּבָה זָקֵן וְרָגִיל, וְיֶשׁ לוֹ בָנִים, וּבֵיתוֹ רֵיקָם, כְּדֵי שֶׁיְּהֵא לִבּוֹ שָׁלֵם בַּתְּפִלָּה, וְאוֹמֵר לִפְנֵיהֶם עֶשְׂרִים וְאַרְבַּע בְּרָכוֹת, שְׁמֹנֶה עֶשְׂרֵה שֶׁבְּכָל יוֹם, וּמוֹסִיף עֲלֵיהֶן עוֹד שֵׁשׁ: 4.6. חֲמִשָּׁה דְבָרִים אֵרְעוּ אֶת אֲבוֹתֵינוּ בְּשִׁבְעָה עָשָׂר בְּתַמּוּז וַחֲמִשָּׁה בְּתִשְׁעָה בְאָב. בְּשִׁבְעָה עָשָׂר בְּתַמּוּז נִשְׁתַּבְּרוּ הַלּוּחוֹת, וּבָטַל הַתָּמִיד, וְהֻבְקְעָה הָעִיר, וְשָׂרַף אַפּוֹסְטֹמוֹס אֶת הַתּוֹרָה, וְהֶעֱמִיד צֶלֶם בַּהֵיכָל. בְּתִשְׁעָה בְאָב נִגְזַר עַל אֲבוֹתֵינוּ שֶׁלֹּא יִכָּנְסוּ לָאָרֶץ, וְחָרַב הַבַּיִת בָּרִאשׁוֹנָה וּבַשְּׁנִיָּה, וְנִלְכְּדָה בֵיתָר, וְנֶחְרְשָׁה הָעִיר. מִשֶּׁנִּכְנַס אָב, מְמַעֲטִין בְּשִׂמְחָה: 4.7. שַׁבָּת שֶׁחָל תִּשְׁעָה בְאָב לִהְיוֹת בְּתוֹכָהּ, אָסוּר מִלְּסַפֵּר וּמִלְּכַבֵּס, וּבַחֲמִישִׁי מֻתָּרִין מִפְּנֵי כְבוֹד הַשַּׁבָּת. עֶרֶב תִּשְׁעָה בְאָב לֹא יֹאכַל אָדָם שְׁנֵי תַבְשִׁילִין, לֹא יֹאכַל בָּשָׂר וְלֹא יִשְׁתֶּה יָיִן. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, יְשַׁנֶּה. רַבִּי יְהוּדָה מְחַיֵּב בִּכְפִיַּת הַמִּטָּה, וְלֹא הוֹדוּ לוֹ חֲכָמִים: 4.8. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, לֹא הָיוּ יָמִים טוֹבִים לְיִשְׂרָאֵל כַּחֲמִשָּׁה עָשָׂר בְּאָב וּכְיוֹם הַכִּפּוּרִים, שֶׁבָּהֶן בְּנוֹת יְרוּשָׁלַיִם יוֹצְאוֹת בִּכְלֵי לָבָן שְׁאוּלִין, שֶׁלֹּא לְבַיֵּשׁ אֶת מִי שֶׁאֵין לוֹ. כָּל הַכֵּלִים טְעוּנִין טְבִילָה. וּבְנוֹת יְרוּשָׁלַיִם יוֹצְאוֹת וְחוֹלוֹת בַּכְּרָמִים. וּמֶה הָיוּ אוֹמְרוֹת, בָּחוּר, שָׂא נָא עֵינֶיךָ וּרְאֵה, מָה אַתָּה בוֹרֵר לָךְ. אַל תִּתֵּן עֵינֶיךָ בַנּוֹי, תֵּן עֵינֶיךָ בַמִּשְׁפָּחָה. שֶׁקֶר הַחֵן וְהֶבֶל הַיֹּפִי, אִשָּׁה יִרְאַת ה' הִיא תִתְהַלָּל (משלי לא). וְאוֹמֵר, תְּנוּ לָהּ מִפְּרִי יָדֶיהָ, וִיהַלְלוּהָ בַשְּׁעָרִים מַעֲשֶׂיהָ. וְכֵן הוּא אוֹמֵר, צְאֶינָה וּרְאֶינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה בָּעֲטָרָה שֶׁעִטְּרָה לּוֹ אִמּוֹ בְּיוֹם חֲתֻנָּתוֹ וּבְיוֹם שִׂמְחַת לִבּוֹ (שיר השירים ג). בְּיוֹם חֲתֻנָּתוֹ, זֶה מַתַּן תּוֹרָה. וּבְיוֹם שִׂמְחַת לִבּוֹ, זֶה בִּנְיַן בֵּית הַמִּקְדָּשׁ, שֶׁיִּבָּנֶה בִמְהֵרָה בְיָמֵינוּ. אָמֵן:

2.1. What is the order [of service] for fast days?They take the ark out to the open space of the city. And they put ashes on the ark and on the head of the Nasi and on the head of the head of the court (av bet. And everyone [else] puts ashes on his own head. The elder among them says in front of them words of admonition, “Brothers, it does not say of the people of Nineveh, ‘And God saw their sackcloth and their fasting,’ but, ‘And God saw their deeds, for they turned from their evil way. (Jonah 3:10)’ And in the prophets it says, ‘And rend your heart and not your garments” (Joel 2:13). 2.2. [When] they stand up to pray they bring down before the ark an old man conversant [with the prayers], one who has children and whose house is empty [of food], so that his heart is complete prayer. He recites before them twenty-four benedictions, the eighteen recited daily, to which he adds six. 4.6. There were five events that happened to our ancestors on the seventeenth of Tammuz and five on the ninth of Av.On the seventeenth of Tammuz: The tablets were shattered; The tamid (daily) offering was cancelled; The [walls] of the city were breached; And Apostomos burned the Torah, and placed an idol in the Temple. On the ninth of Av It was decreed that our ancestors should not enter the land, The Temple was destroyed the first And the second time, Betar was captured, And the city was plowed up. When Av enters, they limit their rejoicing. 4.7. During the week in which the ninth of Av falls it is forbidden to cut the hair and to wash clothes but on Thursday it is permitted in honor of Shabbat. On the eve of the ninth of Av one should not eat a meal of two cooked dishes, nor should he eat meat or drink wine. Rabban Shimon ben Gamaliel says: one should make change [his diet.] Rabbi Judah obligated turning over the bed, but the sages did not agree with him. 4.8. Section one: Rabbi Shimon ben Gamaliel said: There were no days of joy in Israel greater than the fifteenth of Av and Yom Kippur. Section two: On these days the daughters of Jerusalem would go out in borrowed white garments in order not to shame any one who had none. All these garments required immersion. The daughters of Jerusalem come out and dance in the vineyards. What would they say? Young man, lift up your eyes and see what you choose for yourself. Do not set your eyes on beauty but set your eyes on the family. “Grace is deceitful, and beauty is vain, but a woman that fears the Lord, she shall be praised” (Proverbs 31:30). And it further says, “Give her of the fruit of her hands; and let her works praise her in the gates” (ibid, 31:31). Section three: Similarly it says, “O maidens of Zion, go forth and gaze upon King Solomon wearing the crown that his mother gave him on his wedding day, on the day of the gladness of his heart” (Song of Songs 3:11). “On his wedding day”: this refers to Matan Torah (the Giving of the Torah). “And on the day of the gladness of his heart”: this refers to the building of the Temple; may it be rebuilt speedily in our days, Amen.

221. Tosefta, Kippurim, 2.15, 4.16-4.17 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem, instruments, vessels, furnishings in •temple (in jerusalem) Found in books: Allison, 4 Baruch (2018) 134; Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 203

222. Tosefta, Taanit, 2.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem Found in books: Gera, Judith (2014) 266

223. New Testament, Acts, a b c d\n0 13.15 13.15 13 15\n1 3.1 3.1 3 1\n2 5.11 5.11 5 11\n3 5.10 5.10 5 10\n4 5.9 5.9 5 9\n.. ... ... .. ..\n220 7.58-8.1 7.58 7 58\n221 23.12 23.12 23 12\n222 23.15 23.15 23 15\n223 23.14 23.14 23 14\n224 23.13 23.13 23 13\n\n[225 rows x 4 columns] (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 749

13.15. μετὰ δὲ τὴν ἀνάγνωσιν τοῦ νόμου καὶ τῶν προφητῶν ἀπέστειλαν οἱ ἀρχισυνάγωγοι πρὸς αὐτοὺς λέγοντες Ἄνδρες ἀδελφοί, εἴ τις ἔστιν ἐν ὑμῖν λόγος παρακλήσεως πρὸς τὸν λαόν, λέγετε.

13.15. After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak."

224. Tosefta, Sotah, 13.1, 14.6, 15.8-15.15 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem •temple in jerusalem, altar of •temple in jerusalem, destruction of •temple in jerusalem, keys of Found in books: Allison, 4 Baruch (2018) 19, 134, 192

13.1. עד ימיו היה פטיש מכה בירושלים בחולו של מועד אף הוא גזר על הודאי וביטל את הדמאי לפי ששלח [לכל עיירות ישראל מצאן שאין מפרישין אלא תרומה גדולה בלבד מעשר ראשון ומעשר שני מקצתן מפרישין ומקצתן אין מפרישין אמר להם יוחנן כהן גדול הואיל ותרומה גדולה עון מיתה ותרומת מעשר טבל עון מיתה יהא אדם קורא שם לתרומה תרומת מעשר ונותנן לכהן ומעשר שני מחללו על המעות והשאר מעשר ומעשר עני] המוציא מחבירו עליו הראיה. 13.1. משנבנה בית ראשון נגנז אוהל מועד ונגנז עמו [קרסיו] קרשיו ובריחיו ועמודיו ואדניו [ואעפ\"כ] שלא היו משתמשין אלא בשלחן שעשה משה ומנורה שעשה משה לא היתה צריכה שמן המשחה שקדושה הראשונה קדשה לשעתה וקדשה לעתיד לבא.

225. Tosefta, Sanhedrin, 13.12 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem, rebuilding/restoration of Found in books: Allison, 4 Baruch (2018) 157

226. Tosefta, Negaim, 1.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem •temple in jerusalem, altar of •temple in jerusalem, heavenly counterpart •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem, keys of •temple in jerusalem, rebuilding/restoration of Found in books: Allison, 4 Baruch (2018) 404

227. Tosefta, Megillah, 3.25 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple (in jerusalem) Found in books: Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 63

228. New Testament, Apocalypse, 1.8, 2.7, 2.17, 3.4, 3.5, 3.7, 3.12, 3.18, 3.19, 4.8, 4.10, 5.1, 5.4, 5.5, 5.6, 5.8, 6.1, 6.10, 6.11, 7.1, 7.2, 7.3, 7.4, 7.5, 7.6, 7.7, 7.8, 7.9-8.4, 7.9, 7.10, 7.11, 7.12, 7.13, 7.14, 7.15, 7.16, 7.17, 8.1, 8.3, 8.4, 8.34, 9.11, 9.14, 9.15, 11.1, 11.2, 12.11, 12.16, 13.7, 14.8, 15.2, 15.6, 16.13, 16.19, 17.5, 18.2, 18.10, 18.19, 18.21, 19.8, 19.17, 19.20, 19.24, 21.2, 21.10, 21.22, 22.2, 22.14, 22.19, 22.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 409; Gera, Judith (2014) 302

8.3. Καὶ ἄλλος ἄγγελος ἦλθεν καὶἐστάθη ἐπὶ τοῦ θυσιαστηρίουἔχων λιβανωτὸν χρυσοῦν, καὶ ἐδόθη αὐτῷθυμιάματαπολλὰ ἵνα δώσειταῖς προσευχαῖςτῶν ἁγίων πάντων ἐπὶ τὸ θυσιαστήριον τὸ χρυσοῦν τὸ ἐνώπιον τοῦ θρόνου.

8.3. Another angel came and stood over the altar, having a golden censer. Much incense was given to him, that he should add it to the prayers of all the saints on the golden altar which was before the throne.

229. Mishnah, Shekalim, 1.5, 2.1, 2.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •jerusalem, temple in •temple, in jerusalem •diaspora, centrality of the jerusalem temple in the world-view of diaspora jews •temple in jerusalem Found in books: Goodman, Judaism in the Roman World: Collected Essays (2006) 65; Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 193

1.5. אַף עַל פִּי שֶׁאָמְרוּ, אֵין מְמַשְׁכְּנִין נָשִׁים וַעֲבָדִים וּקְטַנִּים, אִם שָׁקְלוּ מְקַבְּלִין מִיָּדָן. הַנָּכְרִי וְהַכּוּתִי שֶׁשָּׁקְלוּ, אֵין מְקַבְּלִין מִיָּדָן. וְאֵין מְקַבְּלִין מִיָּדָן קִנֵּי זָבִין וְקִנֵּי זָבוֹת וְקִנֵּי יוֹלְדוֹת, וְחַטָאוֹת וַאֲשָׁמוֹת. (אֲבָל) נְדָרִים וּנְדָבוֹת, מְקַבְּלִין מִיָּדָן. זֶה הַכְּלָל, כָּל שֶׁנִּדָּר וְנִדָּב, מְקַבְּלִין מִיָּדָן. כָּל שֶׁאֵין נִדָּר וְנִדָּב אֵין מְקַבְּלִין מִיָּדָן. וְכֵן הוּא מְפֹרָשׁ עַל יְדֵי עֶזְרָא, שֶׁנֶּאֱמַר (עזרא ד) לֹא לָכֶם וְלָנוּ לִבְנוֹת בַּיִת לֵאלֹהֵינוּ: 2.1. מְצָרְפִין שְׁקָלִים לְדַרְכּוֹנוֹת מִפְּנֵי מַשּׂוֹי הַדֶּרֶךְ. כְּשֵׁם שֶׁהָיוּ שׁוֹפָרוֹת בַּמִּקְדָּשׁ, כָּךְ הָיוּ שׁוֹפָרוֹת בַּמְּדִינָה. בְּנֵי הָעִיר שֶׁשָּׁלְחוּ אֶת שִׁקְלֵיהֶן וְנִגְנְבוּ אוֹ שֶׁאָבָדוּ, אִם נִתְרְמָה הַתְּרוּמָה, נִשְׁבָּעִין לַגִּזְבָּרִים. וְאִם לָאו נִשְׁבָּעִין לִבְנֵי הָעִיר, וּבְנֵי הָעִיר שׁוֹקְלִין תַּחְתֵּיהֶן. נִמְצָאוּ, אוֹ שֶׁהֶחֱזִירוּם הַגַּנָּבִים, אֵלּוּ וָאֵלּוּ שְׁקָלִים, וְאֵין עוֹלִין לָהֶן לְשָׁנָה הַבָּאָה: 2.4. אָמַר רַבִּי שִׁמְעוֹן, מַה בֵּין שְׁקָלִים לְחַטָאת. שְׁקָלִים יֵשׁ לָהֶם קִצְבָה, וְחַטָאת אֵין לָהּ קִצְבָה. רַבִּי יְהוּדָה אוֹמֵר, אַף לִשְׁקָלִים אֵין לָהֶן קִצְבָה, שֶׁכְּשֶׁעָלוּ יִשְׂרָאֵל מִן הַגּוֹלָה הָיוּ שׁוֹקְלִים דַּרְכּוֹנוֹת, חָזְרוּ לִשְׁקוֹל סְלָעִים, חָזְרוּ לִשְׁקוֹל טְבָעִין, וּבִקְּשׁוּ לִשְׁקֹל דִּינָרִים. אָמַר רַבִּי שִׁמְעוֹן, אַף עַל פִּי כֵן, יַד כֻּלָּן שָׁוָה. אֲבָל חַטָאת, זֶה מֵבִיא בְּסֶלַע וְזֶה מֵבִיא בִּשְׁתַּיִם וְזֶה מֵבִיא בְּשָׁלשׁ:

1.5. Even though they said, “they don’t exact pledges from women, slaves or minors, [yet] if they paid the shekel it is accepted from them. If a non-Jew or a Samaritan paid the shekel they do not accept it from them. And they do not accept from them the bird-offerings of zavin or bird-offerings of zavot or bird-offerings of women after childbirth, Or sin-offerings or guilt-offerings. But vow-offerings and freewill-offerings they do accept from them. This is the general rule: all offerings which can be made as a vow-offering or a freewill-offering they do accept from them, but offerings which cannot be made as a vow-offering or a freewill-offering they do not accept from them. And thus it is explicitly stated by Ezra, as it is said: “You have nothing to do with us to build a house unto our God” (Ezra 4:3). 2.1. They may change shekels into darics because of the load of the journey. Just as there were shofar-shaped chests in the Temple so there were shofar-shaped chests in the provinces. The townspeople who had sent their shekels and they were stolen or lost: If the appropriation had already been made [the messengers] swear an oath to the treasurers; But if the appropriation had not yet been made they swear to the townspeople, and the townspeople must pay [new] shekels in the place of the [lost] shekels. [If the lost shekels] were found, or if the thieves restored them, then both [the first shekels and their substitutes] are [sacred] shekels and they cannot be credited [to the account] of the coming year. 2.4. Rabbi Shimon says: what is the difference between shekels and a sin-offering? Shekels have a fixed value, but a sin-offering has no fixed value. Rabbi Judah says: shekels also have no fixed value. For when the Israelites came up out of the diaspora they used to pay the shekel in darics, then they paid the shekel in selas, then they paid it in tibs, and finally they wanted to pay it in dinars. But Rabbi Shimon said: nevertheless they are all of the same value for everyone, whereas [in the case of] a sin-offering one man may bring it of the value of one sela, another may bring it of the value of two selas, and another in the value of three selas.

230. New Testament, Jude, 20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison, 4 Baruch (2018) 327

231. Mishnah, Bekhorot, 2.2-2.3, 8.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sacred land, in judea, of the jerusalem temple Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 166

8.8. אֵין פּוֹדִין לֹא בַעֲבָדִים, וְלֹא בִשְׁטָרוֹת, וְלֹא בְקַרְקָעוֹת, וְלֹא בְהֶקְדֵּשׁוֹת. כָּתַב לַכֹּהֵן שֶׁהוּא חַיָּב לוֹ חָמֵשׁ סְלָעִים, חַיָּב לִתֵּן לוֹ וּבְנוֹ אֵינוֹ פָדוּי, לְפִיכָךְ אִם רָצָה הַכֹּהֵן לִתֵּן לוֹ מַתָּנָה, רַשַּׁאי. הַמַּפְרִישׁ פִּדְיוֹן בְּנוֹ וְאָבַד, חַיָּב בְּאַחֲרָיוּתוֹ, שֶׁנֶּאֱמַר (במדבר יח), יִהְיֶה לָּךְ וּפָדֹה תִפְדֶּה:

8.8. We must not redeem [a first-born] with slaves, nor with notes of indebtedness, nor with immovable properties, nor with objects of hekdesh. If one gives a written acknowledgment to a priest that he owes him five selas he is bound to give them to him, although his son is not considered as redeemed. Therefore, if the priest wishes to give him [the note of indebtedness] as a gift he is permitted to do so. If one set aside the redemption money of his son and it became lost, he is responsible for it, because it says: “Shall be for you [but] you shall surely redeem” (Numbers 18:15).

232. Mishnah, Bava Batra, 8.1, 4a (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Gera, Judith (2014) 268

233. Mishnah, Avot, 1.1-1.2, 2.13, 3.15, 3.18, 5.9, 6.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •priests adolescent, of the second temple in jerusalem •temple in jerusalem •temple in jerusalem, destruction of •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem, keys of •temple in jerusalem, beauty of •temple in jerusalem, altar of Found in books: Allison, 4 Baruch (2018) 114, 120, 137, 156, 405, 408, 409; Dignas Parker and Stroumsa, Priests and Prophets Among Pagans, Jews and Christians (2013) 48; Goodman, Judaism in the Roman World: Collected Essays (2006) 86

1.1. משֶׁה קִבֵּל תּוֹרָה מִסִּינַי, וּמְסָרָהּ לִיהוֹשֻׁעַ, וִיהוֹשֻׁעַ לִזְקֵנִים, וּזְקֵנִים לִנְבִיאִים, וּנְבִיאִים מְסָרוּהָ לְאַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה. הֵם אָמְרוּ שְׁלשָׁה דְבָרִים, הֱווּ מְתוּנִים בַּדִּין, וְהַעֲמִידוּ תַלְמִידִים הַרְבֵּה, וַעֲשׂוּ סְיָג לַתּוֹרָה: 1.1. שְׁמַעְיָה וְאַבְטַלְיוֹן קִבְּלוּ מֵהֶם. שְׁמַעְיָה אוֹמֵר, אֱהֹב אֶת הַמְּלָאכָה, וּשְׂנָא אֶת הָרַבָּנוּת, וְאַל תִּתְוַדַּע לָרָשׁוּת: 1.2. שִׁמְעוֹן הַצַּדִּיק הָיָה מִשְּׁיָרֵי כְנֶסֶת הַגְּדוֹלָה. הוּא הָיָה אוֹמֵר, עַל שְׁלשָׁה דְבָרִים הָעוֹלָם עוֹמֵד, עַל הַתּוֹרָה וְעַל הָעֲבוֹדָה וְעַל גְּמִילוּת חֲסָדִים: 2.13. רַבִּי שִׁמְעוֹן אוֹמֵר, הֱוֵי זָהִיר בִּקְרִיאַת שְׁמַע וּבַתְּפִלָּה. וּכְשֶׁאַתָּה מִתְפַּלֵּל, אַל תַּעַשׂ תְּפִלָּתְךָ קֶבַע, אֶלָּא רַחֲמִים וְתַחֲנוּנִים לִפְנֵי הַמָּקוֹם בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (יואל ב) כִּי חַנּוּן וְרַחוּם הוּא אֶרֶךְ אַפַּיִם וְרַב חֶסֶד וְנִחָם עַל הָרָעָה. וְאַל תְּהִי רָשָׁע בִּפְנֵי עַצְמְךָ: 3.15. הַכֹּל צָפוּי, וְהָרְשׁוּת נְתוּנָה, וּבְטוֹב הָעוֹלָם נִדּוֹן. וְהַכֹּל לְפִי רֹב הַמַּעֲשֶׂה:" 6.9. אָמַר רַבִּי יוֹסֵי בֶן קִסְמָא, פַּעַם אַחַת הָיִיתִי מְהַלֵּךְ בַּדֶּרֶךְ וּפָגַע בִּי אָדָם אֶחָד, וְנָתַן לִי שָׁלוֹם, וְהֶחֱזַרְתִּי לוֹ שָׁלוֹם. אָמַר לִי, רַבִּי, מֵאֵיזֶה מָקוֹם אַתָּה. אָמַרְתִּי לוֹ, מֵעִיר גְּדוֹלָה שֶׁל חֲכָמִים וְשֶׁל סוֹפְרִים אָנִי. אָמַר לִי, רַבִּי, רְצוֹנְךָ שֶׁתָּדוּר עִמָּנוּ בִמְקוֹמֵנוּ, וַאֲנִי אֶתֵּן לְךָ אֶלֶף אֲלָפִים דִּינְרֵי זָהָב וַאֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת. אָמַרְתִּי לוֹ, בְּנִי, אִם אַתָּה נוֹתֵן לִי כָל כֶּסֶף וְזָהָב וַאֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת שֶׁבָּעוֹלָם, אֵינִי דָר אֶלָּא בִמְקוֹם תּוֹרָה. וְלֹא עוֹד, אֶלָּא שֶׁבִּשְׁעַת פְּטִירָתוֹ שֶׁל אָדָם אֵין מְלַוִּין לוֹ לָאָדָם לֹא כֶסֶף וְלֹא זָהָב וְלֹא אֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת, אֶלָּא תוֹרָה וּמַעֲשִׂים טוֹבִים בִּלְבַד, שֶׁנֶּאֱמַר (משלי ו) בְּהִתְהַלֶּכְךָ תַּנְחֶה אֹתָךְ, בְּשָׁכְבְּךָ תִּשְׁמֹר עָלֶיךָ, וַהֲקִיצוֹתָ הִיא תְשִׂיחֶךָ. בְּהִתְהַלֶּכְךָ תַּנְחֶה אֹתָךְ, בָּעוֹלָם הַזֶּה, בְּשָׁכְבְּךָ תִּשְׁמֹר עָלֶיךָ, בַּקֶּבֶר, וַהֲקִיצוֹתָ הִיא תְשִׂיחֶךָ, לָעוֹלָם הַבָּא. וְכֵן כָּתוּב בְּסֵפֶר תְּהִלִּים עַל יְדֵי דָוִד מֶלֶךְ יִשְׂרָאֵל (תהלים קיט), טוֹב לִי תוֹרַת פִּיךָ מֵאַלְפֵי זָהָב וָכָסֶף. וְאוֹמֵר (חגי ב) לִי הַכֶּסֶף וְלִי הַזָּהָב אָמַר ה' צְבָאוֹת:

1.1. Moses received the torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. They said three things: Be patient in [the administration of] justice, raise many disciples and make a fence round the Torah. 1.2. Shimon the Righteous was one of the last of the men of the great assembly. He used to say: the world stands upon three things: the Torah, the Temple service, and the practice of acts of piety. 2.13. Rabbi Shimon said: Be careful with the reading of Shema and the prayer, And when you pray, do not make your prayer something automatic, but a plea for compassion before God, for it is said: “for he is gracious and compassionate, slow to anger, abounding in kindness, and renouncing punishment” (Joel 2:13); And be not wicked in your own esteem. 3.15. Everything is foreseen yet freedom of choice is granted, And the world is judged with goodness; And everything is in accordance with the preponderance of works." 6.9. Rabbi Yose ben Kisma said: Once I was walking by the way when a man met me, and greeted me and I greeted him. He said to me, “Rabbi, where are you from?” I said to him, “I am from a great city of sages and scribes”. He said to me, “Rabbi, would you consider living with us in our place? I would give you a thousand thousand denarii of gold, and precious stones and pearls.” I said to him: “My son, even if you were to give me all the silver and gold, precious stones and pearls that are in the world, I would not dwell anywhere except in a place of Torah; for when a man passes away there accompany him neither gold nor silver, nor precious stones nor pearls, but Torah and good deeds alone, as it is said, “When you walk it will lead you. When you lie down it will watch over you; and when you are awake it will talk with you” (Proverbs 6:22). “When you walk it will lead you” in this world. “When you lie down it will watch over you” in the grave; “And when you are awake it will talk with you” in the world to come. And thus it is written in the book of Psalms by David, king of Israel, “I prefer the teaching You proclaimed to thousands of pieces of gold and silver” (Psalms 119:71), And it says: “Mine is the silver, and mine the gold, says the Lord of Hosts” (Haggai 2:8).

234. Mishnah, Avodah Zarah, 2.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple in jerusalem Found in books: Gera, Judith (2014) 333

2.6. אֵלּוּ דְבָרִים שֶׁל גּוֹיִם אֲסוּרִין וְאֵין אִסּוּרָן אִסּוּר הֲנָאָה. חָלָב שֶׁחֲלָבוֹ גוֹי וְאֵין יִשְׂרָאֵל רוֹאֵהוּ, וְהַפַּת, וְהַשֶּׁמֶן שֶׁלָּהֶן. רַבִּי וּבֵית דִּינוֹ הִתִּירוּ בַשֶּׁמֶן. וּשְׁלָקוֹת, וּכְבָשִׁין שֶׁדַּרְכָּן לָתֵת לְתוֹכָן יַיִן וָחֹמֶץ, וְטָרִית טְרוּפָה, וְצִיר שֶׁאֵין בָּהּ דָּגָה כִלְבִּית שׁוֹטֶטֶת בּוֹ, וְהַחִלָּק, וְקֹרֶט שֶׁל חִלְתִּית, וּמֶלַח סַלְקוֹנְטִית, הֲרֵי אֵלּוּ אֲסוּרִין וְאֵין אִסּוּרָן אִסּוּר הֲנָאָה:

2.6. The following articles of non-Jews are prohibited but the prohibition does not extend to deriving benefit from them: 1. milk which a non-Jew milked without an israelite watching him, 2. their bread and oil (Rabbi and his court permitted the oil) 3. stewed and pickled things into which they are accustomed to put wine or vinegar, 4. pickled herring which had been minced, 5. brine in which there is no kalbith-fish floating, 6. helek, 7. pieces of asa foetida 8. and sal-conditum. Behold these are prohibited but the prohibition does not extend to deriving benefit from them.

235. Martial, Epigrams, 5.78, 6.8.8, 7.30.5, 11.94, 102.14 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple (in jerusalem) •temple in jerusalem, destruction of Found in books: Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 197; Gruen, Rethinking the Other in Antiquity (2011) 184

5.78. TO TURANIUS: If you are suffering from dread of a melancholy dinner at home, Turanius, you may come and fast with me. If you are in the habit of taking a preparatory whet, you will experience no want of common Cappadocian lettuces and strong leeks. The tunny will lurk under slices of egg; a cauliflower hot enough to burn your fingers, and which has but just left the cool garden, will be served freehand green on a black platter; while sausages will float on snow-white porridge, and the pale bean will accompany the red-streaked bacon; If you would know the riches of the second course, raisins will be set before you, and pears which pass for Syrian, and chestnuts to which learned Naples gave birth, roasted at a slow fire. The wine you will prove in drinking it. After all this, if Bacchus perchance, as is his wont, produce a craving, excellent olives, which Picenian branches recently bore, will come to your relief with the hot vetch and the tepid lupine. The dinner is small; who can deny it? — but you will not have to invent falsehoods, or hear them invented; you will recline at ease, and with your own natural look; the host will not read aloud a bulky volume of his own compositions, nor will licentious girls from shameless Cadiz be there to gratify you with wanton attitudes; but (and I hope it will not be unpleasant or distasteful to you) the small reed-pipe will be heard. Such is my little dinner. You will follow Claudia, whom you earnestly wish should be with me before yourself. 11.94. ON A JEW, A RIVAL POET: As for the fact that you are exceedingly envious and everywhere carping at my writings, I pardon you, circumcised poet; you have your reasons. Nor am I at all concerned that, while carping at my verses, you steal them; for this too, circumcised poet, you have your reasons. This however, circumcised poet, annoys me, that, though you were born in the heart of Jerusalem, you attempt to seduce the object of my affections You deny that such is the case, and swear by the temples of Jupiter. I do not believe you; swear, circumcised poet, by Anchialus.

236. New Testament, James, 3.11, 3.13, 4.15, 5.16, 5.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple in jerusalem •temple in jerusalem, destruction of Found in books: Allison, 4 Baruch (2018) 96, 98, 106, 362, 438

3.13. Τίς σοφὸς καὶ ἐπιστήμων ἐν ὑμῖν; δειξάτω ἐκ τῆς καλῆς ἀναστροφῆς τὰ ἔργα αὐτοῦ ἐν πραΰτητι σοφίας. 4.15. ἀντὶ τοῦ λέγειν ὑμᾶς Ἐὰν ὁ κύριος θέλῃ, καὶ ζήσομεν καὶ ποιήσομεν τοῦτο ἢ ἐκεῖνο. 5.16. ἐξομολογεῖσθε οὖν ἀλλήλοις τὰς ἁμαρτίας καὶ προσεύχεσθε ὑπὲρ ἀλλήλων, ὅπως ἰαθῆτε. 5.20. γινώσκετε ὅτι ὁ ἐπιστρέψας ἁμαρτωλὸν ἐκ πλάνης ὁδοῦ αὐτοῦ σώσει ψυχὴν αὐτοῦ ἐκ θανάτου καὶ καλύψει πλῆθος ἁμαρτιῶν.

3.13. Who is wise and understanding among you? Let him show by his good conduct that his deeds are done in gentleness of wisdom. 4.15. For you ought to say, "If the Lord wills, we will both live, and do this or that." 5.16. Confess your offenses to one another, and pray one for another, that you may be healed. The effective, earnest prayer of a righteous man is powerfully effective. 5.20. let him know that he who turns a sinner from the error of his way will save a soul from death, and will cover a multitude of sins.

237. Appian, Civil Wars, 8.20.135 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •gaius (emperor), attempt of, to have statue erected in jerusalem temple •temple of jerusalem, attempt of gaius to erect statue in Found in books: Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 221

238. Tacitus, Histories, 4.81, 5.3-5.4, 5.5.1, 5.5.5, 5.8.1, 5.9, 5.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem •pompey; entered temple in jerusalem •loyalty of egyptian jews to temple in jerusalem, loyalty to rulers, josephus’ view of •temple (in jerusalem) •temple in jerusalem, destruction of •temple in jerusalem, holy of holies in •temple in jerusalem, instruments, vessels, furnishings in Found in books: Allison, 4 Baruch (2018) 88, 140, 174, 187; Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 202; Feldman, Judaism and Hellenism Reconsidered (2006) 495; Goodman, Judaism in the Roman World: Collected Essays (2006) 47; Sider, Christian and Pagan in the Roman Empire: The Witness of Tertullian (2001) 35

4.81. During the months while Vespasian was waiting at Alexandria for the regular season of the summer winds and a settled sea, many marvels continued to mark the favour of heaven and a certain partiality of the gods toward him. One of the common people of Alexandria, well known for his loss of sight, threw himself before Vespasian's knees, praying him with groans to cure his blindness, being so directed by the god Serapis, whom this most superstitious of nations worships before all others; and he besought the emperor to deign to moisten his cheeks and eyes with his spittle. Another, whose hand was useless, prompted by the same god, begged Caesar to step and trample on it. Vespasian at first ridiculed these appeals and treated them with scorn; then, when the men persisted, he began at one moment to fear the discredit of failure, at another to be inspired with hopes of success by the appeals of the suppliants and the flattery of his courtiers: finally, he directed the physicians to give their opinion as to whether such blindness and infirmity could be overcome by human aid. Their reply treated the two cases differently: they said that in the first the power of sight had not been completely eaten away and it would return if the obstacles were removed; in the other, the joints had slipped and become displaced, but they could be restored if a healing pressure were applied to them. Such perhaps was the wish of the gods, and it might be that the emperor had been chosen for this divine service; in any case, if a cure were obtained, the glory would be Caesar's, but in the event of failure, ridicule would fall only on the poor suppliants. So Vespasian, believing that his good fortune was capable of anything and that nothing was any longer incredible, with a smiling countece, and amid intense excitement on the part of the bystanders, did as he was asked to do. The hand was instantly restored to use, and the day again shone for the blind man. Both facts are told by eye-witnesses even now when falsehood brings no reward. 5.3. Most authors agree that once during a plague in Egypt which caused bodily disfigurement, King Bocchoris approached the oracle of Ammon and asked for a remedy, whereupon he was told to purge his kingdom and to transport this race into other lands, since it was hateful to the gods. So the Hebrews were searched out and gathered together; then, being abandoned in the desert, while all others lay idle and weeping, one only of the exiles, Moses by name, warned them not to hope for help from gods or men, for they were deserted by both, but to trust to themselves, regarding as a guide sent from heaven the one whose assistance should first give them escape from their present distress. They agreed, and then set out on their journey in utter ignorance, but trusting to chance. Nothing caused them so much distress as scarcity of water, and in fact they had already fallen exhausted over the plain nigh unto death, when a herd of wild asses moved from their pasturage to a rock that was shaded by a grove of trees. Moses followed them, and, conjecturing the truth from the grassy ground, discovered abundant streams of water. This relieved them, and they then marched six days continuously, and on the seventh seized a country, expelling the former inhabitants; there they founded a city and dedicated a temple. 5.4. To establish his influence over this people for all time, Moses introduced new religious practices, quite opposed to those of all other religions. The Jews regard as profane all that we hold sacred; on the other hand, they permit all that we abhor. They dedicated, in a shrine, a statue of that creature whose guidance enabled them to put an end to their wandering and thirst, sacrificing a ram, apparently in derision of Ammon. They likewise offer the ox, because the Egyptians worship Apis. They abstain from pork, in recollection of a plague, for the scab to which this animal is subject once afflicted them. By frequent fasts even now they bear witness to the long hunger with which they were once distressed, and the unleavened Jewish bread is still employed in memory of the haste with which they seized the grain. They say that they first chose to rest on the seventh day because that day ended their toils; but after a time they were led by the charms of indolence to give over the seventh year as well to inactivity. Others say that this is done in honour of Saturn, whether it be that the primitive elements of their religion were given by the Idaeans, who, according to tradition, were expelled with Saturn and became the founders of the Jewish race, or is due to the fact that, of the seven planets that rule the fortunes of mankind, Saturn moves in the highest orbit and has the greatest potency; and that many of the heavenly bodies traverse their paths and courses in multiples of seven. 5.9. The first Roman to subdue the Jews and set foot in their temple by right of conquest was Gnaeus Pompey; thereafter it was a matter of common knowledge that there were no representations of the gods within, but that the place was empty and the secret shrine contained nothing. The walls of Jerusalem were razed, but the temple remained standing. Later, in the time of our civil wars, when these eastern provinces had fallen into the hands of Mark Antony, the Parthian prince, Pacorus, seized Judea, but he was slain by Publius Ventidius, and the Parthians were thrown back across the Euphrates: the Jews were subdued by Gaius Sosius. Antony gave the throne to Herod, and Augustus, after his victory, increased his power. After Herod's death, a certain Simon assumed the name of king without waiting for Caesar's decision. He, however, was put to death by Quintilius Varus, governor of Syria; the Jews were repressed; and the kingdom was divided into three parts and given to Herod's sons. Under Tiberius all was quiet. Then, when Caligula ordered the Jews to set up his statue in their temple, they chose rather to resort to arms, but the emperor's death put an end to their uprising. The princes now being dead or reduced to insignificance, Claudius made Judea a province and entrusted it to Roman knights or to freedmen; one of the latter, Antonius Felix, practised every kind of cruelty and lust, wielding the power of king with all the instincts of a slave; he had married Drusilla, the grand-daughter of Cleopatra and Antony, and so was Antony's grandson-inâlaw, while Claudius was Antony's grandson. 5.13. Prodigies had indeed occurred, but to avert them either by victims or by vows is held unlawful by a people which, though prone to superstition, is opposed to all propitiatory rites. Contending hosts were seen meeting in the skies, arms flashed, and suddenly the temple was illumined with fire from the clouds. of a sudden the doors of the shrine opened and a superhuman voice cried: "The gods are departing": at the same moment the mighty stir of their going was heard. Few interpreted these omens as fearful; the majority firmly believed that their ancient priestly writings contained the prophecy that this was the very time when the East should grow strong and that men starting from Judea should possess the world. This mysterious prophecy had in reality pointed to Vespasian and Titus, but the common people, as is the way of human ambition, interpreted these great destinies in their own favour, and could not be turned to the truth even by adversity. We have heard that the total number of the besieged of every age and both sexes was six hundred thousand; there were arms for all who could use them, and the number ready to fight was larger than could have been anticipated from the total population. Both men and women showed the same determination; and if they were to be forced to change their home, they feared life more than death. Such was the city and people against which Titus Caesar now proceeded; since the nature of the ground did not allow him to assault or employ any sudden operations, he decided to use earthworks and mantlets; the legions were assigned to their several tasks, and there was a respite of fighting until they made ready every device for storming a town that the ancients had ever employed or modern ingenuity invented.

239. Suetonius, Domitianus, 12.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •jerusalem, temple in •temple, in jerusalem Found in books: Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 186

12.2. Estates of those in no way connected with him were confiscated, if but one man came forward to declare that he had heard from the deceased during his lifetime that Caesar was his heir. Besides other taxes, that on the Jews was levied with the utmost rigour, and those were prosecuted who without publicly acknowledging that faith yet lived as Jews, as well as those who concealed their origin and did not pay the tribute levied upon their people. I recall being present in my youth when the person of a man ninety years old was examined before the procurator and a very crowded court, to see whether he was circumcised.

240. Suetonius, Claudius, 17.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem Found in books: Gera, Judith (2014) 445

241. Ps.-Philo, Biblical Antiquities, 18.13, 18.14, 25.2-26.2, 26.12, 26.13, 26.14, 26.15, 29.3, 30.4, 30.5, 32.18, 48.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Gera, Judith (2014) 181

242. Martial, Epigrams, 5.78, 6.8.8, 7.30.5, 11.94, 102.14 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple (in jerusalem) •temple in jerusalem, destruction of Found in books: Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 197; Gruen, Rethinking the Other in Antiquity (2011) 184

243. Clement of Rome, 1 Clement, 17.1, 18.6, 41.2, 49.5, 57.2, 60.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, beauty of •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem, destruction of •temple in jerusalem •temple in jerusalem, altar of •temple in jerusalem, heavenly counterpart •temple in jerusalem, holy of holies in •temple in jerusalem, keys of •temple in jerusalem, rebuilding/restoration of •temple (in jerusalem) Found in books: Allison, 4 Baruch (2018) 96, 125, 126, 156, 166, 251, 404; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 78

17.1. Μιμηταὶ γενώμεθα κἀκείνων, οἵτινες ἐν δέρμασιν αἰγείοις καὶ μηλωταῖς περιεπάτησαν κηρύσσοντες τὴν ἔλευσιν τοῦ Χριστοῦ: λέγομεν δὲ Ἠλίαν καὶ Ἑλισαιέ, ἔτι δὲ καὶ Ἰεζεκιήλ, τοὺς προφήτας: πρὸς τούτοις καὶ τοὺς μεμαρτυρημένους. 41.2. οὐ πανταχοῦ, ἀδελφοί, προσφέρονται θυσίαι ἐνδελεχισμοῦ ἢ εὐχῶν C reads proseuxw=n. ἢ περὶ ἁμαρτίας καὶ πλημμελείας, ἀλλ̓ ἢ ἐν Ἱερουσαλὴμ μόνῃ: κἀκεῖ δὲ οὐκ ἐν παντὶ τόπῳ προσφέρεται, ἀλλ̓ ἔμπροσθεν τοῦ ναοῦ πρὸς τὸ θυσιαστήριον, μωμοσκοπηθὲν τὸ προσφερόμενον διὰ τοῦ ἀρχιερέως καὶ τῶν προειρημένων λειτουργῶν. 49.5. ἀγάπη κολλᾷ ἡμᾶς τῷ θεῷ, ἀγάπη καλύπτει πλῆθος ἁμαρτιῶν, ἀγάπη πάντα I Cor. 13, 4-7 ἀνέχεται, πάντα μακροθυμεῖ: οὐδὲν βάναυσον ἐν ἀγάπῃ, οὐδὲν ὑπερήφανον: ἀγάπη σχίσμα οὐκ ἔχει, ἀγάπη οὐ στασιάζει, ἀγάπη πάντα ποιεῖ ἐν ὁμονοίᾳ: ἐν τῇ ἀγάπῃ ἐτελειώθησαν πάντες οἱ ἐκλεκτοὶ τοῦ θεοῦ, δίχα ἀγάπης οὐδὲν εὐάρεστόν ἐστιν e)sti/n om. L. Clem. τῷ θεῷ. 57.2. μάθετε ὑποτάσσεσθαι, ἀποθέμενοι τὴν ἀλαζόνα καὶ ὑπερήφανον τῆς γλώσσης ὑμῶν αὐθάδειαν: ἄμεινον γάρ ἐστιν ὑμῖν, ἐν τῷ ποιμνίῳ τοῦ Χριστοῦ μικροὺς καὶ ἐλλογίμους εὑρεθῆναι, ἢ καθ̓ ὑπεροχὴν δοκοῦντας ἐκριφῆναι ἐκ τῆς ἐλπίδος αὐτοῦ. 60.3. ναί, δέσποτα, ἐπίφανον τὸ πρόσωπόν σου ἐφ̓ Ps. 67, 1; 80, 3. 7. 19; Num. 6, 25, 26 ἡμᾶς εἰς ἀγαθὰ ἐν εἰρήνῃ, εἰς τὸ σκεπασθῆναι ἡμᾶς τῇ χειρί σου τῇ κραταιᾷ καὶ ῥυσθῆναι ἀπὸ Gen. 50, 20; Jer. 21, 10; 24, 6; Am. 9, 4; Deut. 30, 9 πάσης ἁμαρτίας τῷ βραχίονί σου τῷ ὑψηλῷ, καὶ ῥῦσαι ἡμᾶς ἀπὸ τῶν μισούντων ἡμᾶς ἀδίκως.

244. Clement of Rome, 2 Clement, 16.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison, 4 Baruch (2018) 96

245. Josephus Flavius, Jewish Antiquities, a b c d\n0 18.275 18.275 18 275\n1 14.201 14.201 14 201\n2 14.203 14.203 14 203\n3 14.204 14.204 14 204\n4 14.205 14.205 14 205\n.. ... ... ... ...\n579 "12.146" "12.146" "12 146"\n580 "12.141" "12.141" "12 141"\n581 12.239 12.239 12 239\n582 12.240 12.240 12 240\n583 12.241 12.241 12 241\n\n[584 rows x 4 columns] (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 221

18.275. ἴσως γὰρ ἂν ἐπικλασθέντα τὸν Γάιον μηδὲν ὠμὸν διανοηθῆναι μηδὲ ἐπ' ἀναστάσει φρονῆσαι τοῦ ἔθνους: ἐμμένοντος δὲ τῇ τότε βουλῇ τοῦ πολεμεῖν τότε δὴ καὐτὸν ἅπτεσθαι τοῦ πράγματος.

18.275. and that perhaps Caius might be thereby moved to pity, and not order any barbarous action to be done to them, nor think of destroying the nation: that if he continues inflexible in his former opinion to bring a war upon them, he may then set about it himself.

246. Josephus Flavius, Jewish War, 1.50, 1.61, 1.149, 1.152, 1.153, 1.179, 1.190, 1.191, 1.308, 1.313, 1.357, 1.401, 1.402, 1.403, 1.404, 1.405, 1.406, 1.407, 1.408, 1.409, 1.410, 1.411, 1.412, 1.413, 1.414, 1.415, 1.416, 1.417, 1.418, 1.419, 1.420, 1.421, 1.422, 1.423, 1.424, 1.425, 1.426, 1.427, 1.428, 1.619, 1.648, 1.649, 1.650, 1.651, 1.652, 1.653, 1.654, 1.655, 2.50, 2.80, 2.81, 2.82, 2.83, 2.84, 2.85, 2.86, 2.87, 2.88, 2.89, 2.90, 2.91, 2.92, 2.122, 2.128, 2.129, 2.134, 2.143, 2.147, 2.148, 2.150, 2.175, 2.200, 2.222, 2.224, 2.228, 2.229, 2.230, 2.231, 2.241, 2.275, 2.293, 2.294, 2.295, 2.309, 2.310, 2.316, 2.321, 2.331, 2.333, 2.335, 2.339, 2.340, 2.341, 2.344, 2.345, 2.346, 2.347, 2.348, 2.349, 2.350, 2.351, 2.352, 2.353, 2.354, 2.355, 2.356, 2.357, 2.358, 2.359, 2.360, 2.361, 2.362, 2.363, 2.364, 2.365, 2.366, 2.367, 2.368, 2.369, 2.370, 2.371, 2.372, 2.373, 2.374, 2.375, 2.376, 2.377, 2.378, 2.379, 2.380, 2.381, 2.382, 2.383, 2.384, 2.385, 2.386, 2.387, 2.388, 2.389, 2.390, 2.391, 2.392, 2.393, 2.394, 2.395, 2.396, 2.397, 2.398, 2.399, 2.400, 2.401, 2.402, 2.403, 2.404, 2.405, 2.406, 2.407, 2.409, 2.410, 2.411, 2.412, 2.413, 2.414, 2.415, 2.416, 2.417, 2.418, 2.426, 2.443, 2.449, 2.520, 2.556, 2.557, 2.558, 2.563, 2.566, 2.595, 3.11, 3.19, 3.35, 3.36, 3.37, 3.38, 3.39, 3.40, 3.41, 3.42, 3.43, 3.44, 3.45, 3.46, 3.47, 3.48, 3.49, 3.50, 3.51, 3.52, 3.53, 3.54, 3.55, 3.56, 3.57, 3.58, 3.321, 3.518, 4.140, 4.141, 4.142, 4.143, 4.144, 4.145, 4.146, 4.319, 4.320, 4.321, 4.451, 4.452, 4.453, 4.454, 4.455, 4.456, 4.457, 4.458, 4.459, 4.460, 4.461, 4.462, 4.463, 4.464, 4.465, 4.466, 4.467, 4.468, 4.469, 4.470, 4.471, 4.472, 4.473, 4.474, 4.552, 4.620, 5.19, 5.35, 5.36, 5.48, 5.139, 5.161, 5.162, 5.201, 5.202, 5.203, 5.204, 5.205, 5.206, 5.213, 5.216, 5.225, 5.226, 5.227, 5.228, 5.229, 5.230, 5.231, 5.232, 5.233, 5.234, 5.235, 5.236, 5.389, 5.420, 5.421, 5.422, 5.538-6.92, 5.562, 5.563, 5.564, 5.565, 5.566, 6.113, 6.114, 6.115, 6.116, 6.117, 6.118, 6.119, 6.127, 6.148, 6.268, 6.270, 6.282, 6.288, 6.289, 6.290, 6.291, 6.292, 6.293, 6.294, 6.295, 6.296, 6.297, 6.298, 6.299, 6.300, 6.301, 6.302, 6.303, 6.304, 6.305, 6.306, 6.307, 6.308, 6.309, 6.333, 6.334, 6.335, 6.336, 6.358, 6.389, 6.425, 6.426, 6.439, 7.43, 7.44, 7.45, 7.51, 7.122, 7.123, 7.124, 7.125, 7.126, 7.127, 7.128, 7.148, 7.149, 7.150, 7.161, 7.162, 7.216, 7.217, 7.218, 7.259, 7.260, 7.261, 7.262, 7.263, 7.264, 7.265, 7.266, 7.267, 7.268, 7.269, 7.270, 7.271, 7.272, 7.273, 7.274, 7.331, 7.332, 7.360, 7.377, 7.420, 7.421, 7.422, 7.423, 7.424, 7.425, 7.426, 7.427, 7.428, 7.429, 7.430, 7.431, 7.432, 7.433, 7.434, 7.435, 7.436 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 221

2.200. But as they could be no way prevailed upon, and he saw that the country was in danger of lying without tillage (for it was about seedtime that the multitude continued for fifty days together idle); so he at last got them together,

247. Josephus Flavius, Against Apion, 1.37, 1.132, 1.195, 1.198-1.199, 2.38, 2.103-2.104, 2.108, 2.175, 2.186-2.189, 2.191, 2.193-2.198, 2.203 (1st cent. CE - 1st cent. CE) Tagged with subjects: •zerubbabel, rebuilder of temple in jerusalem •temple in jerusalem •temple in jerusalem, altar of •temple in jerusalem, beauty of •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem, destruction of •jewish votive offerings, and the jerusalem temple •loyalty of egyptian jews to temple in jerusalem, loyalty to rulers, josephus’ view of •temple (in jerusalem) •temple, in jerusalem, economy of •priests adolescent, of the second temple in jerusalem •temple, in jerusalem, condemnations of •temples, in jerusalem Found in books: Allison, 4 Baruch (2018) 152, 155, 225, 430; Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 97; Dignas Parker and Stroumsa, Priests and Prophets Among Pagans, Jews and Christians (2013) 40, 47; Feldman, Judaism and Hellenism Reconsidered (2006) 490, 749; Goodman, Judaism in the Roman World: Collected Essays (2006) 211, 220; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 2, 197; Westwood, Moses among the Greek Lawgivers: Reading Josephus’ Antiquities through Plutarch’s Lives (2023) 74, 192; Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 407

1.37. εἰκότως οὖν, μᾶλλον δὲ ἀναγκαίως, ἅτε μήτε τὸ ὑπογράφειν αὐτεξουσίου πᾶσιν ὄντος μήτε τινὸς ἐν τοῖς γραφομένοις ἐνούσης διαφωνίας, ἀλλὰ μόνον τῶν προφητῶν τὰ μὲν ἀνωτάτω καὶ παλαιότατα κατὰ τὴν ἐπίπνοιαν τὴν ἀπὸ τοῦ θεοῦ μαθόντων, τὰ δὲ καθ' αὑτοὺς ὡς ἐγένετο σαφῶς συγγραφόντων, 1.132. βασιλέα καὶ τὰς τούτου πράξεις ἀφηγούμενος λέγει, τίνα τρόπον πέμψας ἐπὶ τὴν Αἴγυπτον καὶ ἐπὶ τὴν ἡμετέραν γῆν τὸν υἱὸν τὸν ἑαυτοῦ Ναβοκοδρόσορον μετὰ πολλῆς δυνάμεως, ἐπειδήπερ ἀφεστῶτας αὐτοὺς ἐπύθετο, πάντων ἐκράτησεν καὶ τὸν ναὸν ἐνέπρησε τὸν ἐν ̔Ιεροσολύμοις ὅλως τε πάντα τὸν παρ' ἡμῶν λαὸν ἀναστήσας εἰς Βαβυλῶνα μετῴκισεν, συνέβη δὲ καὶ τὴν πόλιν ἐρημωθῆναι χρόνον ἐτῶν ἑβδομήκοντα μέχρι Κύρου τοῦ Περσῶν βασιλέως. 1.195. μετέστησαν διὰ τὴν ἐν Συρίᾳ στάσιν.” ὁ δὲ αὐτὸς οὗτος ἀνὴρ καὶ τὸ μέγεθος τῆς χώρας ἣν κατοικοῦμεν καὶ τὸ κάλλος ἱστόρηκεν: τριακοσίας γὰρ μυριάδας ἀρουρῶν σχεδὸν τῆς ἀρίστης καὶ παμφορωτάτης χώρας νέμονται, φησίν: ἡ γὰρ ̓Ιουδαία τοσαύτη πλῆθός 1.198. μυριάδες, καλοῦσι δ' αὐτὴν ̔Ιεροσόλυμα. ἐνταῦθα δ' ἐστὶ κατὰ μέσον μάλιστα τῆς πόλεως περίβολος λίθινος μῆκος ὡς πεντάπλεθρος, εὖρος δὲ πηχῶν ρ, ἔχων διπλᾶς πύλας, ἐν ᾧ βωμός ἐστι τετράγωνος ἀτμήτων συλλέκτων ἀργῶν λίθων οὕτως συγκείμενος, πλευρὰν μὲν ἑκάστην εἴκοσι πηχῶν, ὕψος δὲ δεκάπηχυ. καὶ παρ' αὐτὸν οἴκημα μέγα, οὗ βωμός ἐστι καὶ λυχνίον ἀμφότερα χρυσᾶ 1.199. δύο τάλαντα τὴν ὁλκήν. ἐπὶ τούτων φῶς ἐστιν ἀναπόσβεστον καὶ τὰς νύκτας καὶ τὰς ἡμέρας. ἄγαλμα δὲ οὐκ ἔστιν οὐδὲ ἀνάθημα τὸ παράπαν οὐδὲ φύτευμα παντελῶς οὐδὲν οἷον ἀλσῶδες ἤ τι τοιοῦτον. διατρίβουσι δ' ἐν αὐτῷ καὶ τὰς νύκτας καὶ τὰς ἡμέρας ἱερεῖς ἁγνείας τινὰς ἁγνεύοντες καὶ τὸ παράπαν οἶνον οὐ πίνοντες ἐν 2.38. τὸ δὲ δὴ θαυμάζειν, πῶς ̓Ιουδαῖοι ὄντες ̓Αλεξανδρεῖς ἐκλήθησαν, τῆς ὁμοίας ἀπαιδευσίας: πάντες γὰρ οἱ εἰς ἀποικίαν τινὰ κατακληθέντες, κἂν πλεῖστον ἀλλήλων τοῖς γένεσι διαφέρωσιν, ἀπὸ τῶν οἰκιστῶν τὴν προσηγορίαν λαμβάνουσιν. 2.103. θυαττυορ ετενιμ ηαβυιτ ιν ξιρξυιτυ πορτιξυς, ετ ηαρυμ σινγυλαε προπριαμ σεξυνδυμ λεγεμ ηαβυερε ξυστοδιαμ; ιν εχτεριορεμ ιταθυε ινγρεδι λιξεβατ ομνιβυς ετιαμ αλιενιγενις; μυλιερες ταντυμμοδο μενστρυαταε τρανσιρε προηιβεβαντυρ. 2.104. ιν σεξυνδα υερο πορτιξυ ξυνξτι ιυδαει ινγρεδιεβαντυρ εορυμθυε ξονιυγες, ξυμ εσσεντ αβ ομνι πολλυτιονε μυνδαε, ιν τερτια μασξυλι ιυδαεορυμ μυνδι εχιστεντες ατθυε πυριφιξατι, ιν θυαρταμ αυτεμ σαξερδοτες στολις ινδυτι σαξερδοταλιβυς, ιν αδψτυμ υερο σολι πρινξιπες σαξερδοτυμ προπρια στολα ξιρξυμαμιξτι. 2.108. λιξετ ενιμ σιντ τριβυς θυαττυορ σαξερδοτυμ ετ ηαρυμ τριβυυμ σινγυλαε ηαβεαντ ηομινυμ πλυς θυαμ θυινθυε μιλια, φιτ ταμεν οβσερυατιο παρτιξυλαριτερ περ διες ξερτος, ετ ηις τρανσαξτις αλιι συξξεδεντες αδ σαξριφιξια υενιυντ ετ ξονγρεγατι ιν τεμπλυμ μεδιαντε διε α πραεξεδεντιβυς ξλαυες τεμπλι ετ αδ νυμερυμ ομνια υασα περξιπιυντ, νυλλα ρε, θυαε αδ ξιβυμ αυτ ποτυμ αδτινεατ, ιν τεμπλο δελατα. 2.175. οὐδὲ γὰρ τὴν ἀπὸ τῆς ἀγνοίας ὑποτίμησιν κατέλιπεν, ἀλλὰ καὶ κάλλιστον καὶ ἀναγκαιότατον ἀπέδειξε παίδευμα τὸν νόμον, οὐκ εἰσάπαξ ἀκροασομένοις οὐδὲ δὶς ἢ πολλάκις, ἀλλ' ἑκάστης ἑβδομάδος τῶν ἄλλων ἔργων ἀφεμένους ἐπὶ τὴν ἀκρόασιν ἐκέλευσε τοῦ νόμου συλλέγεσθαι καὶ τοῦτον ἀκριβῶς ἐκμανθάνειν: ὃ δὴ πάντες ἐοίκασιν οἱ νομοθέται παραλιπεῖν. 2.186. τὴν τῶν ἄλλων ἱερέων ἡγεμονίαν; οὓς οὐ κατὰ πλοῦτον οὐδέ τισιν ἄλλαις προύχοντας αὐτομάτοις πλεονεξίαις τὸ πρῶτον εὐθὺς ὁ νομοθέτης ἐπὶ τὴν τιμὴν ἔταξεν, ἀλλ' ὅσοι τῶν μετ' αὐτοῦ πειθοῖ τε καὶ σωφροσύνῃ τῶν ἄλλων διέφερον, τούτοις τὴν περὶ τὸν 2.187. θεὸν μάλιστα θεραπείαν ἐνεχείρισεν. τοῦτο δ' ἦν καὶ τοῦ νόμου καὶ τῶν ἄλλων ἐπιτηδευμάτων ἀκριβὴς ἐπιμέλεια: καὶ γὰρ ἐπόπται πάντων καὶ δικασταὶ τῶν ἀμφισβητουμένων καὶ κολασταὶ τῶν κατεγνωσμένων οἱ ἱερεῖς ἐτάχθησαν. 2.188. Τίς ἂν οὖν ἀρχὴ γένοιτο ταύτης ὁσιωτέρα; τίς δὲ τιμὴ θεῷ μᾶλλον ἁρμόζουσα, παντὸς μὲν τοῦ πλήθους κατεσκευασμένου πρὸς τὴν εὐσέβειαν, ἐξαίρετον δὲ τὴν ἐπιμέλειαν τῶν ἱερέων πεπιστευμένων, ὥσπερ δὲ τελετῆς τινος τῆς ὅλης πολιτείας οἰκονομουμένης; 2.189. ἃ γὰρ ὀλίγων ἡμερῶν ἀριθμὸν ἐπιτηδεύοντες ἄλλοι φυλάττειν οὐ δύνανται μυστήρια καὶ τελετὰς ἐπονομάζοντες, ταῦτα μεθ' ἡδονῆς καὶ γνώμης ἀμεταθέτου φυλάττομεν ἡμεῖς δι' αἰῶνος. 2.191. ἡμῖν ἄφατος: πᾶσα μὲν ὕλη πρὸς εἰκόνα τὴν τούτου κἂν ᾖ πολυτελὴς ἄτιμος, πᾶσα δὲ τέχνη πρὸς μιμήσεως ἐπίνοιαν ἄτεχνος. οὐδὲν ὅμοιον οὔτ' εἴδομεν οὔτ' ἐπινοοῦμεν οὔτ' εἰκάζειν ἐστὶν ὅσιον. 2.193. Εἷς ναὸς ἑνὸς θεοῦ, φίλον γὰρ ἀεὶ παντὶ τὸ ὅμοιον, κοινὸς ἁπάντων κοινοῦ θεοῦ ἁπάντων. τοῦτον θεραπεύσουσιν μὲν διὰ παντὸς οἱ ἱερεῖς, ἡγήσεται δὲ τούτων ὁ πρῶτος ἀεὶ κατὰ γένος. 2.194. οὗτος μετὰ τῶν συνιερέων θύσει τῷ θεῷ, φυλάξει τοὺς νόμους, δικάσει περὶ τῶν ἀμφισβητουμένων, κολάσει τοὺς ἐλεγχθέντας. ὁ τούτῳ μὴ πειθόμενος ὑφέξει δίκην ὡς εἰς θεὸν αὐτὸν ἀσεβῶν. 2.195. θύομεν τὰς θυσίας οὐκ εἰς μέθην ἑαυτοῖς, ἀβούλητον γὰρ θεῷ τόδε, ἀλλ' εἰς σωφροσύνην. 2.196. καὶ ἐπὶ ταῖς θυσίαις χρὴ πρῶτον ὑπὲρ τῆς κοινῆς εὔχεσθαι σωτηρίας, εἶθ' ὑπὲρ ἑαυτῶν: ἐπὶ γὰρ κοινωνίᾳ γεγόναμεν καὶ ταύτην ὁ προτιμῶν τοῦ καθ' αὑτὸν ἰδίου μάλιστα θεῷ κεχαρισμένος. 2.197. δέησις δ' ἔστω πρὸς τὸν θεόν, οὐχ ὅπως δῷ τἀγαθά, δέδωκεν γὰρ αὐτὸς ἑκὼν καὶ πᾶσιν εἰς μέσον κατατέθεικεν, ἀλλ' ὅπως δέχεσθαι δυνώμεθα καὶ λαβόντες φυλάττωμεν. 2.198. ἁγνείας ἐπὶ ταῖς θυσίαις διείρηκεν ὁ νόμος ἀπὸ κήδους ἀπὸ λέχους ἀπὸ κοινωνίας τῆς πρὸς γυναῖκα καὶ πολλῶν ἄλλων. [ἃ μακρὸν ἂν εἴη γράφειν. τοιοῦτος μὲν ὁ περὶ θεοῦ καὶ τῆς ἐκείνου θεραπείας λόγος ἡμῖν ἐστιν, ὁ δ' αὐτὸς ἅμα καὶ νόμος.] 2.203. φθορὰν παρέλθοι, καθαρὸς εἶναι τότε προσήκει. καὶ μετὰ τὴν νόμιμον συνουσίαν ἀνδρὸς καὶ γυναικὸς ἀπολούσασθαι: ψυχῆς γὰρ ἔχειν τοῦτο μερισμὸν πρὸς ἄλλην χώραν ὑπέλαβεν: καὶ γὰρ ἐμφυομένη σώμασιν κακοπαθεῖ καὶ τούτων αὖ θανάτῳ διακριθεῖσα. διόπερ ἁγνείας ἐπὶ πᾶσι τοῖς τοιούτοις ἔταξεν.

1.37. and this is justly, or rather necessarily done, because every one is not permitted of his own accord to be a writer, nor is there any disagreement in what is written; they being only prophets that have written the original and earliest accounts of things as they learned them of God himself by inspiration; and others have written what hath happened in their own times, and that in a very distinct manner also. 8. 1.132. And when he was relating the acts of this king, he describes to us how he sent his son Nabuchodonosor against Egypt, and against our land, with a great army, upon his being informed that they had revolted from him; and how, by that means, he subdued them all, and set our temple that was at Jerusalem on fire; nay, and removed our people entirely out of their own country, and transferred them to Babylon; when it so happened that our city was desolate during the interval of seventy years, until the days of Cyrus king of Persia. 1.195. The same person takes notice in his history, how large the country is which we inhabit, as well as of its excellent character; and says that “the land in which the Jews inhabit contains three millions of arourae, and is generally of a most excellent and most fruitful soil: nor is Judea of lesser dimensions.” 1.198. There is about the middle of the city, a wall of stone, the length of which is five hundred feet, and the breadth a hundred cubits, with double cloisters; wherein there is a square altar, not made of hewn stone, but composed of white stones gathered together, having each side twenty cubits long, and its altitude ten cubits. Hard by it is a large edifice, wherein there is an altar and a candlestick, both of gold, and in weight two talents; 1.199. upon these there is a light that is never extinguished, neither by night nor by day. There is no image, nor any thing, nor any donations therein; nothing at all is there planted, neither grove, nor any thing of that sort. The priests abide therein both nights and days, performing certain purifications, and drinking not the least drop of wine while they are in the temple.” 2.38. nay, when he appears to wonder how Jews could be called Alexandrians, this is another like instance of his ignorance; for all such as are called out to be colonies, although they be ever so far remote from one another in their original, receive their names from those that bring them to their new habitations. 2.103. for it had four several courts, encompassed with cloisters round about, every one of which had by our law a peculiar degree of separation from the rest. Into the first court every body was allowed to go, even foreigners; and none but women, during their courses, were prohibited to pass through it; 2.104. all the Jews went into the second court, as well as their wives, when they were free from all uncleanness; into the third went the Jewish men when they were clean and purified; into the fourth went the priests, having on their sacerdotal garments; 2.108. for although there be four courses of the priests, and every one of them have above five thousand men in them, yet do they officiate on certain days only; and when those days are over, other priests succeed in the performance of their sacrifices, and assemble together at mid-day, and receive the keys of the temple, and the vessels by tale, without any thing relating to food or drink being carried into the temple; 2.175. for he did not suffer the guilt of ignorance to go on without punishment, but demonstrated the law to be the best and the most necessary instruction of all others, permitting the people to leave off their other employments, and to assemble together for the hearing of the law, and learning it exactly, and this not once or twice, or oftener, but every week; which thing all the other legislators seem to have neglected.

248. Josephus Flavius, Life, 126, 14, 167, 17, 175-176, 18, 180-181, 19, 199, 220-228, 364-367, 397, 422, 48-50, 65, 80, 71 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 221

71. παρεκάλει γάρ με τὸν Καίσαρος σῖτον κείμενον ἐν ταῖς τῆς ἄνωθεν Γαλιλαίας κώμαις ἐξουσίαν αὐτῷ δοῦναι ἐκφορῆσαι: θέλειν γὰρ ἔφασκεν εἰς ἐπισκευὴν τῶν τῆς πατρίδος τειχῶν αὐτὸν ἀναλῶσαι.

249. Persius, Satires, 5.179-5.184 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple (in jerusalem) Found in books: Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 189

250. Persius, Saturae, 5.179-5.184 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple (in jerusalem) Found in books: Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 189

251. Anon., 2 Baruch, 1.2, 1.3, 1.4, 1.5, 2, 2.1, 2.23, 3.1, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.7, 6, 6.1, 6.2, 6.3, 6.4, 6.4-8.1, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 7, 7.2, 8, 8.1-9.1, 8.1, 8.2, 8.4, 9.1, 10, 10.2, 10.3, 10.4, 10.5-12.4, 10.5, 10.6, 10.7, 10.18, 11.1, 11.4, 11.5, 13.1, 21.21, 21.22, 21.23, 33.2, 34.1-35.1, 35.1, 35.2, 35.3, 35.4, 35.5, 51.11, 55.1, 67.7, 77.18, 78.1, 78.2, 78.3, 78.4, 78.5, 78.6, 78.7, 79.2, 80.1, 80.2, 80.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 135, 142, 144, 187

252. Juvenal, Satires, 6.159-6.160, 14.98-14.99 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Gruen, Rethinking the Other in Antiquity (2011) 184

253. Dio Chrysostom, Orations, 46.12 (1st cent. CE - missingth cent. CE) Tagged with subjects: •temple in jerusalem, altar of •temple in jerusalem, destruction of Found in books: Allison, 4 Baruch (2018) 116

254. Mishnah, Bikkurim, 3.1, 3.3-3.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sacred land, in judea, of the jerusalem temple •temple in jerusalem Found in books: Allison, 4 Baruch (2018) 222; Goodman, Judaism in the Roman World: Collected Essays (2006) 60; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 168

3.3. הַקְּרוֹבִים מְבִיאִים הַתְּאֵנִים וְהָעֲנָבִים, וְהָרְחוֹקִים מְבִיאִים גְּרוֹגָרוֹת וְצִמּוּקִים. וְהַשּׁוֹר הוֹלֵךְ לִפְנֵיהֶם, וְקַרְנָיו מְצֻפּוֹת זָהָב, וַעֲטֶרֶת שֶׁל זַיִת בְּרֹאשׁוֹ. הֶחָלִיל מַכֶּה לִפְנֵיהֶם, עַד שֶׁמַּגִּיעִים קָרוֹב לִירוּשָׁלָיִם. הִגִּיעוּ קָרוֹב לִירוּשָׁלַיִם, שָׁלְחוּ לִפְנֵיהֶם, וְעִטְּרוּ אֶת בִּכּוּרֵיהֶם. הַפַּחוֹת, הַסְּגָנִים וְהַגִּזְבָּרִים יוֹצְאִים לִקְרָאתָם. לְפִי כְבוֹד הַנִּכְנָסִים הָיוּ יוֹצְאִים. וְכָל בַּעֲלֵי אֻמָּנִיּוֹת שֶׁבִּירוּשָׁלַיִם עוֹמְדִים לִפְנֵיהֶם וְשׁוֹאֲלִין בִּשְׁלוֹמָם, אַחֵינוּ אַנְשֵׁי הַמָּקוֹם פְּלוֹנִי, בָּאתֶם לְשָׁלוֹם: 3.4. הֶחָלִיל מַכֶּה לִפְנֵיהֶם עַד שֶׁמַּגִּיעִין לְהַר הַבָּיִת. הִגִּיעוּ לְהַר הַבַּיִת, אֲפִלּוּ אַגְרִיפַּס הַמֶּלֶךְ נוֹטֵל הַסַּל עַל כְּתֵפוֹ וְנִכְנָס, עַד שֶׁמַּגִּיעַ לָעֲזָרָה. הִגִּיעַ לָעֲזָרָה וְדִבְּרוּ הַלְוִיִּם בַּשִּׁיר, אֲרוֹמִמְךָ ה' כִּי דִלִּיתָנִי וְלֹא שִׂמַּחְתָּ אֹיְבַי לִי (תהלים ל): 3.5. הַגּוֹזָלוֹת שֶׁעַל גַּבֵּי הַסַּלִּים, הָיוּ עוֹלוֹת. וּמַה שֶּׁבְּיָדָם, נוֹתְנִים לַכֹּהֲנִים:

3.3. Those who lived near [Jerusalem] would bring fresh figs and grapes, while those who lived far away would bring dried figs and raisins. An ox would go in front of them, his horns bedecked with gold and with an olive-crown on its head. The flute would play before them until they would draw close to Jerusalem. When they drew close to Jerusalem they would send messengers in advance, and they would adorn their bikkurim. The governors and chiefs and treasurers [of the Temple] would go out to greet them, and according to the rank of the entrants they would go forth. All the skilled artisans of Jerusalem would stand up before them and greet them saying, “Our brothers, men of such and such a place, we welcome you in peace.” 3.4. The flute would play before them, until they reached the Temple Mount. When they reached the Temple Mount even King Agrippas would take the basket and place it on his shoulder and walk as far as the Temple Court. When he got to the Temple Court, the Levites would sing the song: “I will extol You, O Lord, for You have raised me up, and You have not let my enemies rejoice over me” (Psalms 30:2). 3.5. The birds [tied to] the basket were [offered] as whole burnt-offerings, and those which they held in their hands they gave to the priests.

255. Mishnah, Berachot, 5.1, 9.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple (in jerusalem) •temple in jerusalem, destruction of Found in books: Allison, 4 Baruch (2018) 233; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 76, 194

5.1. אֵין עוֹמְדִין לְהִתְפַּלֵּל אֶלָּא מִתּוֹךְ כֹּבֶד רֹאשׁ. חֲסִידִים הָרִאשׁוֹנִים הָיוּ שׁוֹהִים שָׁעָה אַחַת וּמִתְפַּלְּלִים, כְּדֵי שֶׁיְּכַוְּנוּ אֶת לִבָּם לַמָּקוֹם. אֲפִלּוּ הַמֶּלֶךְ שׁוֹאֵל בִּשְׁלוֹמוֹ, לֹא יְשִׁיבֶנּוּ. וַאֲפִלּוּ נָחָשׁ כָּרוּךְ עַל עֲקֵבוֹ, לֹא יַפְסִיק: 9.5. חַיָּב אָדָם לְבָרֵךְ עַל הָרָעָה כְּשֵׁם שֶׁהוּא מְבָרֵךְ עַל הַטּוֹבָה, שֶׁנֶּאֱמַר (דברים ו) וְאָהַבְתָּ אֵת יְיָ אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ וּבְכָל מְאֹדֶךָ. בְּכָל לְבָבְךָ, בִּשְׁנֵי יְצָרֶיךָ, בְּיֵצֶר טוֹב וּבְיֵצֶר רָע. וּבְכָל נַפְשְׁךָ, אֲפִלּוּ הוּא נוֹטֵל אֶת נַפְשֶׁךָ. וּבְכָל מְאֹדֶךָ, בְּכָל מָמוֹנֶךָ. דָּבָר אַחֵר בְּכָל מְאֹדֶךָ, בְּכָל מִדָּה וּמִדָּה שֶׁהוּא מוֹדֵד לְךָ הֱוֵי מוֹדֶה לוֹ בִּמְאֹד מְאֹד. לֹא יָקֵל אָדָם אֶת רֹאשׁוֹ כְּנֶגֶד שַׁעַר הַמִּזְרָח, שֶׁהוּא מְכֻוָּן כְּנֶגֶד בֵּית קָדְשֵׁי הַקָּדָשִׁים. לֹא יִכָּנֵס לְהַר הַבַּיִת בְּמַקְלוֹ, וּבְמִנְעָלוֹ, וּבְפֻנְדָּתוֹ, וּבְאָבָק שֶׁעַל רַגְלָיו, וְלֹא יַעֲשֶׂנּוּ קַפַּנְדַּרְיָא, וּרְקִיקָה מִקַּל וָחֹמֶר. כָּל חוֹתְמֵי בְרָכוֹת שֶׁהָיוּ בַמִּקְדָּשׁ, הָיוּ אוֹמְרִים מִן הָעוֹלָם. מִשֶּׁקִּלְקְלוּ הַמִּינִין, וְאָמְרוּ, אֵין עוֹלָם אֶלָּא אֶחָד, הִתְקִינוּ שֶׁיְּהוּ אוֹמְרִים, מִן הָעוֹלָם וְעַד הָעוֹלָם. וְהִתְקִינוּ, שֶׁיְּהֵא אָדָם שׁוֹאֵל אֶת שְׁלוֹם חֲבֵרוֹ בַּשֵּׁם, שֶׁנֶּאֱמַר (רות ב) וְהִנֵּה בֹעַז בָּא מִבֵּית לֶחֶם, וַיֹּאמֶר לַקּוֹצְרִים יְיָ עִמָּכֶם, וַיֹּאמְרוּ לוֹ, יְבָרֶכְךָ יְיָ. וְאוֹמֵר (שופטים ו) יְיָ עִמְּךָ גִּבּוֹר הֶחָיִל. וְאוֹמֵר (משלי כג) אַל תָּבוּז כִּי זָקְנָה אִמֶּךָ. וְאוֹמֵר (תהלים קיט) עֵת לַעֲשׂוֹת לַייָ הֵפֵרוּ תוֹרָתֶךָ. רַבִּי נָתָן אוֹמֵר, הֵפֵרוּ תוֹרָתֶךָ עֵת לַעֲשׂוֹת לַייָ:

5.1. One should not stand up to say Tefillah except in a reverent state of mind. The pious men of old used to wait an hour before praying in order that they might direct their thoughts to God. Even if a king greets him [while praying] he should not answer him: even if a snake is wound round his heel he should not stop. 9.5. One must bless [God] for the evil in the same way as one blesses for the good, as it says, “And you shall love the Lord your God with all your heart, with all your soul and with all your might” (Deuteronomy 6:5). “With all your heart,” with your two impulses, the evil impulse as well as the good impulse. “With all your soul” even though he takes your soul [life] away from you. “With all your might” with all your money. Another explanation, “With all your might” whatever treatment he metes out to you. One should not show disrespect to the Eastern Gate, because it is in a direct line with the Holy of Holies. One should not enter the Temple Mount with a staff, or with shoes on, or with a wallet, or with dusty feet; nor should one make it a short cut, all the more spitting [is forbidden]. All the conclusions of blessings that were in the Temple they would say, “forever [lit. as long as the world is].” When the sectarians perverted their ways and said that there was only one world, they decreed that they should say, “for ever and ever [lit. from the end of the world to the end of the world]. They also decreed that a person should greet his fellow in God’s name, as it says, “And behold Boaz came from Bethlehem and said to the reapers, ‘May the Lord be with you.’ And they answered him, “May the Lord bless you’” (Ruth 2:. And it also says, “The Lord is with your, you valiant warrior” (Judges 6:12). And it also says, “And do not despise your mother when she grows old” (Proverbs 23:22). And it also says, “It is time to act on behalf of the Lord, for they have violated Your teaching” (Psalms 119:126). Rabbi Natan says: [this means] “They have violated your teaching It is time to act on behalf of the Lord.”

256. Anon., Testament of Abraham, 1.1-1.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temples, in jerusalem Found in books: Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 167

257. Mishnah, Eduyot, 8.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple in jerusalem •temple in jerusalem, altar of •temple in jerusalem, heavenly counterpart •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem, keys of •temple in jerusalem, rebuilding/restoration of Found in books: Allison, 4 Baruch (2018) 404

8.6. אָמַר רַבִּי אֱלִיעֶזֶר, שָׁמַעְתִּי, כְּשֶׁהָיוּ בוֹנִים בַּהֵיכָל, עוֹשִׂים קְלָעִים לַהֵיכָל וּקְלָעִים לָעֲזָרוֹת, אֶלָּא שֶׁבַּהֵיכָל בּוֹנִים מִבַּחוּץ, וּבָעֲזָרָה בּוֹנִים מִבִּפְנִים. אָמַר רַבִּי יְהוֹשֻׁעַ, שָׁמַעְתִּי, שֶׁמַּקְרִיבִין אַף עַל פִּי שֶׁאֵין בַּיִת, וְאוֹכְלִים קָדְשֵׁי קָדָשִׁים אַף עַל פִּי שֶׁאֵין קְלָעִים, קָדָשִׁים קַלִּים וּמַעֲשֵׂר שֵׁנִי, אַף עַל פִּי שֶׁאֵין חוֹמָה, שֶׁקְּדֻשָּׁה רִאשׁוֹנָה קִדְּשָׁה לִשְׁעָתָהּ וְקִדְּשָׁה לֶעָתִיד לָבֹא:

8.6. Rabbi Eliezer said: I have heard that when they were building the Temple [complex] they made curtains for the Temple and curtains for the Temple-courts; but in the case of the Temple they built from the outside, and in the case of the Temple-court they built from the inside. Rabbi Joshua said: I have heard that sacrifices may be offered even though there is no Temple, and that the most holy sacrifices may be eaten even though there are no curtains, and the less holy sacrifices and second tithes even though there is no wall [around Jerusalem]; because the first sanctification sanctified both for its own time and for the time to come.

258. New Testament, Colossians, 1.13, 2.16-2.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, beauty of •temple in jerusalem, instruments, vessels, furnishings in •temple (in jerusalem) Found in books: Allison, 4 Baruch (2018) 156; Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 203, 205

1.13. ὃς ἐρύσατο ἡμᾶς ἐκ τῆς ἐξουσίας τοῦ σκότους καὶ μετέστησεν εἰς τὴν βασιλείαν τοῦ υἱοῦ τῆς ἀγάπης αὐτοῦ, 2.16. Μὴ οὖν τις ὑμᾶς κρινέτω ἐν βρώσει καὶ ἐν πόσει ἢ ἐν μέρει ἑορτῆς ἢ νεομηνίας ἢ σαββάτων, 2.17. ἅ ἐστιν σκιὰ τῶν μελλόντων, τὸ δὲ σῶμα τοῦ χριστοῦ. 2.18. μηδεὶς ὑμᾶς καταβραβευέτω θέλων ἐν ταπεινοφροσύνῃ καὶ θρησκείᾳ τῶν ἀγγέλων, ἃ ἑόρακεν ἐμβατεύων, εἰκῇ φυσιούμενος ὑπὸ τοῦ νοὸς τῆς σαρκὸς αὐτοῦ, 2.19. καὶ οὐ κρατῶν τὴν κεφαλήν, ἐξ οὗ πᾶν τὸ σῶμα διὰ τῶν ἁφῶν καὶ συνδέσμων ἐπιχορηγούμενον καὶ συνβιβαζόμενον αὔξει τὴν αὔξησιν τοῦ θεοῦ. 2.20. Εἰ ἀπεθάνετε σὺν Χριστῷ ἀπὸ τῶν στοιχείεν τοῦ κόσμου, τί ὡς ζῶντες ἐν κόσμῳ δογματίζεσθε

1.13. who delivered us out of the power of darkness, and translated us into the Kingdom of the Son of his love; 2.16. Let no man therefore judge you in eating, or in drinking, or with respect to a feast day or a new moon or a Sabbath day, 2.17. which are a shadow of the things to come; but the body is Christ's. 2.18. Let no one rob you of your prize by a voluntary humility and worshipping of the angels, dwelling in the things which he has not seen, vainly puffed up by his fleshly mind, 2.19. and not holding firmly to the Head, from whom all the body, being supplied and knit together through the joints and ligaments, grows with God's growth. 2.20. If you died with Christ from the elements of the world, why, as though living in the world, do you subject yourselves to ordices,

259. New Testament, Ephesians, 1.6, 2.20, 3.14, 5.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, beauty of •temple in jerusalem, instruments, vessels, furnishings in •temple (in jerusalem) Found in books: Allison, 4 Baruch (2018) 156; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 78, 190, 195

1.6. εἰς ἔπαινον δόξης τῆς χάριτος αὐτοῦ ἧς ἐχαρίτωσεν ἡμᾶς ἐν τῷ ἠγαπημένῳ, 2.20. ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν, ὄντος ἀκρογωνιαίου αὐτοῦ Χριστοῦ Ἰησοῦ, 3.14. Τούτου χάριν κάμπτω τὰ γόνατά μου πρὸς τὸν πατέρα, 5.2. καθὼς καὶ ὁ χριστὸς ἠγάπησεν ὑμᾶς καὶ παρέδωκεν ἑαυτὸν ὑπὲρ ὑμῶν προσφορὰν καὶ θυσίαν τῷ θεῷ εἰς ὀσμὴν εὐωδίας.

1.6. to the praise of the glory of his grace, by which he freely bestowed favor on us in the Beloved, 2.20. being built on the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone; 3.14. For this cause, I bow my knees to the Father of our Lord Jesus Christ, 5.2. Walk in love, even as Christ also loved you, and gave himself up for us, an offering and a sacrifice to God for a sweet-smelling fragrance.

260. New Testament, Galatians, 3.12, 4.8-4.11, 4.26, 5.13-5.15, 6.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temples, in jerusalem •temple (in jerusalem) •temple in jerusalem, altar of •temple, in jerusalem •temple in jerusalem, keys of Found in books: Allison, 4 Baruch (2018) 256, 327; Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 203, 205; Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 224; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 18

3.12. ὁ δὲ νόμος οὐκ ἔστιν ἐκ πίστεως, ἀλλʼὉ ποιήσας αὐτὰ ζήσεται ἐν αὐτοῖς. 4.8. Ἀλλὰ τότε μὲν οὐκ εἰδότες θεὸν ἐδουλεύσατε τοῖς φύσει μὴ οὖσι θεοῖς· 4.9. νῦν δὲ γνόντες θεόν, μᾶλλον δὲ γνωσθέντες ὑπὸ θεοῦ, πῶς ἐπιστρέφετε πάλιν ἐπὶ τὰ ἀσθενῆ καὶ πτωχὰ στοιχεῖα, οἷς πάλιν ἄνωθεν δουλεῦσαι θέλετε; 4.10. ἡμέρας παρατηρεῖσθε καὶ μῆνας καὶ καιροὺς καὶ ἐνιαυτούς. 4.11. φοβοῦμαι ὑμᾶς μή πως εἰκῇ κεκοπίακα εἰς ὑμᾶς. 4.26. ἡ δὲ ἄνω Ἰερουσαλὴμ ἐλευθέρα ἐστίν, 5.13. μόνον μὴ τὴν ἐλευθερίαν εἰς ἀφορμὴν τῇ σαρκί, ἀλλὰ διὰ τῆς ἀγάπης δουλεύετε ἀλλήλοις· 5.14. ὁ γὰρ πᾶς νόμος ἐν ἑνὶ λόγῳ πεπλήρωται, ἐν τῷἈγαπήσεις τὸν πλησίον σου ὡς σεαυτόν. 5.15. εἰ δὲ ἀλλήλους δάκνετε καὶ κατεσθίετε, βλέπετε μὴ ὑπʼ ἀλλήλων ἀναλωθῆτε. 6.10. Ἄρα οὖν ὡς καιρὸν ἔχωμεν, ἐργαζώμεθα τὸ ἀγαθὸν πρὸς πάντας, μάλιστα δὲ πρὸς τοὺς οἰκείους τῆς πίστεως.

3.12. The law is notof faith, but, "The man who does them will live by them." 4.8. However at that time, not knowing God, youwere in bondage to those who by nature are not gods. 4.9. But now thatyou have come to know God, or rather to be known by God, why do youturn back again to the weak and miserable elements, to which you desireto be in bondage all over again? 4.10. You observe days, months,seasons, and years. 4.11. I am afraid for you, that I might havewasted my labor for you. 4.26. But the Jerusalem that is above isfree, which is the mother of us all. 5.13. For you, brothers, were called for freedom. Only don't useyour freedom for gain to the flesh, but through love be servants to oneanother. 5.14. For the whole law is fulfilled in one word, in this:"You shall love your neighbor as yourself." 5.15. But if you bite anddevour one another, be careful that you don't consume one another. 6.10. So then, as we have opportunity, let's do whatis good toward all men, and especially toward those who are of thehousehold of the faith.

261. New Testament, Hebrews, 1.5, 4.7, 5.7-5.10, 7.13, 7.25, 7.27, 9.4, 10.5-10.10, 10.13, 10.19-10.22, 11.28, 12.15, 12.22, 13.5, 13.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple (in jerusalem) •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem, keys of •temple in jerusalem, altar of •temple in jerusalem, holy of holies in •temple in jerusalem •temple in jerusalem, destruction of •temple, in jerusalem, in rabbinic writings Found in books: Allison, 4 Baruch (2018) 106, 125, 126, 150, 240, 256, 402; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 213; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 9, 172, 173; Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 217

1.5. Τίνι γὰρ εἶπέν ποτε τῶν ἀγγέλων 4.7. πάλιν τινὰ ὁρίζει ἡμέραν,Σήμερον,ἐν Δαυεὶδ λέγων μετὰ τοσοῦτον χρόνον, καθὼς προείρηται, 5.7. ὃς ἐν ταῖς ἡμέραις τῆς σαρκὸς αὐτοῦ, δεήσεις τε καὶ ἱκετηρίας πρὸς τὸν δυνάμενον σώζειν αὐτὸν ἐκ θανάτου μετὰ κραυγῆς ἰσχυρᾶς καὶ δακρύων προσενέγκας καὶ εἰσακουσθεὶς ἀπὸ τῆς εὐλαβείας, 5.8. καίπερ ὢν υἱός, ἔμαθεν ἀφʼ ὧν ἔπαθεν τὴν ὑπακοήν, 5.9. καὶ τελειωθεὶς ἐγένετο πᾶσιν τοῖς ὑπακούουσιν αὐτῷ αἴτιος σωτηρίας αἰωνίου, 5.10. προσαγορευθεὶς ὑπὸ τοῦ θεοῦ ἀρχιερεὺςκατὰ τὴν τάξιν Μελχισεδέκ. 7.13. ἐφʼ ὃν γὰρ λέγεται ταῦτα φυλῆς ἑτέρας μετέσχηκεν, ἀφʼ ἧς οὐδεὶς προσέσχηκεν τῷ θυσιαστηρίῳ· 7.25. ὅθεν καὶ σώζειν εἰς τὸ παντελὲς δύναται τοὺς προσερχομένους διʼ αὐτοῦ τῷ θεῷ, πάντοτε ζῶν εἰς τὸ ἐντυγχάνειν ὑπὲρ αὐτῶν. 7.27. ὃς οὐκ ἔχει καθʼ ἡμέραν ἀνάγκην, ὥσπερ οἱ ἀρχιερεῖς, πρότερον ὑπὲρ τῶν ἰδίων ἁμαρτιῶν θυσίας ἀναφέρειν, ἔπειτα τῶν τοῦ λαοῦ·?̔τοῦτο γὰρ ἐποίησεν ἐφάπαξ ἑαυτὸν ἀνενέγκας·̓ 9.4. χρυσοῦν ἔχουσα θυμιατήριον καὶ τὴν κιβωτὸν τῆς διαθήκης περικεκαλυμμένην πάντοθεν χρυσίῳ, ἐν ᾗ στάμνος χρυσῆ ἔχουσα τὸ μάννα καὶ ἡ ῥάβδος Ἀαρὼν ἡ βλαστήσασα καὶ αἱ πλάκες τῆς διαθήκης, 10.5. Διὸ εἰσερχόμενος εἰς τὸν κόσμον λέγει 10.6. 10.7. 10.8. ἀνώτερον λέγων ὅτιΘυσίας καὶ προσφορὰςκαὶὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ ἠθέλησας οὐδὲ εὐδόκησας,αἵτινες κατὰ νόμον προσφέρονται, 10.9. τότεεἴρηκενἸδοὺ ἥκω τοῦ ποιῆσαι τὸ θέλημά σου·ἀναιρεῖ τὸ πρῶτον ἵνα τὸ δεύτερον στήσῃ. 10.10. ἐν ᾧθελήματιἡγιασμένοι ἐσμὲν διὰ τῆςπροσφορᾶςτοῦσώματοςἸησοῦ Χριστοῦ ἐφάπαξ. 10.13. τὸ λοιπὸν ἐκδεχόμενοςἕως τεθῶσιν οἱ ἐχθροὶ αὐτοῦ ὑποπόδιον τῶν ποδῶν αὐτοῦ, 10.19. Ἔχοντες οὖν, αδελφοί, παρρησίαν εἰς τὴν εἴσοδον τῶν ἁγίων ἐν τῷ αἵματι Ἰησοῦ, 10.20. ἣν ἐνεκαίνισεν ἡμῖν ὁδὸν πρόσφατον καὶ ζῶσαν διὰ τοῦ καταπετάσματος, τοῦτʼ ἔστιν τῆς σαρκὸς αὐτοῦ, 10.21. καὶ ἱερέα μέγαν ἐπὶτὸν οἰκοντοῦ θεοῦ, 10.22. προσερχώμεθα μετὰ ἀληθινῆς καρδίας ἐν πληροφορίᾳπίστεως, ῤεραντισμενοι τὰς καρδίας ἀπὸ συνειδήσεως πονηρᾶς καὶ λελουσμένοι τὸ σῶμα ὕδατι καθαρῷ· 11.28. Πίστει πεποίηκεντὸ πάσχακαὶ τὴν πρόσχυσιντοῦ αἵματος,ἵνα μὴὁ ὀλοθρεύωντὰ πρωτότοκα θίγῃ αὐτῶν. 12.15. ἐπισκοποῦντες μή τις ὑστερῶν ἀπὸ τῆς χάριτος τοῦ θεοῦ,μή τις ῥίζα πικρίας ἄνω φύουσα ἐνοχλῇκαὶ διʼ αὐτῆς μιανθῶσιν οἱ πολλοί, 12.22. ἀλλὰ προσεληλύθατε Σιὼν ὄρει καὶ πόλει θεοῦ ζῶντος, Ἰερουσαλὴμ ἐπουρανίῳ, καὶ μυριάσιν ἀγγέλων, πανηγύρει 13.5. Ἀφιλάργυρος ὁ τρόπος· ἀρκούμενοι τοῖς παροῦσιν· αὐτὸς γὰρ εἴρηκενΟὐ μή σε ἀνῶ οὐδʼ οὐ μή σε ἐγκαταλίπω· 13.15. διʼ αὐτοῦἀναφέρωμεν θυσίαν αἰνέσεωςδιὰ παντὸςτῷ θεῷ,τοῦτʼ ἔστινκαρπὸν χειλέωνὁμολογούντων τῷ ὀνόματι αὐτοῦ.

1.5. For to which of the angels did he say at any time, "You are my Son, Today have I become your father?"and again, "I will be to him a Father, And he will be to me a Son?" 4.7. he again defines a certain day, today, saying through David so long a time afterward (just as has been said), "Today if you will hear his voice, Don't harden your hearts." 5.7. He, in the days of his flesh, having offered up prayers and petitions with strong crying and tears to him who was able to save him from death, and having been heard for his godly fear, 5.8. though he was a Son, yet learned obedience by the things which he suffered. 5.9. Having been made perfect, he became to all of those who obey him the author of eternal salvation, 5.10. named by God a high priest after the order of Melchizedek. 7.13. For he of whom these things are said belongs to another tribe, from which no one has officiated at the altar. 7.25. Therefore he is also able to save to the uttermost those who draw near to God through him, seeing he ever lives to make intercession for them. 7.27. who doesn't need, like those high priests, to daily offer up sacrifices, first for his own sins, and then for the sins of the people. For this he did once for all, when he offered up himself. 9.4. having a golden altar of incense, and the ark of the covet overlaid on all sides with gold, in which was a golden pot holding the manna, Aaron's rod that budded, and the tables of the covet; 10.5. Therefore when he comes into the world, he says, "Sacrifice and offering you didn't desire, But a body did you prepare for me; 10.6. In whole burnt offerings and sacrifices for sin you had no pleasure. 10.7. Then I said, 'Behold, I have come (In the scroll of the book it is written of me) To do your will, God.'" 10.8. Previously saying, "Sacrifices and offerings and whole burnt offerings and sacrifices for sin you didn't desire, neither had pleasure in them" (those which are offered according to the law), 10.9. then he has said, "Behold, I have come to do your will." He takes away the first, that he may establish the second, 10.10. by which will we have been sanctified through the offering of the body of Jesus Christ once for all. 10.13. from that time waiting until his enemies are made the footstool of his feet. 10.19. Having therefore, brothers, boldness to enter into the holy place by the blood of Jesus, 10.20. by the way which he dedicated for us, a new and living way, through the veil, that is to say, his flesh; 10.21. and having a great priest over the house of God, 10.22. let's draw near with a true heart in fullness of faith, having our hearts sprinkled from an evil conscience, and having our body washed with pure water, 11.28. By faith, he kept the Passover, and the sprinkling of the blood, that the destroyer of the firstborn should not touch them. 12.15. looking carefully lest there be any man who falls short of the grace of God; lest any root of bitterness springing up trouble you, and thereby the many be defiled; 12.22. But you have come to Mount Zion, and to the city of the living God, the heavenly Jerusalem, and to innumerable hosts of angels, 13.5. Be free from the love of money, content with such things as you have, for he has said, "I will in no way leave you, neither will I in any way forsake you." 13.15. Through him, then, let us offer up a sacrifice of praise to God continually, that is, the fruit of lips which make confession to his name.

262. New Testament, Philippians, 1.1-1.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple, in jerusalem Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 18

1.1. ΠΑΥΛΟΣ ΚΑΙ ΤΙΜΟΘΕΟΣ δοῦλοι Χριστοῦ Ἰησοῦ πᾶσιν τοῖς ἁγίοις ἐν Χριστῷ Ἰησοῦ τοῖς οὖσιν ἐν Φιλίπποιςσὺν ἐπισκόποις καὶ διακόνοις· 1.2. χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ. 1.3. Εὐχαριστῶ τῷ θεῷ μου ἐπὶ πάσῃ τῇ μνείᾳ ὑμῶν πάντοτε ἐν πάσῃ δεήσει μου ὑπὲρ πάντων ὑμῶν, 1.4. μετὰ χαρᾶς τὴν δέησιν ποιούμενος, 1.5. ἐπὶ τῇ κοινωνίᾳ ὑμῶν εἰς τὸ εὐαγγέλιον ἀπὸ τῆς πρώτης ἡμέρας ἄχρι τοῦ νῦν, 1.6. πεποιθὼς αὐτὸ τοῦτο ὅτι ὁ ἐναρξάμενος ἐν ὑμῖν ἔργον ἀγαθὸν ἐπιτελέσει ἄχρι ἡμέρας Ἰησοῦ Χριστοῦ· 1.7. καθώς ἐστιν δίκαιον ἐμοὶ τοῦτο φρονεῖν ὑπὲρ πάντων ὑμῶν, διὰ τὸ ἔχειν με ἐν τῇ καρδίᾳ ὑμᾶς, ἔν τε τοῖς δεσμοῖς μου καὶ ἐν τῇ ἀπολογίᾳ καὶ βεβαιώσει τοῦ εὐαγγελίου συνκοινωνούς μου τῆς χάριτος πάντας ὑμᾶς ὄντας· 1.8. μάρτυς γάρ μου ὁ θεός, ὡς ἐπιποθῶ πάντας ὑμᾶς ἐν σπλάγχνοις Χριστοῦ Ἰησοῦ. 1.9. καὶ τοῦτο προσεύχομαι ἵνα ἡ ἀγάπη ὑμῶν ἔτι μᾶλλον καὶ μᾶλλον περισσεύῃ ἐν ἐπιγνώσει καὶ πάσῃ αἰσθήσει, 1.10. εἰς τὸ δοκιμάζειν ὑμᾶς τὰ διαφέροντα, ἵνα ἦτε εἰλικρινεῖς καὶ ἀπρόσκοποι εἰς ἡμέραν Χριστοῦ, 1.11. πεπληρωμένοι καρπὸν δικαιοσύνης τὸν διὰ Ἰησοῦ Χριστοῦ εἰς δόξαν καὶ ἔπαινον θεοῦ.

1.1. Paul and Timothy, servants of Jesus Christ; To all the saints in Christ Jesus who are at Philippi, with the overseers and deacons: 1.2. Grace to you, and peace from God, our Father, and the Lord Jesus Christ. 1.3. I thank my God whenever I remember you, 1.4. always in every request of mine on behalf of you all making my requests with joy, 1.5. for your fellowship in furtherance of the gospel from the first day until now; 1.6. being confident of this very thing, that he who began a good work in you will complete it until the day of Jesus Christ. 1.7. It is even right for me to think this way on behalf of all of you, because I have you in my heart, because, both in my bonds and in the defense and confirmation of the gospel, you all are partakers with me of grace. 1.8. For God is my witness, how I long after all of you in the tender mercies of Christ Jesus. 1.9. This I pray, that your love may abound yet more and more in knowledge and all discernment; 1.10. so that you may approve the things that are excellent; that you may be sincere and without offense to the day of Christ; 1.11. being filled with the fruits of righteousness, which are through Jesus Christ, to the glory and praise of God.

263. New Testament, Romans, 1.5, 9.25, 11.16-11.24, 11.28, 13.7, 14.5, 15.26 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 156, 327; Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 203; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 210, 211, 212, 213, 214, 215, 216, 217, 218, 219, 229; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 18; Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 197

1.5. διʼ οὗ ἐλάβομεν χάριν καὶ ἀποστολὴν εἰς ὑπακοὴν πίστεως ἐν πᾶσιν τοῖς ἔθνεσιν ὑπὲρ τοῦ ὀνόματος αὐτοῦ, 9.25. ὡς καὶ ἐν τῷ Ὠσηὲ λέγει 11.16. εἰ δὲ ἡ ἀπαρχὴ ἁγία, καὶ τὸ φύραμα· καὶ εἰ ἡ ῥίζα ἁγία, καὶ οἱ κλάδοι. 11.17. Εἰ δέ τινες τῶν κλάδων ἐξεκλάσθησαν, σὺ δὲ ἀγριέλαιος ὢν ἐνεκεντρίσθης ἐν αὐτοῖς καὶ συνκοινωνὸς τῆς ῥίζης τῆς πιότητος τῆς ἐλαίας ἐγένου, μὴ κατακαυχῶ τῶν κλάδων· 11.18. εἰ δὲ κατακαυχᾶσαι, οὐ σὺ τὴν ῥίζαν βαστάζεις ἀλλὰ ἡ ῥίζα σέ. 11.19. ἐρεῖς οὖν Ἐξεκλάσθησαν κλάδοι ἵνα ἐγὼ ἐνκεντρισθῶ. καλῶς· 11.20. τῇ ἀπιστίᾳ ἐξεκλάσθησαν, σὺ δὲ τῇ πίστει ἕστηκας. 11.21. μὴ ὑψηλὰ φρόνει, ἀλλὰ φοβοῦ· εἰ γὰρ ὁ θεὸς τῶν κατὰ φύσιν κλάδων οὐκ ἐφείσατο, οὐδὲ σοῦ φείσεται. ἴδε οὖν χρηστότητα καὶ ἀποτομίαν θεοῦ· 11.22. ἐπὶ μὲν τοὺς πεσόντας ἀποτομία, ἐπὶ δὲ σὲ χρηστότης θεοῦ, ἐὰν ἐπιμένῃς τῇ χρηστότητι, ἐπεὶ καὶ σὺ ἐκκοπήσῃ. 11.23. κἀκεῖνοι δέ, ἐὰν μὴ ἐπιμένωσι τῇ ἀπιστίᾳ, ἐνκεντρισθήσονται· δυνατὸς γάρ ἐστιν ὁ θεὸς πάλιν ἐνκεντρίσαι αὐτούς. 11.24. εἰ γὰρ σὺ ἐκ τῆς κατὰ φύσιν ἐξεκόπης ἀγριελαίου καὶ παρὰ φύσιν ἐνεκεντρίσθης εἰς καλλιέλαιον, πόσῳ μᾶλλον οὗτοι οἱ κατὰ φύσιν ἐνκεντρισθήσονται τῇ ἰδίᾳ ἐλαίᾳ. 11.28. κατὰ μὲν τὸ εὐαγγέλιον ἐχθροὶ διʼ ὑμᾶς, κατὰ δὲ τὴν ἐκλογὴν ἀγαπητοὶ διὰ τοὺς πατέρας· 13.7. ἀπόδοτε πᾶσι τὰς ὀφειλάς, τῷ τὸν φόρον τὸν φόρον, τῷ τὸ τέλος τὸ τέλος, τῷ τὸν φόβον τὸν φόβον, τῷ τὴν τιμὴν τὴν τιμήν. 14.5. ὃς μὲν [γὰρ] κρίνει ἡμέραν παρʼ ἡμέραν, ὃς δὲ κρίνει πᾶσαν ἡμέραν· ἕκαστος ἐν τῷ ἰδίῳ νοῒ πληροφορείσθω· 15.26. ηὐδόκησαν γὰρ Μακεδονία καὶ Ἀχαία κοινωνίαν τινὰ ποιήσασθαι εἰς τοὺς πτωχοὺς τῶν ἁγίων τῶν ἐν Ἰερουσαλήμ.

1.5. through whom we received grace and apostleship, for obedience of faith among all the nations, for his name's sake; 9.25. As he says also in Hosea, "I will call them 'my people,' which were not my people; And her 'beloved,' who was not beloved." 11.16. If the first fruit is holy, so is the lump. If the root is holy, so are the branches. 11.17. But if some of the branches were broken off, and you, being a wild olive, were grafted in among them, and became partaker with them of the root and of the richness of the olive tree; 11.18. don't boast over the branches. But if you boast, it is not you who support the root, but the root supports you. 11.19. You will say then, "Branches were broken off, that I might be grafted in." 11.20. True; by their unbelief they were broken off, and you stand by your faith. Don't be conceited, but fear; 11.21. for if God didn't spare the natural branches, neither will he spare you. 11.22. See then the goodness and severity of God. Toward those who fell, severity; but toward you, goodness, if you continue in his goodness; otherwise you also will be cut off. 11.23. They also, if they don't continue in their unbelief, will be grafted in, for God is able to graft them in again. 11.24. For if you were cut out of that which is by nature a wild olive tree, and were grafted contrary to nature into a good olive tree, how much more will these, which are the natural branches, be grafted into their own olive tree? 11.28. Concerning the gospel, they are enemies for your sake. But concerning the election, they are beloved for the fathers' sake. 13.7. Give therefore to everyone what you owe: taxes to whom taxes are due; customs to whom customs; respect to whom respect; honor to whom honor. 14.5. One man esteems one day as more important. Another esteems every day alike. Let each man be fully assured in his own mind. 15.26. For it has been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints who are at Jerusalem.

264. New Testament, Titus, 1.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison, 4 Baruch (2018) 213

1.12. εἶπέν τις ἐξ αὐτῶν, ἴδιος αὐτῶν προφήτης, Κρῆτες ἀεὶ ψεῦσται, κακὰ θηρία, γαστέρες ἀργαί·

1.12. One of them, a prophet of their own, said, "Cretans are always liars, evil beasts, and idle gluttons."

265. New Testament, John, 1.9, 1.38, 1.46, 1.48-1.49, 2.6, 2.12-2.22, 3.2, 4.21, 4.31, 6.17, 6.25, 6.41, 7.1, 8.11-8.12, 8.52, 9.2, 9.5-9.7, 11.8, 11.38, 11.48, 12.9-12.11, 12.13, 12.24-12.36, 14.2-14.3, 17.7, 20.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 120, 125, 146, 174, 202, 222, 223, 237, 408, 409, 430; Gera, Judith (2014) 445; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 174; Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 352, 353; Mendez, The Cult of Stephen in Jerusalem: Inventing a Patron Martyr (2022) 128; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 63; Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 89; Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 195; Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 535

1.9. Ἦν τὸ φῶς τὸ ἀληθινὸν ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον. 1.38. στραφεὶς δὲ ὁ Ἰησοῦς καὶ θεασάμενος αὐτοὺς ἀκολουθοῦντας λέγει αὐτοῖς Τί ζητεῖτε; οἱ δὲ εἶπαν αὐτῷ Ῥαββεί, ?̔ὃ λέγεται μεθερμηνευόμενον Διδάσκαλε?̓ ποῦ μένεις; 1.46. καὶ εἶπεν αὐτῷ Ναθαναήλ Ἐκ Ναζαρὲτ δύναταί τι ἀγαθὸν εἶναι; λέγει αὐτῷ ὁ Φίλιππος Ἔρχου καὶ ἴδε. 1.48. λέγει αὐτῷ Ναθαναήλ Πόθεν με γινώσκεις; ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ Πρὸ τοῦ σε Φίλιππον φωνῆσαι ὄντα ὑπὸ τὴν συκῆν εἶδόν σε. 1.49. ἀπεκρίθη αὐτῷ Ναθαναήλ Ῥαββεί, σὺ εἶ ὁ υἱὸς τοῦ θεοῦ, σὺ βασιλεὺς εἶ τοῦ Ἰσραήλ. 2.6. ἦσαν δὲ ἐκεῖ λίθιναι ὑδρίαι ἓξ κατὰ τὸν καθαρισμὸν τῶν Ἰουδαίων κείμεναι, χωροῦσαι ἀνὰ μετρητὰς δύο ἢ τρεῖς. 2.12. ΜΕΤΑ ΤΟΥΤΟ κατέβη εἰς Καφαρναοὺμ αὐτὸς καὶ ἡ μήτηρ αὐτοῦ καὶ οἱ ἀδελφοὶ καὶ οἱ μαθηταὶ αὐτοῦ, καὶ ἐκεῖ ἔμειναν οὐ πολλὰς ἡμέρας. 2.13. Καὶ ἐγγὺς ἦν τὸ πάσχα τῶν Ἰουδαίων, καὶ ἀνέβη εἰς Ἰεροσόλυμα ὁ Ἰησοῦς. 2.14. καὶ εὗρεν ἐν τῷ ἱερῷ τοὺς πωλοῦντας βόας καὶ πρόβατα καὶ περιστερὰς καὶ τοὺς κερματιστὰς καθημένους, 2.15. καὶ ποιήσας φραγέλλιον ἐκ σχοινίων πάντας ἐξέβαλεν ἐκ τοῦ ἱεροῦ τά τε πρόβατα καὶ τοὺς βόας, καὶ τῶν κολλυβιστῶν ἐξέχεεν τὰ κέρματα καὶ τὰς τραπέζας ἀνέτρεψεν, 2.16. καὶ τοῖς τὰς περιστερὰς πωλοῦσιν εἶπεν Ἄρατε ταῦτα ἐντεῦθεν, μὴ ποιεῖτε τὸν οἶκον τοῦ πατρός μου οἶκον ἐμπορίου. 2.17. Ἐμνήσθησαν οἱ μαθηταὶ αὐτοῦ ὅτι γεγραμμένον ἐστίν Ὁ ζῆλος τοῦ οἴκου σου καταφάγεταί με. 2.18. Ἀπεκρίθησαν οὖν οἱ Ἰουδαῖοι καὶ εἶπαν αὐτῷ Τί σημεῖον δεικνύεις ἡμῖν, ὅτι ταῦτα ποιεῖς; 2.19. ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτοῖς Λύσατε τὸν ναὸν τοῦτον καὶ [ἐν] τρισὶν ἡμέραις ἐγερῶ αὐτόν. 2.20. εἶπαν οὖν οἱ Ἰουδαῖοι Τεσσεράκοντα καὶ ἓξ ἔτεσιν οἰκοδομήθη ὁ ναὸς οὗτος, καὶ σὺ ἐν τρισὶν ἡμέραις ἐγερεῖς αὐτόν; 2.21. ἐκεῖνος δὲ ἔλεγεν περὶ τοῦ ναοῦ τοῦ σώματος αὐτοῦ. 2.22. Ὅτε οὖν ἠγέρθη ἐκ νεκρῶν, ἐμνήσθησαν οἱ μαθηταὶ αὐτοῦ ὅτι τοῦτο ἔλεγεν, καὶ ἐπίστευσαν τῇ γραφῇ καὶ τῷ λόγῳ ὃν εἶπεν ὁ Ἰησοῦς. 3.2. οὗτος ἦλθεν πρὸς αὐτὸν νυκτὸς καὶ εἶπεν αὐτῷ Ῥαββεί, οἴδαμεν ὅτι ἀπὸ θεοῦ ἐλήλυθας διδάσκαλος· οὐδεὶς γὰρ δύναται ταῦτα τὰ σημεῖα ποιεῖν ἃ σὺ ποιεῖς, ἐὰν μὴ ᾖ ὁ θεὸς μετʼ αὐτοῦ. 4.21. λέγει αὐτῇ ὁ Ἰησοῦς Πίστευέ μοι, γύναι, ὅτι ἔρχεται ὥρα ὅτε οὔτε ἐν τῷ ὄρει τούτῳ οὔτε ἐν Ἰεροσολύμοις προσκυνήσετε τῷ πατρί. 4.31. Ἐν τῷ μεταξὺ ἠρώτων αὐτὸν οἱ μαθηταὶ λέγοντες Ῥαββεί, φάγε. 6.17. καὶ ἐμβάντες εἰς πλοῖον ἤρχοντο πέραν τῆς θαλάσσης εἰς Καφαρναούμ. καὶ σκοτία 6.25. καὶ εὑρόντες αὐτὸν πέραν τῆς θαλάσσης εἶπον αὐτῷ Ῥαββεί, πότε ὧδε γέγονας; 6.41. Ἐγόγγυζον οὖν οἱ Ἰουδαῖοι περὶ αὐτοῦ ὅτι εἶπεν Ἐγώ εἰμι ὁ ἄρτος ὁ καταβὰς ἐκ τοῦ οὐρανοῦ, καὶ ἔλεγον 7.1. ΚΑΙ ΜΕΤΑ ΤΑΥΤΑ περιεπάτει [ὁ] Ἰησοῦς ἐν τῇ Γαλιλαίᾳ, οὐ γὰρ ἤθελεν ἐν τῇ Ἰουδαίᾳ περιπατεῖν, ὅτι ἐζήτουν αὐτὸν οἰ Ἰουδαῖοι ἀποκτεῖναι. 8.11. ἡ δὲ εἶπεν Οὐδείς, κύριε. εἶπεν δὲ ὁ Ἰησοῦς Οὐδὲ ἐγώ σε κατακρίνω· πορεύου, ἀπὸ τοῦ νῦν μηκέτι ἁμάρτανε.⟧ οὐκ ἐγείρεται. 8.12. Πάλιν οὖν αὐτοῖς ἐλάλησεν [ὁ] Ἰησοῦς λέγων Ἐγώ εἰμι τὸ φῶς τοῦ κόσμου· ὁ ἀκολουθῶν μοι οὐ μὴ περιπατήσῃ ἐν τῇ σκοτίᾳ, ἀλλʼ ἕξει τὸ φῶς τῆς ζωῆς. 8.52. εἶπαν αὐτῷ οἱ Ἰουδαῖοι Νῦν ἐγνώκαμεν ὅτι δαιμόνιον ἔχεις. Ἀβραὰμ ἀπέθανεν καὶ οἱ προφῆται, καὶ σὺ λέγεις Ἐάν τις τὸν λόγον μου τηρήσῃ, οὐ μὴ γεύσηται θανάτου εἰς τὸν αἰῶνα· 9.2. καὶ ἠρώτησαν αὐτὸν οἱ μαθηταὶ αὐτοῦ λέγοντες Ῥαββεί, τίς ἥμαρτεν, οὗτος ἢ οἱ γονεῖς αὐτοῦ, ἵνα τυφλὸς γεννηθῇ; 9.5. ὅταν ἐν τῷ κόσμῳ ὦ, φῶς εἰμὶ τοῦ κόσμου. 9.6. ταῦτα εἰπὼν ἔπτυσεν χαμαὶ καὶ ἐποίησεν πηλὸν ἐκ τοῦ πτύσματος, καὶ ἐπέθηκεν αὐτοῦ τὸν πηλὸν ἐπὶ τοὺς ὀφθαλμούς, 9.7. καὶ εἶπεν αὐτῷ Ὕπαγε νίψαι εἰς τὴν κολυμβήθραν τοῦ Σιλωάμ?̔ὃ ἑρμηνεύεται Ἀπεσταλμένος̓. ἀπῆλθεν οὖν καὶ ἐνίψατο, καὶ ἦλθεν βλέπων. 11.8. λέγουσιν αὐτῷ οἱ μαθηταί Ῥαββεί, νῦν ἐζήτουν σε λιθάσαι οἱ Ἰουδαῖοι, καὶ πάλιν ὑπάγεις ἐκεῖ; 11.38. Ἰησοῦς οὖν πάλιν ἐμβριμώμενος ἐν ἑαυτῷ ἔρχεται εἰς τὸ μνημεῖον· ἦν δὲ σπήλαιον, καὶ λίθος ἐπέκειτο ἐπʼ αὐτῷ. 11.48. ἐὰν ἀφῶμεν αὐτὸν οὕτως, πάντες πιστεύσουσιν εἰς αὐτόν, καὶ ἐλεύσονται οἱ Ῥωμαῖοι καὶ ἀροῦσιν ἡμῶν καὶ τὸν τόπον καὶ τὸ ἔθνος. 12.9. Ἔγνω οὖν ὁ ὄχλος πολὺς ἐκ τῶν Ἰουδαίων ὅτι ἐκεῖ ἐστίν, καὶ ἦλθαν οὐ διὰ τὸν Ἰησοῦν μόνον ἀλλʼ ἵνα καὶ τὸν Λάζαρον ἴδωσιν ὃν ἤγειρεν ἐκ νεκρῶν. 12.10. ἐβουλεύσαντο δὲ οἱ ἀρχιερεῖς ἵνα καὶ τὸν Λάζαρον ἀποκτείνωσιν, 12.11. ὅτι πολλοὶ διʼ αὐτὸν ὑπῆγον τῶν Ἰουδαίων καὶ ἐπίστευον εἰς τὸν Ἰησοῦν. 12.13. ἔλαβον τὰ βαΐα τῶν φοινίκων καὶ ἐξῆλθον εἰς ὑπάντησιν αὐτῷ, καὶ ἐκραύγαζον Ὡσαννά, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου, καὶ ὁ βασιλεὺς τοῦ Ἰσραήλ. 12.24. ἀμὴν ἀμὴν λέγω ὑμῖν, ἐὰν μὴ ὁ κόκκος τοῦ σίτου πεσὼν εἰς τὴν γῆν ἀποθάνῃ, αὐτὸς μόνος μένει· ἐὰν δὲ ἀποθάνῃ, πολὺν καρπὸν φέρει. 12.25. ὁ φιλῶν τὴν ψυχὴν αὐτοῦ ἀπολλύει αὐτήν, καὶ ὁ μισῶν τὴν ψυχὴν αὐτοῦ ἐν τῷ κόσμῳ τούτῳ εἰς ζωὴν αἰώνιον φυλάξει αὐτήν. 12.26. ἐὰν ἐμοί τις διακονῇ ἐμοὶ ἀκολουθείτω, καὶ ὅπου εἰμὶ ἐγὼ ἐκεῖ καὶ ὁ διάκονος ὁ ἐμὸς ἔσται· ἐάν τις ἐμοὶ διακονῇ τιμήσει αὐτὸν ὁ πατήρ. 12.27. νῦν ἡ ψυχή μου τετάρακται, καὶ τί εἴπω; πάτερ, σῶσόν με ἐκ τῆς ὥρας ταύτης. ἀλλὰ διὰ τοῦτο ἦλθον εἰς τὴν ὥραν ταύτην. πάτερ, δόξασόν σου τὸ ὄνομα. 12.28. ἦλθεν οὖν φωνὴ ἐκ τοῦ οὐρανοῦ Καὶ ἐδόξασα καὶ πάλιν δοξάσω. 12.29. ὁ [οὖν] ὄχλος ὁ ἑστὼς καὶ ἀκούσας ἔλεγεν βροντὴν γεγονέναι· ἄλλοι ἔλεγον Ἄγγελος αὐτῷ λελάληκεν. 12.30. ἀπεκρίθη καὶ εἶπεν Ἰησοῦς Οὐ διʼ ἐμὲ ἡ φωνὴ αὕτη γέγονεν ἀλλὰ διʼ ὑμᾶς. 12.31. νῦν κρίσις ἐστὶν τοῦ κόσμου τούτου, νῦν ὁ ἄρχων τοῦ κόσμου τούτου ἐκβληθήσεται ἔξω· 12.32. κἀγὼ ἂν ὑψωθῶ ἐκ τῆς γῆς, πάντας ἑλκύσω πρὸς ἐμαυτόν. 12.33. τοῦτο δὲ ἔλεγεν σημαίνων ποίῳ θανάτῳ ἤμελλεν ἀποθνήσκειν. 12.34. ἀπεκρίθη οὖν αὐτῷ ὁ ὄχλος Ἡμεῖς ἠκούσαμεν ἐκ τοῦ νόμου ὅτι ὁ χριστὸς μένει εἰς τὸν αἰῶνα, καὶ πῶς λέγεις σὺ ὅτι δεῖ ὑψωθῆναι τὸν υἱὸν τοῦ ἀνθρώπου; τίς ἐστιν οὗτος ὁ υἱὸς τοῦ ἀνθρώπου; 12.35. εἶπεν οὖν αὐτοῖς ὁ Ἰησοῦς Ἔτι μικρὸν χρόνον τὸ φῶς ἐν ὑμῖν ἐστίν. περιπατεῖτε ὡς τὸ φῶς ἔχετε, ἵνα μὴ σκοτία ὑμᾶς καταλάβῃ, καὶ ὁ περιπατῶν ἐν τῇ σκοτίᾳ οὐκ οἶδεν ποῦ ὑπάγει. 12.36. ὡς τὸ φῶς ἔχετε, πιστεύετε εἰς τὸ φῶς, ἵνα υἱοὶ φωτὸς γένησθε. Ταῦτα ἐλάλησεν Ἰησοῦς, καὶ ἀπελθὼν ἐκρύβη ἀπʼ αὐτῶν. 14.2. ἐν τῇ οἰκίᾳ τοῦ πατρός μου μοναὶ πολλαί εἰσιν· εἰ δὲ μή, εἶπον ἂν ὑμῖν, ὅτι πορεύομαι ἑτοιμάσαι τόπον ὑμῖν· 14.3. καὶ ἐὰν πορευθῶ καὶ ἑτοιμάσω τόπον ὑμῖν, πάλιν ἔρχομαι καὶ παραλήμψομαι ὑμᾶς πρὸς ἐμαυτόν, ἵνα ὅπου εἰμὶ ἐγὼ καὶ ὑμεῖς ἦτε. 17.7. νῦν ἔγνωκαν ὅτι πάντα ὅσα ἔδωκάς μοι παρὰ σοῦ εἰσίν· 20.23. ἄν τινων ἀφῆτε τὰς ἁμαρτίας ἀφέωνται αὐτοῖς· ἄν τινων κρατῆτε κεκράτηνται.

1.9. The true light that enlightens everyone was coming into the world. 1.38. Jesus turned, and saw them following, and said to them, "What are you looking for?"They said to him, "Rabbi" (which is to say, being interpreted, Teacher), "where are you staying?" 1.46. Nathanael said to him, "Can any good thing come out of Nazareth?"Philip said to him, "Come and see." 1.48. Nathanael said to him, "How do you know me?"Jesus answered him, "Before Philip called you, when you were under the fig tree, I saw you." 1.49. Nathanael answered him, "Rabbi, you are the Son of God! You are King of Israel!" 2.6. Now there were six water pots of stone set there after the Jews' manner of purifying, containing two or three metretes apiece. 2.12. After this, he went down to Capernaum, he, and his mother, his brothers, and his disciples; and they stayed there a few days. 2.13. The Passover of the Jews was at hand, and Jesus went up to Jerusalem. 2.14. He found in the temple those who sold oxen, sheep, and doves, and the changers of money sitting. 2.15. He made a whip of cords, and threw all out of the temple, both the sheep and the oxen; and he poured out the changers' money, and overthrew their tables. 2.16. To those who sold the doves, he said, "Take these things out of here! Don't make my Father's house a marketplace!" 2.17. His disciples remembered that it was written, "Zeal for your house will eat me up." 2.18. The Jews therefore answered him, "What sign do you show us, seeing that you do these things?" 2.19. Jesus answered them, "Destroy this temple, and in three days I will raise it up." 2.20. The Jews therefore said, "Forty-six years was this temple in building, and will you raise it up in three days?" 2.21. But he spoke of the temple of his body. 2.22. When therefore he was raised from the dead, his disciples remembered that he said this, and they believed the Scripture, and the word which Jesus had said. 3.2. The same came to him by night, and said to him, "Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do, unless God is with him." 4.21. Jesus said to her, "Woman, believe me, the hour comes, when neither in this mountain, nor in Jerusalem, will you worship the Father. 4.31. In the meanwhile, the disciples urged him, saying, "Rabbi, eat." 6.17. and they entered into the boat, and were going over the sea to Capernaum. It was now dark, and Jesus had not come to them. 6.25. When they found him on the other side of the sea, they asked him, "Rabbi, when did you come here?" 6.41. The Jews therefore murmured concerning him, because he said, "I am the bread which came down out of heaven." 7.1. After these things, Jesus was walking in Galilee, for he wouldn't walk in Judea, because the Jews sought to kill him. 8.11. She said, "No one, Lord."Jesus said, "Neither do I condemn you. Go your way. From now on, sin no more." 8.12. Again, therefore, Jesus spoke to them, saying, "I am the light of the world. He who follows me will not walk in the darkness, but will have the light of life." 8.52. Then the Jews said to him, "Now we know that you have a demon. Abraham died, and the prophets; and you say, 'If a man keeps my word, he will never taste of death.' 9.2. His disciples asked him, "Rabbi, who sinned, this man or his parents, that he was born blind?" 9.5. While I am in the world, I am the light of the world." 9.6. When he had said this, he spat on the ground, made mud with the saliva, anointed the blind man's eyes with the mud, 9.7. and said to him, "Go, wash in the pool of Siloam" (which means "Sent"). So he went away, washed, and came back seeing. 11.8. The disciples told him, "Rabbi, the Jews were just trying to stone you, and are you going there again?" 11.38. Jesus therefore, again groaning in himself, came to the tomb. Now it was a cave, and a stone lay against it. 11.48. If we leave him alone like this, everyone will believe in him, and the Romans will come and take away both our place and our nation." 12.9. A large crowd therefore of the Jews learned that he was there, and they came, not for Jesus' sake only, but that they might see Lazarus also, whom he had raised from the dead. 12.10. But the chief priests conspired to put Lazarus to death also, 12.11. because on account of him many of the Jews went away and believed in Jesus. 12.13. they took the branches of the palm trees, and went out to meet him, and cried out, "Hosanna! Blessed is he who comes in the name of the Lord, the King of Israel!" 12.24. Most assuredly I tell you, unless a grain of wheat falls into the earth and dies, it remains by itself alone. But if it dies, it bears much fruit. 12.25. He who loves his life will lose it. He who hates his life in this world will keep it to eternal life. 12.26. If anyone serves me, let him follow me. Where I am, there will my servant also be. If anyone serves me, the Father will honor him. 12.27. "Now my soul is troubled. What shall I say? 'Father, save me from this time?' But for this cause I came to this time. 12.28. Father, glorify your name!"Then there came a voice out of the sky, saying, "I have both glorified it, and will glorify it again." 12.29. The multitude therefore, who stood by and heard it, said that it had thundered. Others said, "An angel has spoken to him." 12.30. Jesus answered, "This voice hasn't come for my sake, but for your sakes. 12.31. Now is the judgment of this world. Now the prince of this world will be cast out. 12.32. And I, if I am lifted up from the earth, will draw all people to myself." 12.33. But he said this, signifying by what kind of death he should die. 12.34. The multitude answered him, "We have heard out of the law that the Christ remains forever. How do you say, 'The Son of Man must be lifted up?' Who is this Son of Man?" 12.35. Jesus therefore said to them, "Yet a little while the light is with you. Walk while you have the light, that darkness doesn't overtake you. He who walks in the darkness doesn't know where he is going. 12.36. While you have the light, believe in the light, that you may become sons of light." Jesus said these things, and he departed and hid himself from them. 14.2. In my Father's house are many mansions. If it weren't so, I would have told you. I am going to prepare a place for you. 14.3. If I go and prepare a place for you, I will come again, and will receive you to myself; that where I am, you may be there also. 17.7. Now they have known that all things whatever you have given me are from you, 20.23. Whoever's sins you forgive, they are forgiven them. Whoever's sins you retain, they have been retained."

266. New Testament, Luke, 1.10, 2.37, 2.36, 19.45, 19.46, 1.11, 22.41, 22.42, 22.43, 19.41, 1.9, 21.5, 11.51, 21.7, 20.13, 3.22, 4.9, 4.6, 1.68, 21.21, 4.24, 19.40, 23.43, 5.24, 13.8, 13.7, 13.6, 13.9, 12.42, 18.25, 18.24, 18.23, 18.22, 18.21, 18.20, 18.19, 18.18, 18.27, 18.26, 18.28, 18.29, 18.30, 2.42, 2.44, 2.45, 2.46, 2.47, 2.48, 2.49, 2.50, 2.51, 2.52, 19.47, 19.48, 2.43, 2.41, 20.27, 7.3, 6.21.25, 19.38, 19.33, 19.34, 19.32, 19.44, 19.43, 19.42, 19.35, 19.36, 19.37, 5.39, 5.38, 5.37, 11.4, 11.5, 2.30, 2.29, 1.79, 2.38, 3.16, 5.33, 5.34, 5.35, 5.36, 1.78, 1.13, 19.39, 1, 2, 2.25, 18.11, 18.13, 11.6, 11.7, 11.8, 11.9, 11.10, 11.11, 19.31, 19.30, 19.29, 19.28, 2.32, 2.31, 19.47-21.38, 24.53, 1.8, 18.6, 18.5, 18.4, 18.3, 18.2, 18.1, 13.35, 13.34, 1.82, 1.74, 7.28, 11.1-2a, 18.7, 18.8, 24.49, 24.21, 16.16, 11.13, 11.12, 11.1, 11.2, 11.3, 9.36, 9.39, 6.1, 1.41, 23.34, 11.49, 11.50, 11.48, 22.69, 11.35, 22.34 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 266, 409; Gera, Judith (2014) 302; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 107, 190, 195

1.10. καὶ πᾶν τὸ πλῆθος ἦν τοῦ λαοῦ προσευχόμενον ἔξω τῇ ὥρᾳ τοῦ θυμιάματος·

1.10. The whole multitude of the people were praying outside at the hour of incense.

267. New Testament, Mark, 1.11, 1.27, 3.6, 4.10, 4.11, 4.12, 5.7, 5.33, 5.42, 7.3, 7.9, 7.10, 7.11, 7.12, 7.13, 7.14, 7.15, 7.16, 7.17, 7.18, 7.19, 7.20, 7.21, 7.22, 7.23, 7.26, 7.28, 8.22, 8.23, 8.24, 8.25, 8.26, 8.31, 8.34-9.1, 9.1, 9.5, 9.7, 9.31, 10.17, 10.18, 10.19, 10.20, 10.21, 10.22, 10.23, 10.24, 10.25, 10.26, 10.27, 10.28, 10.29, 10.30, 10.31, 10.32, 10.33, 10.34, 11.11, 11.12, 11.13, 11.14, 11.15, 11.16, 11.17, 11.18, 11.19, 11.21, 11.25, 12.1, 12.2, 12.3, 12.4, 12.5, 12.6, 12.7, 12.8, 12.9, 12.13, 13.14, 14.1, 14.2, 14.3, 14.4, 14.5, 14.6, 14.7, 14.8, 14.9, 14.10, 14.11, 14.12, 14.13, 14.14, 14.15, 14.32, 14.39, 14.45, 14.62, 14.63, 14.64, 15.42, 16.4, 16.5, 16.6, 16.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Gera, Judith (2014) 266

15.42. Καὶ ἤδη ὀψίας γενομένης, ἐπεὶ ἦν παρασκευή, ὅ ἐστιν προσάββατον,

15.42. When evening had now come, because it was the Preparation Day, that is, the day before the Sabbath,

268. Mishnah, Demai, 6.3-6.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple, in jerusalem, condemnations of Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 197

6.3. כֹּהֵן וְלֵוִי שֶׁקִּבְּלוּ שָׂדֶה מִיִּשְׂרָאֵל, כְּשֵׁם שֶׁחוֹלְקִין בַּחֻלִּין כָּךְ חוֹלְקִין בַּתְּרוּמָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף הַמַּעַשְׂרוֹת שֶׁלָּהֶן, שֶׁעַל מְנָת כֵּן בָּאוּ:

6.3. A priest or a Levite who rented a field from an Israelite [for a share in the produce], just as they divide the non-sacred produce, so they divide the terumah. Rabbi Eliezer says: the tithes belong to them (the tets), for they entered the field with this expectation.

269. Mishnah, Middot, 1.1, 1.6, 2.2, 3.1-3.5, 4.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple (in jerusalem) •temple mount in jerusalem •temple in jerusalem, altar of •temple in jerusalem, holy of holies in •temple in jerusalem, instruments, vessels, furnishings in Found in books: Allison, 4 Baruch (2018) 126, 150; Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 68, 69; Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 232

1.1. בִּשְׁלשָׁה מְקוֹמוֹת הַכֹּהֲנִים שׁוֹמְרִים בְּבֵית הַמִּקְדָּשׁ, בְּבֵית אַבְטִינָס, וּבְבֵית הַנִּיצוֹץ, וּבְבֵית הַמּוֹקֵד. וְהַלְוִיִּם בְּעֶשְׂרִים וְאֶחָד מָקוֹם. חֲמִשָּׁה, עַל חֲמִשָּׁה שַׁעֲרֵי הַר הַבַּיִת. אַרְבָּעָה, עַל אַרְבַּע פִּנּוֹתָיו מִתּוֹכוֹ. חֲמִשָּׁה, עַל חֲמִשָּׁה שַׁעֲרֵי הָעֲזָרָה. אַרְבָּעָה, עַל אַרְבַּע פִּנּוֹתֶיהָ מִבַּחוּץ. וְאֶחָד בְּלִשְׁכַּת הַקָּרְבָּן, וְאֶחָד בְּלִשְׁכַּת הַפָּרֹכֶת, וְאֶחָד לַאֲחוֹרֵי בֵית הַכַּפֹּרֶת: 1.6. וְאַרְבַּע לְשָׁכוֹת הָיוּ בְּבֵית הַמּוֹקֵד, כְּקִיטוֹנוֹת פְּתוּחוֹת לִטְרַקְלִין, שְׁתַּיִם בַּקֹּדֶשׁ וּשְׁתַּיִם בַּחֹל, וְרָאשֵׁי פִסְפָּסִין מַבְדִּילִין בֵּין קֹדֶשׁ לַחֹל. וּמֶה הָיוּ מְשַׁמְּשׁוֹת. מַעֲרָבִית דְּרוֹמִית, הִיא הָיְתָה לִשְׁכַּת טְלָאֵי קָרְבָּן. דְּרוֹמִית מִזְרָחִית, הִיא הָיְתָה לִשְׁכַּת עוֹשֵׂי לֶחֶם הַפָּנִים. מִזְרָחִית צְפוֹנִית, בָּהּ גָּנְזוּ בְנֵי חַשְׁמוֹנַאי אֶת אַבְנֵי הַמִּזְבֵּחַ שֶׁשִּׁקְּצוּם מַלְכֵי יָוָן. צְפוֹנִית מַעֲרָבִית, בָּהּ יוֹרְדִים לְבֵית הַטְּבִילָה: 2.2. כָּל הַנִּכְנָסִין לְהַר הַבַּיִת נִכְנָסִין דֶּרֶךְ יָמִין וּמַקִּיפִין וְיוֹצְאִין דֶּרֶךְ שְׂמֹאל, חוּץ מִמִּי שֶׁאֵרְעוֹ דָבָר, שֶׁהוּא מַקִּיף לִשְׂמֹאל. מַה לְּךָ מַקִּיף לִשְׂמֹאל, שֶׁאֲנִי אָבֵל, הַשּׁוֹכֵן בַּבַּיִת הַזֶּה יְנַחֲמֶךָּ. שֶׁאֲנִי מְנֻדֶּה, הַשּׁוֹכֵן בַּבַּיִת הַזֶּה יִתֵּן בְּלִבָּם וִיקָרְבוּךָ, דִּבְרֵי רַבִּי מֵאִיר. אָמַר לוֹ רַבִּי יוֹסֵי, עֲשִׂיתָן כְּאִלּוּ עָבְרוּ עָלָיו אֶת הַדִּין. אֶלָּא, הַשּׁוֹכֵן בַּבַּיִת הַזֶּה יִתֵּן בְּלִבְּךָ וְתִשְׁמַע לְדִבְרֵי חֲבֵרֶיךָ וִיקָרְבוּךָ: 3.1. הַמִּזְבֵּחַ הָיָה שְׁלֹשִׁים וּשְׁתַּיִם עַל שְׁלֹשִׁים וּשְׁתַּיִם. עָלָה אַמָּה וְכָנַס אַמָּה, זֶה הַיְסוֹד. נִמְצָא שְׁלֹשִׁים עַל שְׁלֹשִׁים. עָלָה חָמֵשׁ וְכָנַס אַמָּה. זֶה הַסּוֹבֵב. נִמְצָא עֶשְׂרִים וּשְׁמֹנֶה עַל עֶשְׂרִים וּשְׁמֹנֶה. מְקוֹם הַקְּרָנוֹת אַמָּה מִזֶּה וְאַמָּה מִזֶּה. נִמְצָא עֶשְׂרִים וָשֵׁשׁ עַל עֶשְׂרִים וָשֵׁשׁ. מְקוֹם הִלּוּךְ רַגְלֵי הַכֹּהֲנִים, אַמָּה מִזֶּה וְאַמָּה מִזֶּה. נִמְצָא עֶשְׂרִים וְאַרְבַּע עַל עֶשְׂרִים וְאַרְבַּע, מְקוֹם הַמַּעֲרָכָה. אָמַר רַבִּי יוֹסֵי, מִתְּחִלָּה לֹא הָיָה אֶלָּא שְׁמֹנֶה וְעֶשְׂרִים עַל שְׁמֹנֶה וְעֶשְׂרִים, כּוֹנֵס וְעוֹלֶה בְּמִדָּה זוֹ, עַד שֶׁנִּמְצָא מְקוֹם הַמַּעֲרָכָה עֶשְׂרִים עַל עֶשְׂרִים. וּכְשֶׁעָלוּ בְנֵי הַגּוֹלָה, הוֹסִיפוּ עָלָיו אַרְבַּע אַמּוֹת מִן הַדָּרוֹם וְאַרְבַּע אַמּוֹת מִן הַמַּעֲרָב, כְּמִין גַּמָּא, שֶׁנֶּאֱמַר (יחזקאל מג), וְהָאֲרִיאֵל שְׁתֵּים עֶשְׂרֵה אֹרֶךְ בִּשְׁתֵּים עֶשְׂרֵה רֹחַב רָבוּעַ. יָכוֹל שֶׁאֵינוֹ אֶלָּא שְׁתֵּים עֶשְׂרֵה עַל שְׁתֵּים עֶשְׂרֵה, כְּשֶׁהוּא אוֹמֵר (שם) אֶל אַרְבַּעַת רְבָעָיו, מְלַמֵּד שֶׁמִּן הָאֶמְצַע הוּא מוֹדֵד שְׁתֵּים עֶשְׂרֵה אַמָּה לְכָל רוּחַ. וְחוּט שֶׁל סִקְרָא חוֹגְרוֹ בָאֶמְצַע, לְהַבְדִּיל בֵּין הַדָּמִים הָעֶלְיוֹנִים לַדָּמִים הַתַּחְתּוֹנִים. וְהַיְסוֹד הָיָה מְהַלֵּךְ עַל פְּנֵי כָל הַצָּפוֹן וְעַל פְּנֵי כָל הַמַּעֲרָב, וְאוֹכֵל בַּדָּרוֹם אַמָּה אַחַת, וּבַמִּזְרָח אַמָּה אֶחָת: 3.2. וּבְקֶרֶן מַעֲרָבִית דְּרוֹמִית הָיוּ שְׁנֵי נְקָבִים, כְּמִין שְׁנֵי חֳטָמִין דַּקִּין, שֶׁהַדָּמִים הַנִּתָּנִין עַל יְסוֹד מַעֲרָבִי וְעַל יְסוֹד דְּרוֹמִי, יוֹרְדִין בָּהֶן וּמִתְעָרְבִין בָּאַמָּה, וְיוֹצְאִין לְנַחַל קִדְרוֹן: 3.4. אֶחָד אַבְנֵי הַכֶּבֶשׁ וְאֶחָד אַבְנֵי הַמִּזְבֵּחַ, מִבִּקְעַת בֵּית כָּרֶם. וְחוֹפְרִין לְמַטָּה מֵהַבְּתוּלָה, וּמְבִיאִים מִשָּׁם אֲבָנִים שְׁלֵמוֹת, שֶׁלֹּא הוּנַף עֲלֵיהֶן בַּרְזֶל, שֶׁהַבַּרְזֶל פּוֹסֵל בִּנְגִיעָה. וּבִפְגִימָה לְכָל דָּבָר. נִפְגְּמָה אַחַת מֵהֶן, הִיא פְסוּלָה וְכֻלָּן כְּשֵׁרוֹת. וּמְלַבְּנִים אוֹתָן פַּעֲמַיִם בַּשָּׁנָה, אַחַת בַּפֶּסַח וְאַחַת בֶּחָג. וְהַהֵיכָל, פַּעַם אַחַת, בַּפֶּסַח. רַבִּי אוֹמֵר, כָּל עֶרֶב שַׁבָּת מְלַבְּנִים אוֹתוֹ בְמַפָּה מִפְּנֵי הַדָּמִים. לֹא הָיוּ סָדִין אוֹתָן בְּכָפִיס שֶׁל בַּרְזֶל, שֶׁמָּא יִגַּע וְיִפְסֹל, שֶׁהַבַּרְזֶל נִבְרָא לְקַצֵּר יָמָיו שֶׁל אָדָם, וְהַמִּזְבֵּחַ נִבְרָא לְהַאֲרִיךְ יָמָיו שֶׁל אָדָם, אֵינוֹ בַדִין שֶׁיּוּנַף הַמְקַצֵּר עַל הַמַּאֲרִיךְ: 4.5. וּמְסִבָּה הָיְתָה עוֹלָה מִקֶּרֶן מִזְרָחִית צְפוֹנִית לְקֶרֶן צְפוֹנִית מַעֲרָבִית, שֶׁבָּהּ הָיוּ עוֹלִים לְגַגּוֹת הַתָּאִים. הָיָה עוֹלֶה בַּמְּסִבָּה וּפָנָיו לַמַּעֲרָב. הָלַךְ עַל כָּל פְּנֵי הַצָּפוֹן, עַד שֶׁהוּא מַגִּיעַ לַמַּעֲרָב. הִגִּיעַ לַמַּעֲרָב, וְהָפַךְ פָּנָיו לַדָּרוֹם. הָלַךְ כָּל פְּנֵי מַעֲרָב עַד שֶׁהוּא מַגִּיעַ לַדָּרוֹם. הִגִּיעַ לַדָּרוֹם, וְהָפַךְ פָּנָיו לַמִּזְרָח. הָיָה מְהַלֵּךְ בַּדָּרוֹם, עַד שֶׁהוּא מַגִּיעַ לְפִתְחָהּ שֶׁל עֲלִיָּה, שֶׁפִּתְחָהּ שֶׁל עֲלִיָּה פָּתוּחַ לַדָּרוֹם. וּבְפִתְחָהּ שֶׁל עֲלִיָּה הָיוּ שְׁנֵי כְלוֹנָסוֹת שֶׁל אֶרֶז, שֶׁבָּהֶן הָיוּ עוֹלִין לְגַגָּהּ שֶׁל עֲלִיָּה. וְרָאשֵׁי פִסְפָּסִין מַבְדִּילִים בָּעֲלִיָּה בֵּין הַקֹּדֶשׁ לְבֵין קֹדֶשׁ הַקֳּדָשִׁים. וְלוּלִין הָיוּ פְתוּחִין בָּעֲלִיָּה לְבֵית קֹדֶשׁ הַקֳּדָשִׁים, שֶׁבָּהֶן הָיוּ מְשַׁלְשְׁלִין אֶת הָאֻמָּנִים בְּתֵבוֹת, כְּדֵי שֶׁלֹּא יָזוּנוּ עֵינֵיהֶן מִבֵּית קָדְשֵׁי הַקֳּדָשִׁים:

1.1. In three places the priests keep watch in the Temple: in the chamber of Avtinas, in the chamber of the spark, and in the fire chamber. And the Levites in twenty-one places: Five at the five gates of the Temple Mount; Four at its four corners on the inside; Five at five of the gates of the courtyard; Four at its four corners on the outside; One at the offering chamber; One at the chamber of the curtain, And one behind the place of the kapporet. 1.6. There were four chambers inside the fire chamber, like sleeping chambers opening into a hall, two in sacred ground and two in non-holy, and there was a row of mosaic stones separating the holy from the non-holy. For what were they used? The one on the southwest was the chamber of sacrificial lambs, The one on the southeast was the chamber of the showbread. In the one to the northeast the Hasmoneans deposited the stones of the altar which the kings of Greece had defiled. Through the one on the northwest they used to go down to the bathing place. 2.2. All who entered the Temple Mount entered by the right and went round [to the right] and went out by the left, save for one to whom something had happened, who entered and went round to the left. [He was asked]: “Why do you go round to the left?” [If he answered] “Because I am a mourner,” [they said to him], “May He who dwells in this house comfort you.” [If he answered] “Because I am excommunicated” [they said]: “May He who dwells in this house inspire them to draw you near again,” the words of Rabbi Meir. Rabbi Yose to him: you make it seem as if they treated him unjustly. Rather [they should say]: “May He who dwells in this house inspire you to listen to the words of your colleagues so that they may draw you near again.” 3.1. The altar was thirty-two cubits by thirty-two. It rose a cubit and went in a cubit, and this formed the foundation, leaving thirty cubits by thirty. It then rose five cubits and went in one cubit, and this formed the surround, leaving twenty-eight cubits by twenty-eight. The horns extended a cubit in each direction, thus leaving twenty-six by twenty-six. A cubit on every side was allowed for the priests to go round, thus leaving twenty-four by twenty-four as the place for the wood pile [for the altar fire]. Rabbi Yose said: Originally, the complete area [occupied by the altar] was only twenty-eight cubits by twenty-eight, and it rose with the dimensions mentioned until the space left for the altar pile was only twenty by twenty. When, however, the children of the exile returned, they added four cubits on the north, and four on the west like a gamma, since it is said: “Now the hearth shall be twelve cubits long by twelve broad, square” (Ezekiel 43:16). Is it possible that it was only twelve cubits by twelve? When it says, “With four equal sides” (ibid), this shows that he was measuring from the middle, twelve cubits in every direction. A line of red paint ran round it in the middle to divide between the upper and the lower blood. The foundation ran the whole length of the north and of the west sides, and it took up one cubit on the south and one on the east. 3.2. At the southwestern corner [of the foundation] there were two openings like two small nostrils through which the blood which was poured on the western side of the foundation and on the southern side flowed down till the two streams became mingled in the channel, through which they made their way out to the Kidron wadi. 3.4. The stones both of the ascent and of the altar were taken from the valley of Bet Kerem. They dug into virgin soil and brought from there whole stones on which no iron had been lifted, since iron disqualifies by mere touch, though a flaw made by anything could disqualify. If one of them received a flaw, it was disqualified, but the rest were not. They were whitewashed twice a year, once at Pesah and once at Hag, and the Sanctuary was whitewashed once a year, at Pesah. Rabbi says: they were whitewashed every Friday with a cloth on account of the blood stains. The plaster was not laid on with an iron trowel, for fear that it might touch and disqualify. Since iron was created to shorten man's days and the altar was created to prolong man's days, and it is not right therefore that that which shortens should be lifted against that which prolongs. 4.5. The mesibbah (a winding walkway) went up from the north-east corner to the north-west corner by which they used to go up to the roofs of the cells. One would ascend the messibah facing the west, traversing the whole of the northern side till he reached the west. When he reached the west he turned to face south and then traversed whole of the west side till he reached the south. When he reached the south he turned to face eastwards and then traversed the south side till he reached the door of the upper chamber, since the door of the upper chamber opened to the south. In the doorway of the upper chamber were two columns of cedar by which they used to climb up to the roof of the upper chamber, and at the top of them was a row of stones showing the division in the upper chamber between the holy part and the Holy of Holies. There were trap doors in the upper chamber opening into the Holy of Holies by which the workmen were let down in baskets so that they should not feast their eyes on the Holy of Holies.

270. Mishnah, Menachot, 8.1, 8.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sacred land, in judea, of the jerusalem temple •temple, in jerusalem, economy of Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 171

8.1. כָּל קָרְבְּנוֹת הַצִּבּוּר וְהַיָּחִיד בָּאִים מִן הָאָרֶץ וּמִחוּצָה לָאָרֶץ, מִן הֶחָדָשׁ וּמִן הַיָּשָׁן, חוּץ מִן הָעֹמֶר וּשְׁתֵּי הַלֶּחֶם, שֶׁאֵינָן בָּאִים אֶלָּא מִן הֶחָדָשׁ וּמִן הָאָרֶץ. וְכֻלָּן אֵינָן בָּאִים אֶלָּא מִן הַמֻּבְחָר. וְאֵיזֶהוּ מֻבְחָר. מִכְמָס וּמְזוֹנִיחָה, אַלְפָא לַסֹּלֶת. שְׁנִיָּה לָהֶם, חֲפָרַיִם בַּבִּקְעָה. כָּל הָאֲרָצוֹת הָיוּ כְשֵׁרוֹת, אֶלָּא מִכָּאן הָיוּ מְבִיאִים: 8.6. וּמִנַּיִן הָיוּ מְבִיאִין אֶת הַיַּיִן. קְרוּתִים וְהַטּוּלִים, אַלְפָא לַיָּיִן. שְׁנִיָּה לָהֶן, בֵּית רִמָּה וּבֵית לָבָן בָּהָר, וּכְפַר סִגְנָה בַבִּקְעָה. כָּל הָאֲרָצוֹת הָיוּ כְשֵׁרוֹת, אֶלָּא מִכָּאן הָיוּ מְבִיאִין. אֵין מְבִיאִין, לֹא מִבֵּית הַזְּבָלִים, וְלֹא מִבֵּית הַשְּׁלָחִין, וְלֹא מִמַּה שֶּׁנִּזְרַע בֵּינֵיהֶן. וְאִם הֵבִיא, כָּשֵׁר. אֵין מְבִיאִין אִלְיוּסְטָן. וְאִם הֵבִיא, כָּשֵׁר. אֵין מְבִיאִין יָשָׁן, דִּבְרֵי רַבִּי. וַחֲכָמִים מַכְשִׁירִין. אֵין מְבִיאִין, לֹא מָתוֹק, וְלֹא מְעֻשָּׁן, וְלֹא מְבֻשָּׁל. וְאִם הֵבִיא, פָּסוּל. אֵין מְבִיאִין מִן הַדָּלִיּוֹת, אֶלָּא מִן הָרוֹגְלִיּוֹת וּמִן הַכְּרָמִים הָעֲבוּדִים:

8.1. All the sacrifices communal or individual may be offered from [produce grown] in the Land [of Israel] or outside the Land, from new [produce] or from the old, except for the omer and the two loaves, which must be offered only from new produce and from [produce grown] in the land. All [offerings] must be offered from the choicest produce. And which is the choicest? That from Michmas and Zanoha are “alpha” for the quality of their fine flour; second to them is Hafaraim in the valley. The [produce of the] whole land was valid, but they used to bring it from these places. 8.6. From where did they bring the wine? Keruhim and Attulim rank are alpha their wine. Second to them are Bet Rimmah and Bet Lavan on the mountain and Kefar Signa in the valley. [Wine of the] whole land was valid but they used to bring it only from these places. One may not bring it from a manured field or from an irrigated field or from vines planted in a field sown with seeds; but if one did bring it [from these] it was valid. One may not bring wine from sun-dried grapes, but if one did bring it, it was valid. One may not bring old wine, the words of Rabbi. But the sages permit it. One may not bring sweet wine or smoked wine or cooked wine, and if one did bring it, it was invalid. One may not bring wine from grapes suspended [on reeds], but only from the vines growing close to the ground and from well-cultivated vineyards.

271. Mishnah, Megillah, 3.1, 4.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •diaspora, centrality of the jerusalem temple in the world-view of diaspora jews •sacred land, in judea, of the jerusalem temple •temple, in jerusalem, in rabbinic writings Found in books: Goodman, Judaism in the Roman World: Collected Essays (2006) 221; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 167

3.1. בְּנֵי הָעִיר שֶׁמָּכְרוּ רְחוֹבָהּ שֶׁל עִיר, לוֹקְחִין בְּדָמָיו בֵּית הַכְּנֶסֶת. בֵּית הַכְּנֶסֶת, לוֹקְחִין תֵּבָה. תֵּבָה, לוֹקְחִין מִטְפָּחוֹת. מִטְפָּחוֹת, לוֹקְחִין סְפָרִים. סְפָרִים, לוֹקְחִין תּוֹרָה. אֲבָל אִם מָכְרוּ תוֹרָה, לֹא יִקְחוּ סְפָרִים. סְפָרִים, לֹא יִקְחוּ מִטְפָּחוֹת. מִטְפָּחוֹת, לֹא יִקְחוּ תֵבָה. תֵּבָה, לֹא יִקְחוּ בֵית הַכְּנֶסֶת. בֵּית הַכְּנֶסֶת, לֹא יִקְחוּ אֶת הָרְחוֹב. וְכֵן בְּמוֹתְרֵיהֶן. אֵין מוֹכְרִין אֶת שֶׁל רַבִּים לְיָחִיד, מִפְּנֵי שֶׁמּוֹרִידִין אוֹתוֹ מִקְּדֻשָּׁתוֹ, דִּבְרֵי רַבִּי יְהוּדָה. אָמְרוּ לוֹ, אִם כֵּן, אַף לֹא מֵעִיר גְּדוֹלָה לְעִיר קְטַנָּה: 4.3. אֵין פּוֹרְסִין אֶת שְׁמַע, וְאֵין עוֹבְרִין לִפְנֵי הַתֵּבָה, וְאֵין נוֹשְׂאִין אֶת כַּפֵּיהֶם, וְאֵין קוֹרִין בַּתּוֹרָה, וְאֵין מַפְטִירִין בַּנָּבִיא, וְאֵין עוֹשִׂין מַעֲמָד וּמוֹשָׁב, וְאֵין אוֹמְרִים בִּרְכַּת אֲבֵלִים וְתַנְחוּמֵי אֲבֵלִים וּבִרְכַּת חֲתָנִים, וְאֵין מְזַמְּנִין בַּשֵּׁם, פָּחוֹת מֵעֲשָׂרָה. וּבַקַּרְקָעוֹת, תִּשְׁעָה וְכֹהֵן. וְאָדָם, כַּיּוֹצֵא בָּהֶן:

3.1. Townspeople who sold the town square, they may buy with the proceeds a synagogue. [If they sold] a synagogue, they may buy with the proceeds an ark. [If they sold] an ark they may buy covers [for scrolls]. [If they sold] covers, they may buy scrolls [of the Tanakh]. [If they sold] scrolls they may buy a Torah. But if they sold a Torah they may not buy with the proceeds scrolls [of the Tanakh]. If [they sold] scrolls they may not buy covers. If [they sold] covers they may not buy an ark. If [they sold] an ark they may not buy a synagogue. If [they sold] a synagogue they may not buy a town square. The same applies to any money left over. They may not sell [something] belonging to a community because this lowers its sanctity, the words of Rabbi Meir. They said to him: if so, it should not be allowed to sell from a larger town to a smaller one. 4.3. They do not recite the Shema responsively, And they do not pass before the ark; And the [the priests] do not lift up their hands; And they do not read the Torah [publicly]; And they do not conclude with a haftarah from the prophets; And they do not make stops [at funeral] processions; And they do not say the blessing for mourners, or the comfort of mourners, or the blessing of bridegrooms; And they do not mention God’s name in the invitation [to say Birkat Hamazon]; Except in the presence of ten. [For redeeming sanctified] land nine and a priest [are sufficient], and similarly with human beings.

272. Mishnah, Makkot, 3.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sacred land, in judea, of the jerusalem temple Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 166

3.2. הַטָּמֵא שֶׁאָכַל אֶת הַקֹּדֶשׁ, וְהַבָּא אֶל הַמִּקְדָּשׁ טָמֵא, וְהָאוֹכֵל חֵלֶב, וְדָם, וְנוֹתָר, וּפִגּוּל, וְטָמֵא, הַשּׁוֹחֵט וְהַמַּעֲלֶה בַחוּץ, וְהָאוֹכֵל חָמֵץ בְּפֶסַח, וְהָאוֹכֵל וְהָעוֹשֶׂה מְלָאכָה בְּיוֹם הַכִּפּוּרִים, וְהַמְפַטֵּם אֶת הַשֶּׁמֶן, וְהַמְפַטֵּם אֶת הַקְּטֹרֶת, וְהַסָּךְ בְּשֶׁמֶן הַמִּשְׁחָה, וְהָאוֹכֵל נְבֵלוֹת וּטְרֵפוֹת, שְׁקָצִים וּרְמָשִׂים. אָכַל טֶבֶל וּמַעֲשֵׂר רִאשׁוֹן שֶׁלֹּא נִטְּלָה תְרוּמָתוֹ, וּמַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁלֹּא נִפְדּוּ. כַּמָּה יֹאכַל מִן הַטֶּבֶל וִיהֵא חַיָּב, רַבִּי שִׁמְעוֹן אוֹמֵר כָּל שֶׁהוּא, וַחֲכָמִים אוֹמְרִים כַּזַּיִת. אָמַר לָהֶם רַבִּי שִׁמְעוֹן, אֵין אַתֶּם מוֹדִים לִי בְּאוֹכֵל נְמָלָה כָּל שֶׁהוּא חַיָּב. אָמְרוּ לוֹ, מִפְּנֵי שֶׁהִיא כִבְרִיָּתָהּ. אָמַר לָהֶן, אַף חִטָּה אַחַת כִּבְרִיָּתָהּ:

3.2. An unclean person who ate holy meat (Leviticus 7:20, 12:4); One who entered the sanctuary while unclean (Leviticus 12:4, Numbers 5:3, 19:13); One who ate forbidden fat or blood (Leviticus 3:16, 7:23-27); Or leftover sacrificial meats (Leviticus 19:6-8); Or sacrifices that had been offered up with improper intention (Leviticus 7:18); Or [an offering] that has became unclean (Leviticus 7:19); One who slaughters, or offers up a sacrifice, outside the Temple precincts (Leviticus 17:4); One who ate leavened [bread] during Passover (Exodus 12:15,; One who partakes of food [or drink] or does work on the Day of Atonement (Leviticus 23:27-31); One who puts together the ingredients for the [anointing] oil, or the ingredients for the incense, or anoints with the oil for anointing (Exodus 30:22-28): One who eats an animal that died a natural death (Deuteronomy 14:21); Or was improperly slaughtered (Exodus 22:30); Or any of the [creatures deemed] ‘abominable’ and ‘teeming’ (Leviticus 11:11,. One who eats non-tithed produce, or first-tithe from which heave offering has not been removed, or unredeemed second-tithe, or unredeemed sanctified property. How much untithed produce is one to eat to become liable? Rabbi Shimon says: “Any amount.” The Sages say: “An olive's size.” Rabbi Shimon said to them: “Do you not admit that if one ate the minutest ant that he would be liable? They said to him: “[Only] because it is a whole creature.” He said to them: “Even a grain of wheat is a whole entity.”

273. New Testament, Matthew, 21.12, 21.13, 27.9, 27.3, 27.4, 27.10, 27.5, 27.6, 27.8, 27.7, 15.5, 4.11, 13.49, 24.31, 16.19, 2.18, 2.17, 11.28, 11.29, 11.30, 11.27, 11.25, 11.26, 3.10, 22.7, 27.24, 27.25, 12.33, 7.17, 23.18, 26.63, 23.20, 23.35, 3.17, 12.18, 17.5, 4.5, 27.53, 1.20, 1.23, 1.24, 1.21, 1.22, 5.4, 24.22, 24.15, 23.17, 5.22, 27.22, 19.4, 5.44, 5.38, 16.18, 5.34, 5.32, 5.28, 23.21, 21.17, 17.24, 18.22, 18.18, 18.19, 19.22, 19.17, 18.20, 18.24, 19.16, 18.25, 18.26, 19.23, 19.24, 18.27, 19.21, 19.25, 18.23, 18.21, 18.29, 18.28, 19.26, 18.30, 19.18, 19.19, 19.30, 19.20, 19.28, 19.27, 19.29, 21.16, 21.14, 21.15, 1.6, 22.23, 1.1, 12.1, 12.2, 12.3, 12.4, 12.5, 12.6, 12.7, 12.8, 24.20, 24.19, 24.18, 24.17, 24.16, 26.25, 26.49, 28.15, 23.8, 23.7, 23.5, 23.6, 6.16, 6.15, 26.61, 27.40, 6.14, 6.13, 6.12, 6.9, 6.10, 9.13, 5.24, 17.25, 6.11, 5.23, 6.1, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 16.8, 14.31, 8.26, 7.11, 7.10, 7.9, 6.8, 17.20, 7.8, 7.7, 25.5, 25.6, 25.7, 23.19, 6.30, 25.8, 17.26, 17.27, 25.12, 25.11, 6.17, 6.18, 25.13, 25.1, 25.2, 25.10, 25.9, 25.3, 25.4, 21.44, 21.43, 21.42, 21.41, 21.40, 21.39, 21.38, 21.37, 21.36, 21.35, 21.34, 21.33, 21.20, 21.19, 21.18, 9.38, 21.21, 21.22, 23.14, 26.39, 26.40, 26.41, 26.42, 26.43, 26.44, 26.45, 26.46, 3.7, 3.8, 3.9, 7.15, 7.16, 7.18, 7.20, 10.42, 12.34, 12.35, 12.36, 18.6, 18.10, 18.14, 7.19, 21.28-22.14, 6.5-9a, 21.9, 28.20, 21.45, 21.46 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 174; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 98; Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 535

21.12. Καὶ εἰσῆλθεν Ἰησοῦς εἰς τὸ ἱερόν, καὶ ἐξέβαλεν πάντας τοὺς πωλοῦντας καὶ ἀγοράζοντας ἐν τῷ ἱερῷ καὶ τὰς τραπέζας τῶν κολλυβιστῶν κατέστρεψεν καὶ τὰς καθέδρας τῶν πωλούντων τὰς περιστεράς,

21.12. Jesus entered into the temple of God, and drove out all of those who sold and bought in the temple, and overthrew the money-changers' tables and the seats of those who sold the doves.

274. Mishnah, Gittin, 5.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sacred land, in judea, of the jerusalem temple •temple, in jerusalem, economy of Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 179

275. Mishnah, Hagigah, 2.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple mount in jerusalem Found in books: Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 232

2.6. הַטּוֹבֵל לְחֻלִּין וְהֻחְזַק לְחֻלִּין, אָסוּר לְמַעֲשֵׂר. טָבַל לְמַעֲשֵׂר וְהֻחְזַק לְמַעֲשֵׂר, אָסוּר לִתְרוּמָה. טָבַל לִתְרוּמָה, וְהֻחְזַק לִתְרוּמָה, אָסוּר לְקֹדֶשׁ. טָבַל לְקֹדֶשׁ וְהֻחְזַק לְקֹדֶשׁ, אָסוּר לְחַטָּאת. טָבַל לְחָמוּר, מֻתָּר לְקַל. טָבַל וְלֹא הֻחְזַק, כְּאִלּוּ לֹא טָבָל:

2.6. If he immersed for unconsecrated [food], and was presumed to be fit to eat unconsecrated [food], he is prohibited from [eating second] tithe. If he immersed for [second] tithe, and was presumed to be fit to eat [second] tithe, he is prohibited from [eating] terumah. If he immersed for terumah, and was presumed to be fit to eat terumah, he is prohibited from [eating] holy things. If he immersed for holy things, and was presumed to be fit to eat holy things he is prohibited from [touching the waters of] purification. If one immersed for something possessing a stricter [degree of holiness], one is permitted [to have contact with] something possessing a lighter [degree of holiness]. If he immersed but without special intention, it is as though he had not immersed.

276. Mishnah, Kelim, 14.8, 10, 9, 15.6, 1.3, 1.4, 1.5, 1.1, 1.2, 1.8, 1.7, 1.9a, 1.6-9a (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 189

277. Mishnah, Hulin, 10.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sacred land, in judea, of the jerusalem temple Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 166

10.2. כָּל הַקֳּדָשִׁים שֶׁקָּדַם מוּם קָבוּעַ לְהֶקְדֵּשָׁן וְנִפְדּוּ, חַיָּבִין בַּבְּכוֹרָה וּבַמַּתָּנוֹת, וְיוֹצְאִין לְחֻלִּין, לְהִגָּזֵז וּלְהֵעָבֵד, וּוְלָדָן וַחֲלָבָן מֻתָּר לְאַחַר פִּדְיוֹנָן, וְהַשּׁוֹחֲטָן בַּחוּץ פָּטוּר, וְאֵין עוֹשִׂין תְּמוּרָה, וְאִם מֵתוּ יִפָּדוּ, חוּץ מִן הַבְּכוֹר וּמִן הַמַּעֲשֵׂר. כֹּל שֶׁקָּדַם הֶקְדֵּשָׁן אֶת מוּמָן, אוֹ מוּם עוֹבֵר לְהֶקְדֵּשָׁן, וּלְאַחַר מִכָּאן נוֹלַד לָהֶם מוּם קָבוּעַ וְנִפְדּוּ, פְּטוּרִין מִן הַבְּכוֹרָה וּמִן הַמַּתָּנוֹת, וְאֵינָן יוֹצְאִין לְחֻלִּין לְהִגָּזֵז וּלְהֵעָבֵד, וּוְלָדָן וַחֲלָבָן אָסוּר לְאַחַר פִּדְיוֹנָן, וְהַשּׁוֹחֲטָן בַּחוּץ חַיָּב, וְעוֹשִׂין תְּמוּרָה, וְאִם מֵתוּ, יִקָּבֵרוּ:

10.2. All consecrated animals whose permanent physical blemish preceded their consecration and were then redeemed: Are subject to the law of the firstling and to the priestly gifts, And when they become like hullin [by being redeemed] they may be shorn and may be put to work. And their young and their milk are permitted after they have been redeemed. And he who slaughtered them outside the sanctuary is not liable. And they do not render what is substituted for them [holy]. And if they died they may be redeemed, except for the firstling and the tithe of cattle. All [consecrated animals] whose consecration preceded their permanent, or their impermanent blemish [preceded] their consecration and subsequently they contracted a permanent blemish, and they were redeemed: Are exempt from the law of the firstling, and from priestly gifts; And they are not like unconsecrated animals to be shorn or put to work; And [even] after they have been redeemed their young and their milk are forbidden; And he who slaughtered them outside the sanctuary is liable; And they render what was substituted for them [holy], And if they died they must be buried.

278. Mishnah, Keritot, 5.2-5.3, 6.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sacred land, in judea, of the jerusalem temple •temple, in jerusalem, collectivization of wealth at Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 165, 166

279. Tatian, Oration To The Greeks, 1.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •jerusalem, claim of incubation in temple Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 111

280. Longus, Daphnis And Chloe, 3.10.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem, altar of •temple in jerusalem, destruction of Found in books: Allison, 4 Baruch (2018) 142

281. Anon., Sifre Deuteronomy, 334.3 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 493

282. Irenaeus, Refutation of All Heresies, 1.10.1, 1.19.2, 1.26.2, 1.27.2, 3.20.4, 4.14.3, 4.15.1, 4.18.4, 4.22.1, 4.33.1, 5.26.1, 5.28.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •temple in jerusalem, beauty of •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem •temple (in jerusalem) •jerusalem temple, rejection in gnostic thought of •temple in jerusalem, altar of •temple, in jerusalem •temple in jerusalem, destruction of Found in books: Allison, 4 Baruch (2018) 124, 155, 156, 430, 451; Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 168; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 64; Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 90

1.10.1. The Church, though dispersed through our the whole world, even to the ends of the earth, has received from the apostles and their disciples this faith: [She believes] in one God, the Father Almighty, Maker of heaven, and earth, and the sea, and all things that are in them; and in one Christ Jesus, the Son of God, who became incarnate for our salvation; and in the Holy Spirit, who proclaimed through the prophets the dispensations of God, and the advents, and the birth from a virgin, and the passion, and the resurrection from the dead, and the ascension into heaven in the flesh of the beloved Christ Jesus, our Lord, and His [future] manifestation from heaven in the glory of the Father "to gather all things in one," and to raise up anew all flesh of the whole human race, in order that to Christ Jesus, our Lord, and God, and Saviour, and King, according to the will of the invisible Father, "every knee should bow, of things in heaven,, and things in earth, and things under the earth, and that every tongue should confess" to Him, and that He should execute just judgment towards all; that He may send "spiritual wickednesses," and the angels who transgressed and became apostates, together with the ungodly, and unrighteous, and wicked, and profane among men, into everlasting fire; but may, in the exercise of His grace, confer immortality on the righteous, and holy, and those who have kept His commandments, and have persevered in His love, some from the beginning [of their Christian course], and others from [the date of] their repentance, and may surround them with everlasting glory. 1.19.2. For they falsely hold, that the Creator was seen by the prophets. But this passage, "No man shall see God and live," they would interpret as spoken of His greatness unseen and unknown by all; and indeed that these words, "No man shall see God," are spoken concerning the invisible Father, the Maker of the universe, is evident to us all; but that they are not used concerning that Bythus whom they conjure into existence, but concerning the Creator (and He is the invisible God), shall be shown as we proceed. They maintain that Daniel also set forth the same thing when he begged of the angels explanations of the parables, as being himself ignorant of them. But the angel, hiding from him the great mystery of Bythus, said unto him, "Go thy way quickly, Daniel, for these sayings are closed up until those who have understanding do understand them, and those who are white be made white." Moreover, they vaunt themselves as being the white and the men of good understanding. 1.26.2. Those who are called Ebionites agree that the world was made by God; but their opinions with respect to the Lord are similar to those of Cerinthus and Carpocrates. They use the Gospel according to Matthew only, and repudiate the Apostle Paul, maintaining that he was an apostate from the law. As to the prophetical writings, they endeavour to expound them in a somewhat singular manner: they practise circumcision, persevere in the observance of those customs which are enjoined by the law, and are so Judaic in their style of life, that they even adore Jerusalem as if it were the house of God. 1.27.2. Marcion of Pontus succeeded him, and developed his doctrine. In so doing, he advanced the most daring blasphemy against Him who is proclaimed as God by the law and the prophets, declaring Him to be the author of evils, to take delight in war, to be infirm of purpose, and even to be contrary to Himself. But Jesus being derived from that father who is above the God that made the world, and coming into Judaea in the times of Pontius Pilate the governor, who was the procurator of Tiberius Caesar, was manifested in the form of a man to those who were in Judaea, abolishing the prophets and the law, and all the works of that God who made the world, whom also he calls Cosmocrator. Besides this, he mutilates the Gospel which is according to Luke, removing all that is written respecting the generation of the Lord, and setting aside a great deal of the teaching of the Lord, in which the Lord is recorded as most dearly confessing that the Maker of this universe is His Father. He likewise persuaded his disciples that he himself was more worthy of credit than are those apostles who have handed down the Gospel to us, furnishing them not with the Gospel, but merely a fragment of it. In like manner, too, he dismembered the Epistles of Paul, removing all that is said by the apostle respecting that God who made the world, to the effect that He is the Father of our Lord Jesus Christ, and also those passages from the prophetical writings which the apostle quotes, in order to teach us that they announced beforehand the coming of the Lord. 3.20.4. Again, that it should not be a mere man who should save us, nor [one] without flesh--for the angels are without flesh--[the same prophet] announced, saying: "Neither an eider, nor angel, but the Lord Himself will save them because He loves them, and will spare them He will Himself set them free." And that He should Himself become very man, visible, when He should be the Word giving salvation, Isaiah again sap: "Behold, city of Zion: thine eyes shall see our salvation." And that it was not a mere man who died for us, Isaiah says: "And the holy Lord remembered His dead Israel, who had slept in the land of sepulture; and He came down to preach His salvation to them, that He might save them." And Amos (Micah) the prophet declares the same: "He will turn again, and will have compassion upon us: He will destroy our iniquities, and will cast our sins into the depths of the sea." And again, specifying the place of His advent, he says: "The Lord hath spoken from Zion, and He has uttered His voice from Jerusalem." And that it is from that region which is towards the south of the inheritance of Judah that the Son of God shall come, who is God, and who was from Bethlehem, where the Lord was born [and] will send out His praise through all the earth, thus says the prophet Habakkuk: "God shall come from the south, and the Holy One from Mount, Effrem. His power covered the heavens over, and the earth is full of His praise. Before His face shall go forth the Word, and His feet shall advance in the plains." Thus he indicates in clear terms that He is God, and that His advent was [to take place] in Bethlehem, and from Mount Effrem, which is towards the south of the inheritance, and that [He is] man. For he says, "His feet shall advance in the plains:" and this is an indication proper to man. 3.20.4. For the one and the same Spirit of God, who proclaimed by the prophets what and of what sort the advent of the Lord should be, did by these elders give a just interpretation of what had been truly prophesied; and He did Himself, by the apostles, announce that the fulness of the times of the adoption had arrived, that the kingdom of heaven had drawn nigh, and that He was dwelling within those that believe on Him who was born Emmanuel of the Virgin. To this effect they testify, [saying,] that before Joseph had come together with Mary, while she therefore remained in virginity, "she was found with child of the Holy Ghost;" and that the angel Gabriel said unto her, "The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee; therefore also that holy thing which shall be born of thee shall be called the Son of God;" and that the angel said to Joseph in a dream, "Now this was done, that it might be fulfilled which was spoken by Isaiah the prophet, Behold, a virgin shall be with child." But the elders have thus interpreted what Esaias said: "And the Lord, moreover, said unto Ahaz, Ask for thyself a sign from the Lord thy God out of the depth below, or from the height above. And Ahaz said, I will not ask, and I will not tempt the Lord. And he said, It is not a small thing for you to weary men; and how does the Lord weary them? Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son; and ye shall call His name Emmanuel. Butter and honey shall He eat: before He knows or chooses out things that are evil, He shall exchange them for what is good; for before the child knows good or evil, He shall not consent to evil, that He may choose that which is good." Carefully, then, has the Holy Ghost pointed out, by what has been said, His birth from a virgin, and His essence, that He is God (for the name Emmanuel indicates this). And He shows that He is a man, when He says, "Butter and honey shall He eat;" and in that He terms Him a child also, [in saying,] "before He knows good and evil;" for these are all the tokens of a human infant. But that He "will not consent to evil, that He may choose that which is good,"--this is proper to God; that by the fact, that He shall eat butter and honey, we should not understand that He is a mere man only, nor, on the other hand, from the name Emmanuel, should suspect Him to be God without flesh. 4.14.3. Thus, too, He imposed upon the [Jewish] people the construction of the tabernacle, the building of the temple, the election of the Levites, sacrifices also, and oblations, legal monitions, and all the other service of the law. He does Himself truly want none of these things, for He is always full of all good, and had in Himself all the odour of kindness, and every perfume of sweet- smelling savours, even before Moses existed. Moreover, He instructed the people, who were prone to turn to idols, instructing them by repeated appeals to persevere and to serve God, calling them to the things of primary importance by means of those which were secondary; that is, to things that are real, by means of those that are typical; and by things temporal, to eternal; and by the carnal to the spiritual; and by the earthly to the heavenly; as was also said to Moses, "Thou shalt make all things after the pattern of those things which thou sawest in the mount." For during forty days He was learning to keep [in his memory] the words of God, and the celestial patterns, and the spiritual images, and the types of things to come; as also Paul says: "For they drank of the rock which followed them: and the rock was Christ." And again, having first mentioned what are contained in the law, he goes on to say: "Now all these things happened to them in a figure; but they were written for our admonition, upon whom the end of the ages is come." For by means of types they learned to fear God, and to continue devoted to His service. 4.15.1. They (the Jews) had therefore a law, a course of discipline, and a prophecy of future things. For God at the first, indeed, warning them by means of natural precepts, which from the beginning He had implanted in mankind, that is, by means of the Decalogue (which, if any one does not observe, he has no salvation), did then demand nothing more of them. As Moses says in Deuteronomy, "These are all the words which the Lord spake to the whole assembly of the sons of Israel on the mount, and He added no more; and He wrote them on two tables of stone, and gave them to me." For this reason [He did so], that they who are willing to follow Him might keep these commandments. But when they turned themselves to make a calf, and had gone back in their minds to Egypt, desiring to be slaves instead of free-men, they were placed for the future in a state of servitude suited to their wish,--[a slavery] which did not indeed cut them off from God, but subjected them to the yoke of bondage; as Ezekiel the prophet, when stating the reasons for the giving of such a law, declares: "And their eyes were after the desire of their heart; and I gave them statutes that were not good, and judgments in which they shall not live." Luke also has recorded that Stephen, who was the first elected into the diaconate by the apostles, and who was the first slain for the testimony of Christ, spoke regarding Moses as follows: "This man did indeed receive the commandments of the living God to give to us, whom your fathers would not obey, but thrust [Him from them], and in their hearts turned back again into Egypt, saying unto Aaron, Make us gods to go before us; for we do not know what has happened to [this] Moses, who led us from the land of Egypt. And they made a calf in those days, and offered sacrifices to the idol, and were rejoicing in the works of their own hands. But God turned, and gave them up to worship the hosts of heaven; as it is written in the book of the prophets: O ye house of Israel, have ye offered to Me sacrifices and oblations for forty years in the wilderness? And ye took up the tabernacle of Moloch, and the star of the god Remphan, figures which ye made to worship them;" pointing out plainly, that the law being such, was not given to them by another God, but that, adapted to their condition of servitude, [it originated] from the very same [God as we worship]. Wherefore also He says to Moses in Exodus: "I will send forth My angel before thee; for I will not go up with thee, because thou art a stiff-necked people." 4.18.4. Inasmuch, then, as the Church offers with single-mindedness, her gift is justly reckoned a pure sacrifice with God. As Paul also says to the Philippians, "I am full, having received from Epaphroditus the things that were sent from you, the odour of a sweet smell, a sacrifice acceptable, pleasing to God." For it behoves us to make an oblation to God, and in all things to be found grateful to God our Maker, in a pure mind, and in faith without hypocrisy, in well-grounded hope, in fervent love, offering the first-fruits of His own created things. And the Church alone offers this pure oblation to the Creator, offering to Him, with giving of thanks, [the things taken] from His creation. But the Jews do not offer thus: for their hands are full of blood; for they have not received the Word, through whom it is offered to God. Nor, again, do any of the conventicles (synagogoe) of the heretics [offer this]. For some, by maintaining that the Father is different from the Creator, do, when they offer to Him what belongs to this creation of ours, set Him forth as being covetous of another's property, and desirous of what is not His own. Those, again, who maintain that the things around us originated from apostasy, ignorance, and passion, do, while offering unto Him the fruits of ignorance, passion, and apostasy, sin against their Father, rather subjecting Him to insult than giving Him thanks. But how can they be consistent with themselves, [when they say] that the bread over which thanks have been given is the body of their Lord, and the cup His blood, if they do not call Himself the Son of the Creator of the world, that is, His Word, through whom the wood fructifies, and the fountains gush forth, and the earth gives "first the blade, then the ear, then the full corn in the ear." 4.22.1. Now in the last days, when the fulness of the time of liberty had arrived, the Word Himself did by Himself "wash away the filth of the daughters of Zion," when He washed the disciples' feet with His own hands. For this is the end of the human race inheriting God; that as in the beginning, by means of our first [parents], we were all brought into bondage, by being made subject to death; so at last, by means of the New Man, all who from the beginning [were His] disciples, having been cleansed and washed from things pertaining to death, should come to the life of God. For He who washed the feet of the disciples sanctified the entire body, and rendered it clean. For this reason, too, He administered food to them in a recumbent posture, indicating that those who were lying in the earth were they to whom He came to impart life. As Jeremiah declares, "The holy Lord remembered His dead Israel, who slept in the land of sepulture; and He descended to them to make known to them His salvation, that they might be saved." For this reason also were the eyes of the disciples weighed down when Christ's passion was approaching; and when, in the first instance, the Lord found them sleeping, He let it pass,--thus indicating the patience of God in regard to the state of slumber in which men lay; but coming the second time, He aroused them, and made them stand up, in token that His passion is the arousing of His sleeping disciples, on whose account "He also descended into the lower parts of the earth," to behold with His eyes the state of those who were resting from their labours, in reference to whom He did also declare to the disciples: "Many prophets and righteous men have desired to see and hear what ye do see and hear." 4.33.1. A spiritual disciple of this sort truly receiving the Spirit of God, who was from the beginning, in all the dispensations of God, present with mankind, and announced things future, revealed things present, and narrated things past--[such a man] does indeed "judge all men, but is himself judged by no man." For he judges the Gentiles, "who serve the creature more than the Creator," and with a reprobate mind spend all their labour on vanity. And he also judges the Jews, who do not accept of the word of liberty, nor are willing to go forth free, although they have a Deliverer present [with them]; but they pretend, at a time unsuitable [for such conduct], to serve, [with observances] beyond [those required by] the law, God who stands in need of nothing, and do not recognise the advent of Christ, which He accomplished for the salvation of men, nor are willing to understand that all the prophets announced His two advents: the one, indeed, in which He became a man subject to stripes, and knowing what it is to bear infirmity, and sat upon the foal of an ass, and was a stone rejected by the builders, and was led as a sheep to the slaughter, and by the stretching forth of His hands destroyed Amalek; while He gathered from the ends of the earth into His Father's fold the children who were scattered abroad, and remembered His own dead ones who had formerly fallen asleep, and came down to them that He might deliver them: but the second in which He will come on the clouds, bringing on the day which burns as a furnace? and smiting the earth with the word of His mouth? and slaying the impious with the breath of His lips, and having a fan in His hands, and cleansing His floor, and gathering the wheat indeed into His barn, but burning the chaff with unquenchable fire. 5.26.1. In a still clearer light has John, in the Apocalypse, indicated to the Lord's disciples what shall happen in the last times, and concerning the ten kings who shall then arise, among whom the empire which now rules [the earth] shall be partitioned. He teaches us what the ten horns shall be which were seen by Daniel, telling us that thus it had been said to him: "And the ten horns which thou sawest are ten kings, who have received no kingdom as yet, but shall receive power as if kings one hour with the beast. These have one mind, and give their strength and power to the beast. These shall make war with the Lamb, and the Lamb shall overcome them, because He is the Lord of lords and the King of kings." It is manifest, therefore, that of these [potentates], he who is to come shall slay three, and subject the remainder to his power, and that he shall be himself the eighth among them. And they shall lay Babylon waste, and burn her with fire, and shall give their kingdom to the beast, and put the Church to flight. After that they shall be destroyed by the coming of our Lord. For that the kingdom must be divided, and thus come to ruin, the Lord [declares when He] says: "Every kingdom divided against itself is brought to desolation, and every city or house divided against itself shall not stand." It must be, therefore, that the kingdom, the city, and the house be divided into ten; and for this reason He has already foreshadowed the partition and division [which shall take place]. Daniel also says particularly, that the end of the fourth kingdom consists in the toes of the image seen by Nebuchadnezzar, upon which came the stone cut out without hands; and as he does himself say: "The feet were indeed the one part iron, the other part clay, until the stone was cut out without hands, and struck the image upon the iron and clay feet, and dashed them into pieces, even to the end." Then afterwards, when interpreting this, he says: "And as thou sawest the feet and the toes, partly indeed of clay, and partly of iron, the kingdom shall be divided, and there shall be in it a root of iron, as thou sawest iron mixed with baked clay. And the toes were indeed the one part iron, but the other part clay." The ten toes, therefore, are these ten kings, among whom the kingdom shall be partitioned, of whom some indeed shall be strong and active, or energetic; others, again, shall be sluggish and useless, and shall not agree; as also Daniel says: "Some part of the kingdom shall be strong, and part shall be broken from it. As thou sawest the iron mixed with the baked clay, there shall be minglings among the human race, but no cohesion one with the other, just as iron cannot be welded on to pottery ware." And since an end shall take place, he says: "And in the days of these kings shall the God of heaven raise up a kingdom which shall never decay, and His kingdom shall not be left to another people. It shall break in pieces and shatter all kingdoms, and shall itself be exalted for ever. As thou sawest that the stone was cut without hands from the mountain, and brake in pieces the baked clay, the iron, the brass, the silver, and the gold, God has pointed out to the king what shall come to pass after these things; and the dream is true, and the interpretation trustworthy."

283. Justin, Dialogue With Trypho, 16.4, 52.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem, altar of •temple in jerusalem, destruction of •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem Found in books: Allison, 4 Baruch (2018) 114, 149, 151, 430

16.4. Ἀπεκτείνατε γὰρ τὸν δίκαιον [cf. I Th., II, 15: Act., VII, 52; Hebr., XI, 32-40. et Is., LVII, 1] καὶ πρὸ αὐτοῦ τοὺς προφήτας αὐτοῦ· καὶ νῦν τοὺς ἐλπίζοντας ἐπ᾿ αὐτὸν καὶ τὸν πέμψαντα αὐτὸν παντοκράτορα καὶ ποιητὴν τῶν ὅλων θεὸν ἀθετεῖτε καί, ὅσον ἐφ᾿ ὑμῖν. ἀτιμάζετε, καταρώμενοι ἐν ταῖς συναγωγαῖς ὑμῶν τοὺς πιστεύοντας ἐπὶ τὸν Χριστόν. Οὐ γὰρ ἐξουσίαν ἔχετε αὐτόχειρες γενέσθαι ἡμῶν διὰ τοὺς νῦν ἐπικρατοῦντας· ὁσάκις δὲ ἂν ἐδυνήθητε, καὶ τοῦτο ἐπράξατε.

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.'

284. Anon., Lamentations Rabbah, 1.3, 1.5.31, 1.13.41, 1.41, 1.54, 2.2-2.3 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 98, 106, 136, 139, 141; Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 29, 151

1.54. קָרָאתִי לַמְאַהֲבַי הֵמָּה רִמּוּנִי, רַבָּנָן פָּתְרִין קְרָיָא בִּנְבִיאֵי הַשֶּׁקֶר, שֶׁהָיוּ מְאַהֲבִין אוֹתִי לַעֲבוֹדַת כּוֹכָבִים שֶׁלָּהֶן. הֵמָּה רִמּוּנִי, גַּם הֵמָּה רִמּוּנִי, לֹא זָזוּ מִתְנַבְּאִין עָלַי שֶׁקֶר עַד שֶׁהִגְּלוּ אוֹתִי מִמְּקוֹמִי, שֶׁנֶּאֱמַר (איכה ב, יד): וַיֶּחֱזוּ לָךְ מַשְׂאוֹת שָׁוְא וּמַדּוּחִים, מַדּוּחִם כְּתִיב. רַבִּי שִׁמְעוֹן בַּר יוֹחָאי פָּתַר קְרָיָא בִּנְבִיאֵי הָאֱמֶת, שֶׁהָיוּ מְאַהֲבִין אוֹתִי לְהַקָּדוֹשׁ בָּרוּךְ הוּא, הֵמָּה רִמּוּנִי, שֶׁהָיוּ מְרַמִּין בִּי וְאוֹמְרִים לִי הַפְרִישׁוּ תְּרוּמָה וּמַעַשְׂרוֹת, וְכִי יֵשׁ תְּרוּמָה וּמַעַשְׂרוֹת בְּבָבֶל, אֶלָּא בִּשְׁבִיל לְאַהֲבֵנִי לְהַקָּדוֹשׁ בָּרוּךְ הוּא, הוּא שֶׁיִּרְמְיָה אוֹמֵר (ירמיה לא, כ): הַצִּיבִי לָךְ צִיֻּנִים, הִצַּיְינִי בְּמִצְווֹת, שֶׁהָיוּ יִשְׂרָאֵל מְצֻיָּנִין בָּהֶם. (ירמיה לא כ): שִׂמִי לָךְ תַּמְרוּרִים, זֶה חֻרְבַּן בֵּית הַמִּקְדָּשׁ, וְכֵן הוּא אוֹמֵר (תהלים קלז, ה): אִם אֶשְׁכָּחֵךְ יְרוּשָׁלָיִם תִּשְׁכַּח יְמִינִי. שִׁתִי לִבֵּךְ לַמְּסִלָּה דֶּרֶךְ הָלָכְתָּ, אָמַר רַבִּי חִיָּא הָלָכְתִּי כְּתִיב. אַתְּ מוֹצֵא בְּשָׁעָה שֶׁגָּלוּ יִשְׂרָאֵל לְבָבֶל מַה כְּתִיב (ישעיה מג, יד): לְמַעַנְכֶם שִׁלַּחְתִּי בָבֶלָה. גָּלוּ לְעֵילָם שְׁכִינָה עִמָּהֶם, דִּכְתִיב (ירמיה מט, לח): וְשַׂמְתִּי כִסְאִי בְּעֵילָם. גָּלוּ לְיָוָן שְׁכִינָה עִמָּהֶם, דִּכְתִיב (זכריה ט, יג): וְעוֹרַרְתִּי בָנַיִךְ צִיּוֹן עַל בָּנַיִךְ יָוָן, וּכְתִיב בַּתְרֵיהּ: וַה' עֲלֵיהֶם יֵרָאֶה וגו', לְכָךְ כְּתִיב דֶּרֶךְ הָלָכְתִּי, דָּבָר אַחֵר, שִׁתִי לִבֵּךְ לַמְסִלָּה דֶּרֶךְ הָלָכְתְּ, אָמַר לָהֶם יִרְמְיָה רְאוּ בְּאֵילּוּ דְרָכִים הֲלַכְתֶּם, וַעֲשׂוּ תְּשׁוּבָה, דִּכְתִיב (ירמיה לא, כ): שׁוּבִי בְּתוּלַת יִשְׂרָאֵל, וּמִיָּד אַתֶּם חוֹזְרִין לְעָרֵיכֶם, דִּכְתִיב (ירמיה לא, כ): שֻׁבִי אֶל עָרַיִךְ אֵלֶּה. 2.2. אֵיכָה יָעִיב בְּאַפּוֹ ה' אֶת בַּת צִיּוֹן. אָמַר רַבִּי חָמָא בַּר רַבִּי חֲנִינָא אֵיךְ חַיֵּיב ה' בְּרוּגְזֵיהּ יָת בַּת צִיּוֹן. אִית אַתְרָא דְּצָוְוחִין לְחַיָּיבָא עֲיָיבָא. רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר, אֵיךְ כַּיֵּיב ה' בְּרוּגְזֵיהּ. אִית אַתְרָא דְּצַוְוחִין לְכֵיבָא עֵייבָא. וְרַבָּנָן אָמְרִין אֵיךְ שַׁיֵּים ה' בְּרוּגְזֵיהּ יָת בַּת צִיּוֹן. הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ תִּפְאֶרֶת יִשְׂרָאֵל, רַבִּי הוּנָא וְרַבִּי אַחָא בְּשֵׁם רַבִּי חֲנִינָא בְּרֵיהּ דְּרַבִּי אַבָּהוּ, מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ בֵּן, בָּכָה וּנְתָנוֹ עַל אַרְכּוּבוֹתָיו, בָּכָה וּנְתָנוֹ עַל זְרוֹעוֹתָיו, בָּכָה וְהִרְכִּיבוֹ עַל כְּתֵפוֹ, טִנֵּף עָלָיו וּמִיָּד הִשְׁלִיכוֹ לָאָרֶץ, וְלָא הֲוַת מְחוּתִיתֵיהּ כִּמְסוּקִיתֵיהּ, מְסוּקִיתֵיהּ צִיבְחַר צִיבְחַר, וּמְחוּתִיתֵיהּ כּוֹלָּא חֲדָא. כָּךְ (הושע יא, ג): וְאָנֹכִי תִרְגַּלְתִּי לְאֶפְרַיִם קָחָם עַל זְרוֹעֹתָיו. וְאַחַר כָּךְ (הושע י, יא): אַרְכִּיב אֶפְרַיִם יַחֲרוֹשׁ יְהוּדָה יְשַׂדֶּד לוֹ יַעֲקֹב. וְאַחַר כָּךְ: הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ תִּפְאֶרֶת יִשְׂרָאֵל. דָּבָר אַחֵר, הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ תִּפְאֶרֶת יִשְׂרָאֵל, אָמַר רַבִּי יְהוֹשֻׁעַ בְּרַבִּי נַחְמָן מָשָׁל לִבְנֵי מְדִינָה שֶׁעָשׂוּ עֲטָרָה לַמֶּלֶךְ, הִקְנִיטוּהוּ וּסְבָלָן, הִקְנִיטוּהוּ וּסְבָלָן, אָחַר כָּךְ אָמַר לָהֶם הַמֶּלֶךְ כְּלוּם אַתֶּם מַקְנִיטִין אוֹתִי אֶלָּא בַּעֲבוּר עֲטָרָה שֶׁעִטַּרְתֶּם לִי, הֵא לְכוֹן טְרוֹן בְּאַפֵּיכוֹן, כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, כְּלוּם אַתֶּם מַקְנִיטִין אוֹתִי אֶלָּא בִּשְׁבִיל אִיקוּנִין שֶׁל יַעֲקֹב שֶׁחֲקוּקָה עַל כִּסְאִי, הֵא לְכוֹן טְרוֹן בְּאַפֵּיכוֹן, הֱוֵי: הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ וגו'.

285. Justin, Second Apology, 12.5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem Found in books: nan

286. Justin, First Apology, 55, 60 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Sider, Christian and Pagan in the Roman Empire: The Witness of Tertullian (2001) 35

60. And the physiological discussion concerning the Son of God in the Tim us of Plato, where he says, He placed him crosswise in the universe, he borrowed in like manner from Moses; for in the writings of Moses it is related how at that time, when the Israelites went out of Egypt and were in the wilderness, they fell in with poisonous beasts, both vipers and asps, and every kind of serpent, which slew the people; and that Moses, by the inspiration and influence of God, took brass, and made it into the figure of a cross, and set it in the holy tabernacle, and said to the people, If you look to this figure, and believe, you shall be saved thereby. Numbers 21:8 And when this was done, it is recorded that the serpents died, and it is handed down that the people thus escaped death. Which things Plato reading, and not accurately understanding, and not apprehending that it was the figure of the cross, but taking it to be a placing crosswise, he said that the power next to the first God was placed crosswise in the universe. And as to his speaking of a third, he did this because he read, as we said above, that which was spoken by Moses, that the Spirit of God moved over the waters. For he gives the second place to the Logos which is with God, who he said was placed crosswise in the universe; and the third place to the Spirit who was said to be borne upon the water, saying, And the third around the third. And hear how the Spirit of prophecy signified through Moses that there should be a conflagration. He spoke thus: Everlasting fire shall descend, and shall devour to the pit beneath. Deuteronomy 32:22 It is not, then, that we hold the same opinions as others, but that all speak in imitation of ours. Among us these things can be heard and learned from persons who do not even know the forms of the letters, who are uneducated and barbarous in speech, though wise and believing in mind; some, indeed, even maimed and deprived of eyesight; so that you may understand that these things are not the effect of human wisdom, but are uttered by the power of God.

287. Anon., Leviticus Rabba, 19.6, 23.10, 25.5, 30.2 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 174, 182, 183, 184, 185, 191; Gera, Judith (2014) 406, 445

19.6. דָּבָר אַחֵר, וְאִשָּׁה כִּי יָזוּב זוֹב דָּמָהּ, מִי קִיֵּם מִצְוַת זִיבָה יְכָנְיָהוּ בֶּן יְהוֹיָקִים, אָמְרוּ כֵּיוָן שֶׁעָלָה נְבוּכַדְנֶצַּר לְהַחֲרִיב אֶת יְרוּשָׁלַיִם עָלָה וְיָשַׁב לוֹ בְּדַפְנִי שֶׁל אַנְטוֹכְיָא, יָרְדָה סַנְהֶדְּרֵי גְדוֹלָה לִקְרָאתוֹ אָמְרוּ לוֹ הִגִּיעַ זְמַנּוֹ שֶׁל בַּיִת זֶה לִיחָרֵב, אָמַר לָהֶם לָאו, אֶלָּא יְהוֹיָקִים מָרַד בִּי תְּנוּהוּ לִי וְאֵלֵךְ, בָּאוּ אֶצְלוֹ וְאָמְרוּ לוֹ לִיהוֹיָקִים נְבוּכַדְנֶצַּר בָּעֵי לָךְ, אָמַר לָהֶן כָּךְ עוֹשִׂין, דּוֹחִין נֶפֶשׁ מִפְּנֵי נֶפֶשׁ, דּוֹחִין נַפְשִׁי וּמְקַיֵּם נַפְשֵׁיכוֹן, כְּתִיב (דברים כג, טז): לֹא תַסְגִּיר עֶבֶד אֶל אֲדוֹנָיו, אָמְרוּ לוֹ לֹא כָךְ עָשְׂתָה זְקֵנָתְךָ לְשֶׁבַע בֶּן בִּכְרִי, כֵּיוָן שֶׁלֹּא שָׁמַע לָהֶם עָמְדוּ וּנְטָלוּהוּ וְשִׁלְשְׁלוּהוּ לוֹ. וְכֵיצַד שִׁלְשְׁלוּהוּ, רַבִּי אֱלִיעֶזֶר וְרַבִּי שִׁמְעוֹן, רַבִּי אֱלִיעֶזֶר בֶּן רַבִּי נָתָן אוֹמֵר חַי שִׁלְשְׁלוּ אוֹתוֹ, כְּמָה דְאַתְּ אָמַר (יחזקאל יט, ט): וַיִּתְּנֻהוּ בַסּוּגַר בַּחַחִים, בַּחַיִּים כְּתִיב. רַבִּי שִׁמְעוֹן אוֹמֵר מֵת שִׁלְשְׁלוּ אוֹתוֹ לוֹ, כְּמָה דְאַתְּ אָמַר (יחזקאל יט, ט): לְמַעַן לֹא יִשָּׁמַע קוֹלוֹ עוֹד. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אֲנִי מְקַיֵּם דִּבְרֵי שְׁנֵיהֶם, חַי שִׁלְשְׁלוּ אוֹתוֹ אֶלָּא שֶׁהָיָה מְפֻנָּק וּמֵת בְּיָדָם. מֶה עָשָׂה לוֹ נְבוּכַדְנֶצַּר, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אוֹמֵר נְטָלוֹ וְהֶחֱזִירוּהוּ בְּכָל עָרֵי יְהוּדָה, וְיָשַׁב עָלָיו בְּפָרָדִימוֹס וַהֲרָגוֹ, וְקָרַע אֶת הַחֲמוֹר וְהִכְנִיסוּהוּ לְתוֹכוֹ, הֲדָא הוּא דִכְתִיב (ירמיה כב, יט): קְבוּרַת חֲמוֹר יִקָּבֵר. רַבִּי נְחֶמְיָה אוֹמֵר נְטָלוֹ וְהֶחֱזִירוֹ בְּכָל עָרֵי יִשְׂרָאֵל וַהֲרָגוֹ וְהָיָה מְחַתֵּךְ מִמֶּנּוּ כְּזֵיתִים וּמַשְׁלִיךְ לַכְּלָבִים, הֲדָא הוּא דִכְתִיב: קְבוּרַת חֲמוֹר יִקָּבֵר, הֵיכָן הִיא קְבוּרַת חֲמוֹר לֹא בִּמְעִי הַכֶּלֶב, הוּא שֶׁהַנָּבִיא מְקַנְתֵּר עָלָיו וְאוֹמֵר (מלכים ב כד, ה): וְיֶתֶר דִּבְרֵי יְהוֹיָקִים וְכָל אֲשֶׁר עָשָׂה, רַבִּי יוֹחָנָן אָמַר תְּלָתָא אֳמוֹרָאִין חַד אָמַר שֶׁהָיָה לָבוּשׁ כִּלְאַיִם, וְחַד אָמַר שֶׁמָּשַׁךְ לוֹ עָרְלָה, וְחַד אָמַר שֶׁנִּמְצֵאת כְּתוֹבַת קַעְקַע חֲקוּקָה עַל בְּשָׂרוֹ. רַבִּי יוֹחָנָן אָמַר עַל יְדֵי שֶׁבָּא עַל אִמּוֹ וְעַל כַּלָּתוֹ וְעַל אֵשֶׁת אָבִיו, דְּאָמַר רַבִּי יוֹחָנָן כְּלָלוֹ שֶׁל דָּבָר בַּפֶּתַח שֶׁיָּצָא בּוֹ נִכְנָס. רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר עַל שֶׁהוֹשִׁיב בִּירָנִיּוֹת בִּירוּשָׁלַיִם, מַהוּ בִּירָנִיּוֹת, בָּיְירָן צָיְירָן, שֶׁהָיָה הוֹרֵג אֶת בַּעֲלֵיהֶן וּמְעַנֶּה אֶת נְשֵׁיהֶם וּמַכְנִיס מָמוֹנָם לַטִּמְיוֹן, הֲדָא הוּא דִכְתִיב (יחזקאל יט, ז): וַיֵּדַע אַלְמְנוֹתָיו. כֵּיוָן שֶׁהֲרָגוֹ נְבוּכַדְנֶצַּר הִמְלִיךְ אֶת יְכָנְיָה בְּנוֹ תַּחְתָּיו וְיָרַד לוֹ לְבָבֶל, יָצְאוּ כָּל בְּנֵי בָבֶל לְקַלְּסוֹ, אָמְרוּ לוֹ מֶה עָשִׂיתָ, אָמַר לָהֶם יְהוֹיָקִים מָרַד בִּי וַהֲרַגְתִּיו וְהִמְלַכְתִּי יְכָנְיָה בְּנוֹ תַּחְתָּיו, אָמְרוּ לוֹ מַתְלָא אָמַר גּוּר טַב מִכֶּלֶב בִּישׁ לָא תְרַבֵּי, גּוּר בִּישׁ מִכֶּלֶב בִּישׁ עַל אַחַת כַּמָּה וְכַמָּה. מִיָּד שָׁמַע לָהֶם וְעָלָה וְיָשַׁב בְּדַפְנִי שֶׁל אַנְטוֹכְיָא, יָרְדוּ סַנְהֶדְרֵי גְדוֹלָה לִקְרָאתוֹ וְאָמְרוּ לוֹ הִגִּיעַ זְמַנּוֹ שֶׁל בַּיִת זֶה לִיחָרֵב, אָמַר לָהֶם לֹא, אֶלָּא אוֹתוֹ שֶׁהִמְלַכְתִּי תְּנוּהוּ לִי וַאֲנִי הוֹלֵךְ לִי. אָזְלִין אָמְרִין לִיכָנְיָה נְבוּכַדְנֶצַּר בָּעֵי לָךְ, מֶה עָשָׂה עָמַד וְכִנֵּס כָּל מַפְתְּחוֹת בֵּית הַמִּקְדָּשׁ וְעָלָה לְרֹאשׁ הַגַּג וְאָמַר רִבּוֹנוֹ שֶׁל עוֹלָם הוֹאִיל וְלֹא זָכִינוּ לִהְיוֹת גִּזְבָּרִין לְפָנֶיךָ, עַד עַכְשָׁיו הָיִינוּ בַּעֲלֵי בָּתִּים נֶאֱמָנִים לְפָנֶיךָ, מִכָּאן וָאֵילָךְ הֲרֵי מַפְתְּחוֹתֶיךָ לְפָנֶיךָ. תְּרֵין אֳמוֹרָאִין חַד אָמַר כְּמִין יַד שֶׁל אֵשׁ יָרְדָה וּנְטָלָתַן מִמֶּנּוּ, וְחַד אָמַר מִשָּׁעָה שֶׁזְּרָקָן עוֹד לֹא יָרְדוּ. מָה הָיוּ בַּחוּרֵיהֶן שֶׁל יִשְׂרָאֵל עוֹשִׂין, הָיוּ עוֹלִין לְרֹאשׁ גַּגּוֹתֵיהֶן וְנוֹפְלִים מֵתִים, הֲדָא הוּא דִכְתִיב (ישעיה כב, א): מַשָּׂא גֵיא חִזָּיוֹן מַה לָּךְ אֵפוֹא כִּי עָלִית כֻּלָּךְ לַגַּגּוֹת. מֶה עָשָׂה נְבוּכַדְנֶצַּר, נְטָלוֹ וַחֲבָשׁוֹ בְּבֵית הָאֲסוּרִים, וְכָל מִי שֶׁהָיָה נֶחְבַּשׁ בְּיָמָיו לֹא הָיָה יוֹצֵא מִשָּׁם לְעוֹלָם, עַל שׁוּם (ישעיה יד, יז): אֲסִירָיו לֹא פָתַח בָּיְתָה. גָּלָה יְהוֹיָכִין וְגָלְתָה סַנְהֶדְּרֵי גְדוֹלָה עִמּוֹ, הֲדָא הוּא דִכְתִיב (ירמיה כב, כח): הַעֶצֶב נִבְזֶה נָפוּץ, רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר כָּעֶצֶם הַזֶּה שֶׁל מֹחַ שֶׁבְּשָׁעָה שֶׁאַתָּה מְנַפְּצוֹ אֵינוֹ יָפֶה לִמְאוּמָה כו', עַד שְׁאַלְתִּיאֵל שָׁאַל הַקָּדוֹשׁ בָּרוּךְ הוּא לְבֵית דִּין שֶׁל מַעְלָה וְהִתִּירוּ לוֹ אֶת נִדְרוֹ, בְּאוֹתָהּ שָׁעָה יָשְׁבָה סַנְהֶדְּרֵי גְדוֹלָה עַל דַּעְתָּהּ וְאָמְרוּ בְּיָמֵינוּ מַלְכוּת בֵּית דָּוִד פּוֹסֶקֶת, אוֹתוֹ שֶׁכָּתוּב בּוֹ (תהלים פט, לז): וְכִסְאוֹ כַשֶּׁמֶשׁ נֶגְדִּי, מַה נַּעֲשֶׂה נֵלֵךְ וּנְפַיֵּס לַגַּדֶּלֶת, וְגַדֶּלֶת לַמַּלְכָּה, וּמַלְכָּה לַמֶּלֶךְ. הָלְכוּ וּפִיְּסוּ לַגַּדֶּלֶת, וְגַדֶּלֶת לַמַּלְכָה, וּמַלְכָּה לַמֶּלֶךְ. מָה הָיָה שֵׁם אִשְׁתּוֹ שֶׁל נְבוּכַדְנֶצַּר, רַב הוּנָא אָמַר שְׁמִירָם שְׁמָהּ, רַבִּי אָבִין אָמַר שְׁמִירָמוֹת שְׁמָהּ, וְרַבָּנָן אָמְרִין שְׁמִירַעַם שְׁמָהּ, עַל יְדֵי שֶׁנּוֹלְדָה בְּרָעַם. כֵּיוָן שֶׁבָּא נְבוּכַדְנֶצַּר לְהִזָּקֵק לָהּ אָמְרָה לוֹ אַתְּ מֶלֶךְ וִיכָנְיָה אֵינוֹ מֶלֶךְ, אַתָּה מְבַקֵּשׁ תַּפְקִידְךָ וִיכָנְיָה אֵינוֹ מְבַקֵּשׁ תַּפְקִידוֹ, מִיָּד גָּזַר וְנָתְנוּ לוֹ אִשְׁתּוֹ, וְכֵיצַד שִׁלְשְׁלוּהָ לוֹ, רַבִּי שַׁבְּתַי אָמַר דֶּרֶךְ קִנְקָלִין שִׁלְשְׁלוּהָ לוֹ, וְרַבָּנָן אָמְרֵי פָּתְחוּ הַמַּעֲזִיבָה וְשִׁלְשְׁלוּהָ לוֹ, כֵּיוָן שֶׁבָּא לְהִזָּקֵק לָהּ אָמְרָה כְּשׁוֹשַׁנָּה אֲדֻמָּה רָאִיתִי, פֵּרַשׁ מִמֶּנָּהּ, מִיָּד הָלְכָה וְסָפְרָה וְטָהֲרָה וְטָבְלָה, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בִּירוּשָׁלַיִם לֹא קִיַּמְתֶּם מִצְוַת זִיבָה וְעַתָּה אַתֶּם מְקַיְּמִים, שֶׁנֶּאֱמַר (זכריה ט, יא): גַּם אַתְּ בְּדַם בְּרִיתֵךְ שִׁלַחְתִּי אֲסִירַיִךְ מִבּוֹר, נִזְכַּרְתֶּם אוֹתוֹ הַדָּם שֶׁבְּסִינַי בִּשְׁבִיל כֵּן שִׁלַּחְתִּי אֲסִירַיִךְ, אָמַר רַבִּי שַׁבְּתַי לֹא זָז מִשָּׁם עַד שֶׁמָּחַל לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא עַל כָּל עֲוֹנוֹתָיו, עַל אוֹתָהּ שָׁעָה אָמַר (שיר השירים ד, ז): כֻּלָּךְ יָפָה רַעְיָתִי וּמוּם אֵין בָּךְ, יָצְתָה בַּת קוֹל וְאָמְרָה לָהֶם (ירמיה ג, כב): שׁוּבוּ בָּנִים שׁוֹבָבִים אֶרְפָּא מְשׁוּבוֹתֵיכֶם. 25.5. מִי שָׁת בַּטֻּחוֹת חָכְמָה (איוב לח, לו), מַהוּ בַּטֻחוֹת, בַּטָּוָיָא, (איוב לח, לו): אוֹ מִי נָתַן לַשֶּׂכְוִי בִינָה, הֲדָא תַּרְנְגוֹלְתָּא אָמַר רַבִּי לֵוִי בַּעֲרָבְיָא צָוְחִין לְתַרְנְגוֹלְתָּא שֶׂכְוִיא, הֲדָא תַּרְנְגוֹלְתָּא כַּד אֶפְרוֹחֶיהָ דַּקִּיקִין הִיא מְכַנְשָׁא לְהוֹן וְיַהֲבַת לְהוֹן תְּחוֹת אֲגַפַּיָּא וּמְשַׁחֲנָה לְהוֹן וּמַעֲדַרְנָה קֳדָמֵיהוֹן, וְכַד אִינוּן רַבְיָה חַד מִנְהוֹן בָּעֵי לְמִקְרַב לְוָתֵיהּ וְהִיא נָקְרָה לֵיהּ בְּגוֹ רֵישֵׁיהּ, וַאֲמָרַת לֵיהּ זִיל עֲדוֹר בְּקוּקַלְתָּךְ, כָּךְ כְּשֶׁהָיוּ יִשְׂרָאֵל בַּמִּדְבָּר אַרְבָּעִים שָׁנָה הָיָה הַמָּן יוֹרֵד וְהַבְּאֵר עוֹלֶה לָהֶן וְהַשְּׂלָיו מָצוּי לָהֶן, וְעַנְנֵי כָבוֹד מַקִּיפוֹת אוֹתָן, וְעַמּוּד עָנָן מַסִּיעַ לִפְנֵיהֶם, כֵּיוָן שֶׁנִּכְנְסוּ יִשְׂרָאֵל לָאָרֶץ אָמַר לָהֶם משֶׁה כָּל אֶחָד וְאֶחָד מִכֶּם יִטְעוֹן מַכּוּשֵׁיהּ וְיִפּוֹק וְיִנְצוֹב לֵיהּ נְצִיבִין, הֲדָא הוּא דִכְתִיב: כִּי תָבֹאוּ אֶל הָאָרֶץ וּנְטַעְתֶּם. אַדְרִיָּנוּס שְׁחִיק טְמַיָּא הֲוָה עָבַר בְּאִלֵּין שְׁבִילַיָיא דִּטְבֶרְיָא וְחָמָא חַד גְּבַר סַב קָאֵים וְחָצֵיב חֲצוּבָן לְמִנְצַב נְצִיבִין, אֲמַר לֵיהּ סָבָא סָבָא אִי קָרַצְתְּ לָא חֲשַׁכְתְּ, אֲמַר לֵיהּ קְרִיצַת וַחֲשִׁיכַת, וּמַה דְּהַנֵּי לְמָרֵי שְׁמַיָא עֲבֵיד, אֲמַר לֵיהּ בְּחַיֶּיךָ סָבָא בַּר כַּמָּה שְׁנִין אַתְּ יוֹמָא דֵין, אֲמַר לֵיהּ בַּר מְאָה שְׁנִין, אֲמַר לֵיהּ וְאַתְּ בַּר מְאָה שְׁנִין וְקָאֵים וְחָצֵיב חֲצוּבִין לְמִנְצַב נְצִיבִין, סָבַר דְּאַתְּ אָכֵיל מִנְּהוֹן, אֲמַר לֵיהּ אִין זָכִית אֲכָלִית, וְאִם לָאו כְּשֵׁם שֶׁיָּגְעוּ לִי אֲבָהָתִי, כָּךְ אֲנִי יָגֵעַ לְבָנַי. אֲמַר לֵיהּ בְּחַיָּיךְ, אִם זָכִית אָכוֹל מִנְהוֹן תֶּהֱוֵה מוֹדַע לִי. לְסוֹף יוֹמִין עָבְדִין תְּאֵנַיָא, אֲמַר הָא עָנָתָה נוֹדַע לְמַלְכָּא, מָה עֲבַד מְלָא קַרְטְלָא תְּאֵינִין וְסָלַק וְקָם לֵיהּ עַל תְּרַע פָּלָטִין, אָמְרִין לֵיהּ מָה עִסְקָךְ, אֲמַר לוֹן עֲלוֹן קֳדָם מַלְכָּא, כֵּיוָן דְּעָל אֲמַר לֵיהּ מָה עִסְקָךְ, אֲמַר לֵיהּ אֲנָא סָבָא דַּעֲבַרְתְּ עָלַי וַאֲנָא חָצֵיב חֲצִיבִין לְמִנְצַב נְצִיבִין, וַאֲמַרְתְּ לִי אִין זָכִית תֵּיכוֹל מִנְּהוֹן תְּהֵא מוֹדַע לִי, הָא זָכִיתִי וַאֲכֵילִית מִנְּהוֹן וְהֵילֵין תְּאֵינַיָא מִן פֵּרֵיהוֹן. אֲמַר אַדְרִיָּנוּס בְּהַהִיא שַׁעְתָּא קְלָווֹנִין אֲנָא תִּתְּנוּן סֵילוֹן דְּדַהֲבָא וִיתֵיב לֵיהּ, אֲמַר קְלַווֹנִין אֲנָא דִּתְפַנּוּן הָדֵין קַרְטַל דִּידֵיהּ וּתְמַלּוּן יָתֵיהּ דִּינָרִין. אָמְרִין לֵיהּ עַבְדוֹהִי כָּל הָדֵין מוֹקְרָא תְּיַקְרִינֵיהּ לְהָדֵין סָבָא דִּיהוּדָאֵי, אֲמַר לְהוֹן בָּרְיֵה אוֹקְרֵיא וַאֲנָא לָא אֲנָא מוֹקַר לֵיהּ. אִנְתְּתֵיהּ דִּמְגֵירָא הֲוַת בְּרַת פַּחִין, אָמְרָה לְבַעְלָהּ בַּר קַבָּלוּי חָמֵי דַּהֲדָא מַלְכָּא רַחֲמָא תֵּינִין וּמְפַרְגָּא בְּדִינָרִין, מָה עֲבַד מְלָא מַרְעֲלֵיהּ תֵּינִין וַאֲזַל וְקָם קֳדָם פָּלָטִין, אֲמָרוּן לֵיהּ מָה עִסְקָךְ, אֲמַר לוֹן שְׁמָעֵית דְּמַלְכָּא רַחֲמָא תֵּינִין וּמְפַרְגָּא בְּדִינָרִין, עָלוֹן וְאָמְרִין לְמַלְכָּא חַד סָבָא קָאֵים עַל תְּרַע פָּלָטִין טָעֵין מְלָא מַרְעֲלֵיהּ תֵּינִין, וַאֲמַרְנָא לֵיהּ מָה עִסְקָךְ אֲמַר לָן שְׁמָעֵית דְּמַלְכָּא רַחֲמָא תֵּינִין וּמְפַרְגָּא בְּדִינָרִין, אֲמַר קְלָווֹנִין אֲנָא דִּתְקִימוּן יָתֵיהּ קֳדָם תְּרַע פָּלָטִין וְכָל מַאן דְּעָיֵיל וְנָפֵיק יְהֵי טָרֵי עַל אַפֵּיהּ. בְּאַפְתֵּי רַמְשָׁא פַּנּוּן יָתֵיהּ וַאֲזַל לְבֵיתֵיהּ, אֲמַר לְאִנְתְּתֵיהּ כְּכָל הָדֵין יְקָרָא אֲנָא שְׁלִים לָךְ, אֲמַרָה אָזֵיל גְּלוֹג לְאִמָּךְ דַּהֲווֹן אִינוּן תֵּינִין וְלָא הֲווֹן אֶתְרוֹגִין, דַּהֲווֹן בְּשִׁילָן וְלָא פְגִינָן. 30.2. דָּבָר אַחֵר, וּלְקַחְתֶּם לָכֶם, הֲדָא הוּא דִכְתִיב (תהלים טז, יא): תּוֹדִיעֵנִי אֹרַח חַיִּים שׂבַע שְׂמָחוֹת, אָמַר דָּוִד לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא תּוֹדִיעֵנִי בְּאֵיזֶה פִּילוֹן מְפֻלָּשׁ לְחַיֵּי הָעוֹלָם הַבָּא, רַבִּי יוּדָן אָמַר, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְדָוִד אִם חַיִּים אַתָּה צָרִיךְ, יִסּוּרִין אַתָּה צָרִיךְ, כְּדִכְתִיב (משלי ו, כג): וְדֶרֶךְ חַיִּים תּוֹכְחוֹת מוּסָר. שׂבַע שְׂמָחוֹת, שִׂבְּעָנוּ בַּחֲמִשָּׁה שְׂמָחוֹת, מִקְרָא, מִשְׁנָה, תַּלְמוּד, תּוֹסֶפְתָּא וְאַגָּדוֹת. דָּבָר אַחֵר, שׂבַע שְׂמָחוֹת אֶת פָּנֶיךָ, אֵלּוּ שֶׁבַע כִּתּוֹת שֶׁל צַדִּיקִים שֶׁעֲתִידִים לְהַקְבִּיל פְּנֵי שְׁכִינָה וּפְנֵיהֶם דּוֹמוֹת לַחַמָּה וּלְבָנָה, לָרָקִיעַ, לַכּוֹכָבִים, לַבְּרָקִים וּלְשׁוֹשַׁנִּים וְלַמְּנוֹרָה הַטְּהוֹרָה שֶׁהָיְתָה בְּבֵית הַמִּקְדָּשׁ. לַחַמָּה מִנַּיִן, שֶׁנֶּאֱמַר (שיר השירים ו, י): בָּרָה כַּחַמָּה. לַלְּבָנָה מִנַּיִן, שֶׁנֶּאֱמַר (שיר השירים ו, י): יָפָה כַלְּבָנָה. לָרָקִיעַ מִנַּיִן, שֶׁנֶּאֱמַר (דניאל יב, ג): וְהַמַּשְׂכִּלִים יַזְהִרוּ כְּזֹהַר הָרָקִיעַ. לַכּוֹכָבִים מִנַּיִן, שֶׁנֶּאֱמַר (דניאל יב, ג): וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים לְעוֹלָם וָעֶד. לַבְּרָקִים מִנַּיִן, שֶׁנֶּאֱמַר (נחום ב, ה): מַרְאֵיהֶן כַּלַּפִּידִים כַּבְּרָקִים יְרוֹצֵצוּ. לְשׁוֹשַׁנִּים מִנַּיַן, שֶׁנֶּאֱמַר (תהלים מה, א): לַמְנַצֵּחַ עַל שׁשַׁנִּים. לַמְּנוֹרָה הַטְּהוֹרָה מִנַּיִן, שֶׁנֶּאֱמַר (זכריה ד, ב): וַיֹּאמֶר אֵלַי מָה אַתָּה רֹאֶה וָאֹמַר רָאִיתִי וְהִנֵּה מְנוֹרַת זָהָב כֻּלָּהּ. (תהלים טז, יא): נְעִמוֹת בִּימִינְךָ נֶצַח, וְכִי מִי מוֹדִיעֵנוּ אֵיזוֹ כַּת הַחֲבִיבָה וְהַנְּעִימָה שֶׁבָּהֶן, תְּרֵין אָמוֹרָאִין, חַד אָמַר זוֹ שֶׁבָּאָה מִכֹּחָהּ שֶׁל תּוֹרָה וּמִכֹּחָן שֶׁל מִצְווֹת, וְאָחֳרָנָא אָמַר אֵלּוּ סוֹפְרִין וּמַשְׁנִין שֶׁמְּלַמְּדִין תִּינוֹקוֹת בַּאֲמִתָּן, שֶׁהֵן עֲתִידִין לַעֲמֹד בִּימִינוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, הֲדָא הוּא דִכְתִיב: נְעִמוֹת בִּימִינְךָ נֶצַח. דָּבָר אַחֵר, שׂבַע שְׂמָחוֹת, אַל תְּהִי קוֹרֵא כֵּן אֶלָּא שֶׁבַע שְׂמָחוֹת, אֵלּוּ שֶׁבַע מִצְווֹת שֶׁבֶּחָג, וְאֵלּוּ הֵן, אַרְבָּעָה מִינִין שֶׁבַּלּוּלָב, וְסֻכָּה, חֲגִיגָה וְשִׂמְחָה. אִם שִׂמְחָה לָמָּה חֲגִיגָה וְאִם חֲגִיגָה לָמָּה שִׂמְחָה, אָמַר רַבִּי אָבִין מָשָׁל לִשְׁנַיִם שֶׁנִּכְנְסוּ אֵצֶל הַדַּיָּן וְלֵית אֲנַן יָדְעִין מַאן הוּא נוֹצֵחַ, אֶלָּא מַאן דְּנָסַב בָּאיָין בִּידֵיהּ, אֲנַן יָדְעִין דְּהוּא נָצוֹחַיָיא, כָּךְ יִשְׂרָאֵל וְאֻמּוֹת הָעוֹלָם בָּאִין וּמְקַטְרְגִים לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא בְּרֹאשׁ הַשָּׁנָה וְלֵית אֲנַן יָדְעִין מַאן נָצַח, אֶלָּא בַּמֶּה שֶׁיִּשְׂרָאֵל יוֹצְאִין מִלִּפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְלוּלָבֵיהֶן וְאֶתְרוֹגֵיהֶן בְּיָדָן, אָנוּ יוֹדְעִין דְיִשְׂרָאֵל אִינוּן נָצוֹחַיָּא, לְפִיכָךְ משֶׁה מַזְהִיר לְיִשְׂרָאֵל וְאוֹמֵר לָהֶם: וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן.

288. Anon., Acts of John, 9.7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem, destruction of •temple in jerusalem, rebuilding/restoration of Found in books: Allison, 4 Baruch (2018) 171, 432

98. And having thus spoken, he showed me a cross of light fixed (set up), and about the cross a great multitude, not having one form: and in it (the cross) was one form and one likenesst [so the MS.; I would read: and therein was one form and one likeness: and in the cross another multitude, not having one form]. And the Lord himself I beheld above the cross, not having any shape, but only a voice: and a voice not such as was familiar to us, but one sweet and kind and truly of God, saying unto me: John, it is needful that one should hear these things from me, for I have need of one that will hear. This cross of light is sometimes called the (or a) word by me for your sakes, sometimes mind, sometimes Jesus, sometimes Christ, sometimes door, sometimes a way, sometimes bread, sometimes seed, sometimes resurrection, sometimes Son, sometimes Father, sometimes Spirit, sometimes life, sometimes truth, sometimes faith, sometimes grace. And by these names it is called as toward men: but that which it is in truth, as conceived of in itself and as spoken of unto you (MS. us), it is the marking-off of all things, and the firm uplifting of things fixed out of things unstable, and the harmony of wisdom, and indeed wisdom in harmony [this last clause in the MS. is joined to the next: 'and being wisdom in harmony']. There are of the right hand and the left, powers also, authorities, lordships and demons, workings, threatenings, wraths, devils, Satan, and the lower root whence the nature of the things that come into being proceeded.

289. Apuleius, The Golden Ass, 19.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem, altar of •temple in jerusalem, holy of holies in Found in books: Allison, 4 Baruch (2018) 126

290. Anon., Acts of Paul, 34 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison, 4 Baruch (2018) 146

291. Anon., Acts of Pilate, 11.1, 77.9 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •temple in jerusalem •temple in jerusalem, holy of holies in •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem, keys of Found in books: Allison, 4 Baruch (2018) 117, 133, 134

292. Tertullian, On Prayer, 3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •temple in jerusalem, altar of Found in books: Allison, 4 Baruch (2018) 407

3. The name of God the Father had been published to none. Even Moses, who had interrogated Him on that very point, had heard a different name. Exodus 3:13-16 To us it has been revealed in the Son, for the Son is now the Father's new name. I have come, says He, in the Father's name; John 5:43 and again, Father, glorify Your name; John 12:28 and more openly, I have manifested Your name to men. John 17:6 That name, therefore, we pray may be hallowed. Not that it is becoming for men to wish God well, as if there were any other by whom He may be wished well, or as if He would suffer unless we do so wish. Plainly, it is universally becoming for God to be blessed in every place and time, on account of the memory of His benefits ever due from every man. But this petition also serves the turn of a blessing. Otherwise, when is the name of God not holy, and hallowed through Himself, seeing that of Himself He sanctifies all others - He to whom that surrounding circle of angels cease not to say, Holy, holy, holy? In like wise, therefore, we too, candidates for angelhood, if we succeed in deserving it, begin even here on earth to learn by heart that strain hereafter to be raised unto God, and the function of future glory. So far, for the glory of God. On the other hand, for our own petition, when we say, Hallowed be Your name, we pray this; that it may be hallowed in us who are in Him, as well in all others for whom the grace of God is still waiting; Isaiah 30:18 that we may obey this precept, too, in praying for all, 1 Timothy 2:1 even for our personal enemies. Matthew 5:44 And therefore with suspended utterance, not saying, Hallowed be it in us, we say - in all.

293. Anon., Acts of Philip, 5.18 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 108, 142

294. Anon., Mekhilta Derabbi Yishmael, 1, beshalah 7, pischa 14 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 131

295. Tertullian, On Fasting, Against The Psychics, 16 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •temple (in jerusalem) Found in books: Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 202

296. Hippolytus, Apostolic Tradition, 41.5-41.9, 41.16-41.18 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •temple (in jerusalem) Found in books: Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 76

297. Theodorus Samothracenus, Fragments, 7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem Found in books: Gera, Judith (2014) 304

298. Hippolytus, Refutation of All Heresies, 9.25 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •temple in jerusalem, heavenly counterpart Found in books: Allison, 4 Baruch (2018) 454

9.25. Since, therefore, we have explained even the diversities among the Jews, it seems expedient likewise not to pass over in silence the system of their religion. The doctrine, therefore, among all Jews on the subject of religion is fourfold-theological, natural, moral, and ceremonial. And they affirm that there is one God, and that He is Creator and Lord of the universe: that He has formed all these glorious works which had no previous existence; and this, too, not out of any coeval substance that lay ready at hand, but His Will - the efficient cause- was to create, and He did create. And (they maintain) that there are angels, and that these have been brought into being for ministering unto the creation; but also that there is a sovereign Spirit that always continues beside God, for glory and praise. And that all things in the creation are endued with sensation, and that there is nothing iimate. And they earnestly aim at serious habits and a temperate life, as one may ascertain from their laws. Now these matters have long ago been strictly defined by those who in ancient times have received the divinely-appointed law; so that the reader will find himself astonished at the amount of temperance, and of diligence, lavished on customs legally enacted in reference to man. The ceremonial service, however, which has been adapted to divine worship in a manner befitting the dignity of religion, has been practised among them with the highest degree of elaboration. The superiority of their ritualism it is easy for those who wish it to ascertain, provided they read the book which furnishes information on these points. They will thus perceive how that with solemnity and sanctity the Jewish priests offer unto God the first-fruits of the gifts bestowed by Him for the rise and enjoyment of men; how they fulfil their ministrations with regularity and steadfastness, in obedience to His commandments. There are, however, some (liturgical usages adopted) by these, which the Sadducees refuse to recognise, for they are not disposed to acquiesce in the existence of angels or spirits. Still all parties alike expect Messiah, inasmuch as the Law certainly, and the prophets, preached beforehand that He was about to be present on earth. Inasmuch, however, as the Jews were not cognizant of the period of His advent, there remains the supposition that the declarations (of Scripture) concerning His coming have not been fulfilled. And so it is, that up to this day they continue in anticipation of the future coming of the Christ, - from the fact of their not discerning Him when He was present in the world. And (yet there can be little doubt but) that, on beholding the signs of the times of His having been already among us, the Jews are troubled; and that they are ashamed to confess that He has come, since they have with their own hands put Him to death, because they were stung with indignation in being convicted by Himself of not having obeyed the laws. And they affirm that He who was thus sent forth by God is not this Christ (whom they are looking for); but they confess that another Messiah will come, who as yet has no existence; and that he will usher in some of the signs which the law and the prophets have shown beforehand, whereas, regarding the rest (of these indications), they suppose that they have fallen into error. For they say that his generation will be from the stock of David, but not from a virgin and the Holy Spirit, but from a woman and a man, according as it is a rule for all to be procreated from seed. And they allege that this Messiah will be King over them - a warlike and powerful individual, who, after having gathered together the entire people of the Jews, and having done battle with all the nations, will restore for them Jerusalem the royal city. And into this city He will collect together the entire Hebrew race, and bring it back once more into the ancient customs, that it may fulfil the regal and sacerdotal functions, and dwell in confidence for periods of time of sufficient duration. After this repose, it is their opinion that war would next be waged against them after being thus congregated; that in this conflict Christ would fall by the edge of the sword; and that, after no long time, would next succeed the termination and conflagration of the universe; and that in this way their opinions concerning the resurrection would receive completion, and a recompense be rendered to each man according to his works.

299. Tertullian, On Idolatry, 11 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •temple (in jerusalem) Found in books: Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 190

11. If we think over the rest of faults, tracing them from their generations, let us begin with covetousness, a root of all evils, 1 Timothy 6:10 wherewith, indeed, some having been ensnared, have suffered shipwreck about faith. 1 Timothy 1:19 Albeit covetousness is by the same apostle called idolatry. In the next place proceeding to mendacity, the minister of covetousness (of false swearing I am silent, since even swearing is not lawful )- is trade adapted for a servant of God? But, covetousness apart, what is the motive for acquiring? When the motive for acquiring ceases, there will be no necessity for trading. Grant now that there be some righteousness in business, secure from the duty of watchfulness against covetousness and mendacity; I take it that that trade which pertains to the very soul and spirit of idols, which pampers every demon, falls under the charge of idolatry. Rather, is not that the principal idolatry? If the selfsame merchandises - frankincense, I mean, and all other foreign productions - used as sacrifice to idols, are of use likewise to men for medicinal ointments, to us Christians also, over and above, for solaces of sepulture, let them see to it. At all events, while the pomps, while the priesthoods, while the sacrifices of idols, are furnished by dangers, by losses, by inconveniences, by cogitations, by runnings to and fro, or trades, what else are you demonstrated to be but an idols' agent? Let none contend that, in this way, exception may be taken to all trades. All graver faults extend the sphere for diligence in watchfulness proportionably to the magnitude of the danger; in order that we may withdraw not only from the faults, but from the means through which they have being. For although the fault be done by others, it makes no difference if it be by my means. In no case ought I to be necessary to another, while he is doing what to me is unlawful. Hence I ought to understand that care must be taken by me, lest what I am forbidden to do be done by my means. In short, in another cause of no lighter guilt I observe that fore-judgment. In that I am interdicted from fornication, I furnish nothing of help or connivance to others for that purpose; in that I have separated my own flesh itself from stews, I acknowledge that I cannot exercise the trade of pandering, or keep that kind of places for my neighbour's behoof. So, too, the interdiction of murder shows me that a trainer of gladiators also is excluded from the Church; nor will any one fail to be the means of doing what he subministers to another to do. Behold, here is a more kindred fore-judgment: if a purveyor of the public victims come over to the faith, will you permit him to remain permanently in that trade? Or if one who is already a believer shall have undertaken that business, will you think that he is to be retained in the Church? No, I take it; unless any one will dissemble in the case of a frankincense-seller too. In truth, the agency of blood pertains to some, that of odours to others. If, before idols were in the world, idolatry, hitherto shapeless, used to be transacted by these wares; if, even now, the work of idolatry is perpetrated, for the most part, without the idol, by burnings of odours; the frankincense-seller is a something even more serviceable even toward demons, for idolatry is more easily carried on without the idol, than without the ware of the frankincense-seller. Let us interrogate thoroughly the conscience of the faith itself. With what mouth will a Christian frankincense-seller, if he shall pass through temples, with what mouth will he spit down upon and blow out the smoking altars, for which himself has made provision? With what consistency will he exorcise his own foster-children, to whom he affords his own house as store-room? Indeed, if he shall have ejected a demon, let him not congratulate himself on his faith, for he has not ejected an enemy; he ought to have had his prayer easily granted by one whom he is daily feeding. No art, then, no profession, no trade, which administers either to equipping or forming idols, can be free from the title of idolatry; unless we interpret idolatry to be altogether something else than the service of idol-tendence.

300. Hippolytus, Commentary On The Prophet Daniel, 1.12, 3.22, 4.21.1, 4.28.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •temple in jerusalem •temple in jerusalem, holy of holies in •temple in jerusalem, keys of •temple (in jerusalem) •temple in jerusalem, altar of •temple in jerusalem, instruments, vessels, furnishings in Found in books: Allison, 4 Baruch (2018) 126, 166, 183; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 63

301. Tertullian, Against The Jews, 8 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •temple in jerusalem, destruction of •temple in jerusalem, rebuilding/restoration of Found in books: Allison, 4 Baruch (2018) 432

8. Accordingly the times must be inquired into of the predicted and future nativity of the Christ, and of His passion, and of the extermination of the city of Jerusalem, that is, its devastation. For Daniel says, that both the holy city and the holy place are exterminated together with the coming Leader, and that the pinnacle is destroyed unto ruin. And so the times of the coming Christ, the Leader, Isaiah 55:4 must be inquired into, which we shall trace in Daniel; and, after computing them, shall prove Him to be come, even on the ground of the times prescribed, and of competent signs and operations of His. Which matters we prove, again, on the ground of the consequences which were ever announced as to follow His advent; in order that we may believe all to have been as well fulfilled as foreseen. In such wise, therefore, did Daniel predict concerning Him, as to show both when and in what time He was to set the nations free; and how, after the passion of the Christ, that city had to be exterminated. For he says thus: In the first year under Darius, son of Ahasuerus, of the seed of the Medes, who reigned over the kingdom of the Chaldees, I Daniel understood in the books the number of the years....And while I was yet speaking in my prayer, behold, the man Gabriel, whom I saw in the vision in the beginning, flying; and he touched me, as it were, at the hour of the evening sacrifice, and made me understand, and spoke with me, and said, Daniel I am now come out to imbue you with understanding; in the beginning of your supplication went out a word. And I have come to announce to you, because you are a man of desires; and ponder on the word, and understand in the vision. Seventy hebdomads have been abridged upon your commonalty, and upon the holy city, until delinquency be made inveterate, and sins sealed, and righteousness obtained by entreaty, and righteousness eternal introduced; and in order that vision and prophet may be sealed, and an holy one of holy ones anointed. And you shall know, and thoroughly see, and understand, from the going forth of a word for restoring and rebuilding Jerusalem unto the Christ, the Leader, hebdomads (seven and an half, and ) lxii and an half: and it shall convert, and shall be built into height and entrenchment, and the times shall be renewed: and after these lxii hebdomads shall the anointing be exterminated, and shall not be; and the city and the holy place shall he exterminate together with the Leader, who is making His advent; and they shall be cut short as in a deluge, until (the) end of a war, which shall be cut short unto ruin. And he shall confirm a testament in many. In one hebdomad and the half of the hebdomad shall be taken away my sacrifice and libation, and in the holy place the execration of devastation, (and ) until the end of (the) time consummation shall be given with regard to this devastation. Observe we, therefore, the limit - how, in truth, he predicts that there are to be lxx hebdomads, within which if they receive Him, it shall be built into height and entrenchment, and the times shall be renewed. But God, foreseeing what was to be - that they will not merely not receive Him, but will both persecute and deliver Him to death - both recapitulated, and said, that in lx and ii and an half of an hebdomad He is born, and an holy one of holy ones is anointed; but that when vii hebdomads and an half were fulfilling, He had to suffer, and the holy city had to be exterminated after one and an half hebdomad - whereby namely, the seven and an half hebdomads have been completed. For he says thus: And the city and the holy place to be exterminated together with the leader who is to come; and they shall be cut short as in a deluge; and he shall destroy the pinnacle unto ruin. Whence, therefore, do we show that the Christ came within the lxii and an half hebdomads? We shall count, moreover, from the first year of Darius, as at this particular time is shown to Daniel this particular vision; for he says, And understand and conjecture that at the completion of your word I make you these answers. Whence we are bound to compute from the first year of Darius, when Daniel saw this vision. Let us see, therefore, how the years are filled up until the advent of the Christ: - For Darius reigned...xviiii years (19). Artaxerxes reigned...xl and i years (41). Then King Ochus (who is also called Cyrus) reigned...xxiiii years (24). Argus...one year. Another Darius, who is also named Melas...xxi years (21). Alexander the Macedonian...xii years (12) Then, after Alexander, who had reigned over both Medes and Persians, whom he had reconquered, and had established his kingdom firmly in Alexandria, when withal he called that (city) by his own name; after him reigned, (there, in Alexandria,) Soter...xxxv years (35). To whom succeeds Philadelphus, reigning...xxx and viii years (38). To him succeeds Euergetes...xxv years (25). Then Philopator...xvii years (17). After him Epiphanes...xxiiii years (24). Then another Euergetes...xxviiii years (29). Then another Soter,...xxxviii years (38). Ptolemy...xxxvii years (37). Cleopatra,...xx years v months (20 5-12). Yet again Cleopatra reigned jointly with Augustus...xiii years (13). After Cleopatra, Augustus reigned other...xliii years (43). For all the years of the empire of Augustus were...lvi years (56). Let us see, moreover, how in the forty-first year of the empire of Augustus, when he has been reigning for xx and viii years after the death of Cleopatra, the Christ is born. (And the same Augustus survived, after Christ is born, xv years; and the remaining times of years to the day of the birth of Christ will bring us to the xl first year, which is the xx and viiith of Augustus after the death of Cleopatra.) There are, (then,) made up cccxxx and vii years, v months: (whence are filled up lxii hebdomads and an half: which make up ccccxxxvii years, vi months:) on the day of the birth of Christ. And (then) righteousness eternal was manifested, and an Holy One of holy ones was anointed - that is, Christ - and sealed was vision and prophet, and sins were remitted, which, through faith in the name of Christ, are washed away for all who believe in Him. But what does he mean by saying that vision and prophecy are sealed? That all prophets ever announced of Him that He was to come and had to suffer. Therefore, since the prophecy was fulfilled through His advent, for that reason he said that vision and prophecy were sealed; inasmuch as He is the signet of all prophets, fulfilling all things which in days bygone they had announced of Him. For after the advent of Christ and His passion there is no longer vision or prophet to announce Him as to come. In short, if this is not so, let the Jews exhibit, subsequently to Christ, any volumes of prophets, visible miracles wrought by any angels, (such as those) which in bygone days the patriarchs saw until the advent of Christ, who is now come; since which event sealed is vision and prophecy, that is, confirmed. And justly does the evangelist write, The law and the prophets (were) until John the Baptist. For, on Christ's being baptized, that is, on His sanctifying the waters in His own baptism, all the plenitude of bygone spiritual grace-gifts ceased in Christ, sealing as He did all vision and prophecies, which by His advent He fulfilled. Whence most firmly does he assert that His advent seals visions and prophecy. Accordingly, showing, (as we have done,) both the number of the years, and the time of the lx two and an half fulfilled hebdomads, on completion of which, (we have shown) that Christ has come, that is, has been born, let us see what (mean) other vii and an half hebdomads, which have been subdivided in the abscision of the former hebdomads; (let us see, namely,) in what event they have been fulfilled:- For, after Augustus who survived after the birth of Christ, are made up...xv years (15). To whom succeeded Tiberius C sar, and held the empire...xx years, vii months, xxviii days (20 etc.). (In the fiftieth year of his empire Christ suffered, being about xxx years of age when he suffered.) Again Caius C sar, also called Caligula,...iii years, viii months, xiii days (3 etc.). Nero C sar,...xi years, ix months, xiii days (11 etc.). Galba...vii months, vi days. (7 etc.). Otho...iii days. Vitellius,...viii mos., xxvii days (8 mos.). Vespasian, in the first year of his empire, subdues the Jews in war; and there are made lii years, vi months. For he reigned xi years. And thus, in the day of their storming, the Jews fulfilled the lxx hebdomads predicted in Daniel. Therefore, when these times also were completed, and the Jews subdued, there afterwards ceased in that place libations and sacrifices, which thenceforward have not been able to be in that place celebrated; for the unction, too, was exterminated in that place after the passion of Christ. For it had been predicted that the unction should be exterminated in that place; as in the Psalms it is prophesied, They exterminated my hands and feet. And the suffering of this extermination was perfected within the times of the lxx hebdomads, under Tiberius C sar, in the consulate of Rubellius Geminus and Fufius Geminus, in the month of March, at the times of the passover, on the eighth day before the calends of April, on the first day of unleavened bread, on which they slew the lamb at even, just as had been enjoined by Moses. Accordingly, all the synagogue of Israel did slay Him, saying to Pilate, when he was desirous to dismiss Him, His blood be upon us, and upon our children; and, If you dismiss him, you are not a friend of C sar; John 19:12 in order that all things might be fulfilled which had been written of Him.

302. Theophilus, To Autolycus, 1.13 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •temple in jerusalem Found in books: Allison, 4 Baruch (2018) 451

303. Mishna, Challah, 4.11 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •jerusalem, temple in •temple, in jerusalem Found in books: Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 84

4.11. בֶּן אַנְטִינוֹס הֶעֱלָה בְכוֹרוֹת מִבָּבֶל, וְלֹא קִבְּלוּ מִמֶּנּוּ. יוֹסֵף הַכֹּהֵן הֵבִיא בִכּוּרֵי יַיִן וְשֶׁמֶן, וְלֹא קִבְּלוּ מִמֶּנּוּ. אַף הוּא הֶעֱלָה אֶת בָּנָיו וּבְנֵי בֵיתוֹ לַעֲשׂוֹת פֶּסַח קָטָן בִּירוּשָׁלַיִם, וְהֶחֱזִירוּהוּ, שֶׁלֹּא יִקָּבַע הַדָּבָר חוֹבָה. אֲרִיסְטוֹן הֵבִיא בִכּוּרָיו מֵאַפַּמְיָא, וְקִבְּלוּ מִמֶּנּוּ, מִפְּנֵי שֶׁאָמְרוּ, הַקּוֹנֶה בְסוּרְיָא, כְּקוֹנֶה בְּפַרְוָר שֶׁבִּירוּשָׁלָיִם:

4.11. Ben Antigonus brought up firstlings from Babylon, but they did not accept from him. Joseph the priest brought first fruits of wine and oil, but they did not accept from him. He also brought up his sons and members of his household to celebrate Pesah katan in Jerusalem, but they turned him back, so that the thing should not become firmly fixed as an obligation. Ariston brought his first fruits from Apamea and they accepted from him, because they said, one who buys [a field] in Syria is as one who buys [a field] in the outskirts of Jerusalem.

304. Palestinian Talmud, Megillah, 3.74b (2nd cent. CE - 5th cent. CE) Tagged with subjects: •jerusalem (yerushalmi) targum (targum pseudo-jonathan), jerusalem temple, scripture in •jerusalem (yerushalmi) targum (targum pseudo-jonathan), repository of holy writings, temple as Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 342

305. Athenagoras, Apology Or Embassy For The Christians, 13 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •temple (in jerusalem) Found in books: Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 190

13. But, as most of those who charge us with atheism, and that because they have not even the dreamiest conception of what God is, and are doltish and utterly unacquainted with natural and divine things, and such as measure piety by the rule of sacrifices, charges us with not acknowledging the same gods as the cities, be pleased to attend to the following considerations, O emperors, on both points. And first, as to our not sacrificing: the Framer and Father of this universe does not need blood, nor the odour of burnt-offerings, nor the fragrance of flowers and incense, forasmuch as He is Himself perfect fragrance, needing nothing either within or without; but the noblest sacrifice to Him is for us to know who stretched out and vaulted the heavens, and fixed the earth in its place like a centre, who gathered the water into seas and divided the light from the darkness, who adorned the sky with stars and made the earth to bring forth seed of every kind, who made animals and fashioned man. When, holding God to be this Framer of all things, who preserves them in being and superintends them all by knowledge and administrative skill, we lift up holy hands to Him, what need has He further of a hecatomb? For they, when mortals have transgress'd or fail'd To do aright, by sacrifice and pray'r, Libations and burnt-offerings, may be soothed. And what have I to do with holocausts, which God does not stand in need of?- though indeed it does behoove us to offer a bloodless sacrifice and the service of our reason. 13. But, as most of those who charge us with atheism, and that because they have not even the dreamiest conception of what God is, and are doltish and utterly unacquainted with natural and divine things, and such as measure piety by the rule of sacrifices, charges us with not acknowledging the same gods as the cities, be pleased to attend to the following considerations, O emperors, on both points. And first, as to our not sacrificing: the Framer and Father of this universe does not need blood, nor the odour of burnt-offerings, nor the fragrance of flowers and incense, forasmuch as He is Himself perfect fragrance, needing nothing either within or without; but the noblest sacrifice to Him is for us to know who stretched out and vaulted the heavens, and fixed the earth in its place like a centre, who gathered the water into seas and divided the light from the darkness, who adorned the sky with stars and made the earth to bring forth seed of every kind, who made animals and fashioned man. When, holding God to be this Framer of all things, who preserves them in being and superintends them all by knowledge and administrative skill, we lift up holy hands to Him, what need has He further of a hecatomb?For they, when mortals have transgress'd or fail'dTo do aright, by sacrifice and pray'r,Libations and burnt-offerings, may be soothed.And what have I to do with holocausts, which God does not stand in need of?— though indeed it does behoove us to offer a bloodless sacrifice and the service of our reason.

306. Palestinian Talmud, Hallah, 60b (2nd cent. CE - 5th cent. CE) Tagged with subjects: •temple, in jerusalem, condemnations of •temple, in jerusalem, organizational dysfunction of Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 198, 199

307. Palestinian Talmud, Yevamot, 2.6, 8.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •temple (in jerusalem) Found in books: Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 3, 237

308. Anon., Tchacos 3 Gospel of Judas, 33.24-34.2, 33.25, 33.26, 34.1, 34.2, 34.10, 34.11, 34.12, 34.13, 34.14, 34.16, 34.17, 34.25, 35.3, 35.4, 35.5, 35.8, 35.9, 35.10, 35.11, 35.12, 35.13, 35.14, 35.15, 35.16, 35.17, 35.18, 35.19, 35.20, 35.22, 35.23, 35.24, 35.25, 35.26, 35.27, 36.1, 36.4, 37.1, 37.2, 37.3, 37.4, 37.5, 37.6, 37.7, 37.8, 38.1, 38.2, 38.3, 38.4, 38.5, 38.6, 38.7, 38.8, 38.9, 38.10, 38.11, 38.12, 38.13, 38.14, 38.15, 38.16, 38.17, 38.18, 38.19, 38.20, 38.21, 38.22, 38.23, 38.24, 38.24-39.3, 38.25, 38.26, 38.27, 38.28, 38.29, 38.30, 38.31, 38.32, 38.33, 38.34, 38.35, 38.36, 38.37, 38.38, 38.39, 39.6-40.26, 39.11, 39.16, 39.18, 39.19, 39.20, 39.21, 39.22, 39.23, 39.24, 39.25, 39.26, 39.27, 39.28, 40.4, 43.12, 43.13, 43.14, 44.23-45.2, 45.13, 45.14, 46.1, 46.2, 46.5, 46.6, 46.7, 46.18-47.1, 46.23, 46.24, 47.8-53.25, 51.1, 51.2, 51.3, 51.4, 51.8, 51.9, 51.10, 51.11, 51.12, 51.13, 51.14, 51.15, 55.19, 55.20, 57.23, 57.24, 57.25, 57.26 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 113, 129

309. Anon., Genesis Rabba, 1.4, 11.4, 15.7, 19.6, 62.2 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •temple (in jerusalem) •temple in jerusalem Found in books: Allison, 4 Baruch (2018) 174, 223; Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 197; Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 136

1.4. בְּרֵאשִׁית בָּרָא אֱלֹהִים, שִׁשָּׁה דְבָרִים קָדְמוּ לִבְרִיאַת הָעוֹלָם, יֵשׁ מֵהֶן שֶׁנִּבְרְאוּ, וְיֵשׁ מֵהֶן שֶׁעָלוּ בַּמַּחֲשָׁבָה לְהִבָּרְאוֹת. הַתּוֹרָה וְהַכִּסֵּא הַכָּבוֹד, נִבְרְאוּ. תּוֹרָה מִנַּיִן, שֶׁנֶּאֱמַר <>(משלי ח, כב)<>: ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ. כִּסֵּא הַכָּבוֹד מִנַּיִן, דִּכְתִיב <>(תהלים צג, ב)<>: נָכוֹן כִּסְאֲךָ מֵאָז וגו'. הָאָבוֹת וְיִשְׂרָאֵל וּבֵית הַמִּקְדָּשׁ וּשְׁמוֹ שֶׁל מָשִׁיחַ, עָלוּ בַּמַּחֲשָׁבָה לְהִבָּרְאוֹת, הָאָבוֹת מִנַּיִן, שֶׁנֶּאֱמַר <>(הושע ט, י)<>: כַּעֲנָבִים בַּמִּדְבָּר וגו'. יִשְׂרָאֵל מִנַּיִן, שֶׁנֶּאֱמַר <>(תהלים עד, ב)<>: זְכֹר עֲדָתְךָ קָנִיתָ קֶדֶם. בֵּית הַמִּקְדָּשׁ מִנַּיִן, שֶׁנֶּאֱמַר <>(ירמיה יז, יב)<>: כִּסֵּא כָבוֹד מָרוֹם מֵרִאשׁוֹן וגו'. שְׁמוֹ שֶׁל מָשִׁיחַ מִנַּיִן, שֶׁנֶּאֱמַר <>(תהלים עב, יז)<>: יְהִי שְׁמוֹ לְעוֹלָם וגו'. רַבִּי אַהֲבָה בְּרַבִּי זְעִירָא אָמַר אַף הַתְּשׁוּבָה, שֶׁנֶּאֱמַר <>(תהלים צ, ב)<>: בְּטֶרֶם הָרִים יֻלָּדוּ, וְאוֹתָהּ הַשָּׁעָה תָּשֵׁב אֱנוֹשׁ עַד דַּכָּא וגו', אֲבָל אֵינִי יוֹדֵעַ אֵיזֶה מֵהֶם קֹדֶם, אִם הַתּוֹרָה קָדְמָה לְכִסֵּא הַכָּבוֹד וְאִם כִּסֵּא הַכָּבוֹד קֹדֶם לַתּוֹרָה, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא הַתּוֹרָה קָדְמָה לְכִסֵּא הַכָּבוֹד, שֶׁנֶּאֱמַר <>(משלי ח, כב)<>: ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ וגו', קוֹדֵם לְאוֹתוֹ שֶׁכָּתוּב בּוֹ <>(תהלים צג, ב)<>: נָכוֹן כִּסְאֲךָ מֵאָז. רַבִּי הוּנָא וְרַבִּי יִרְמְיָה בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר רַבִּי יִצְחָק אָמְרוּ, מַחְשַׁבְתָּן שֶׁל יִשְׂרָאֵל קָדְמָה לְכָל דָּבָר, מָשָׁל לְמֶלֶךְ שֶׁהָיָה נָשׂוּי לְמַטְרוֹנָה אַחַת, וְלֹא הָיָה לוֹ מִמֶּנָּה בֵּן, פַּעַם אַחַת נִמְצָא הַמֶּלֶךְ עוֹבֵר בַּשּׁוּק, אָמַר טְלוּ מִילָנִין וְקַלְמִין זוֹ לִבְנִי, וְהָיוּ הַכֹּל אוֹמְרִין, בֵּן אֵין לוֹ וְהוּא אוֹמֵר טְלוּ מִילָנִין וְקַלְמִין זוֹ לִבְנִי, חָזְרוּ וְאָמְרוּ הַמֶּלֶךְ אַסְטְרוֹלוֹגוּס גָּדוֹל הוּא, אִלּוּלֵי שֶׁצָּפָה הַמֶּלֶךְ שֶׁהוּא עָתִיד לְהַעֲמִיד מִמֶּנָּה בֵּן לֹא הָיָה אוֹמֵר טְלוּ מִילָנִין וְקַלְמִין לִבְנִי. כָּךְ אִלּוּלֵי שֶׁצָּפָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאַחַר עֶשְׂרִים וְשִׁשָּׁה דּוֹרוֹת יִשְׂרָאֵל עֲתִידִין לְקַבֵּל אֶת הַתּוֹרָה, לֹא הָיָה כּוֹתֵב בַּתּוֹרָה צַו אֶת בְּנֵי יִשְׂרָאֵל, דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל. אָמַר רַבִּי בַּנָאי, הָעוֹלָם וּמְלוֹאוֹ לֹא נִבְרָא אֶלָּא בִּזְכוּת הַתּוֹרָה, שֶׁנֶּאֱמַר <>(משלי ג, יט)<>: ה' בְּחָכְמָה יָסַד אֶרֶץ וגו'. רַבִּי בֶּרֶכְיָה אָמַר בִּזְכוּת משֶׁה, שֶׁנֶּאֱמַר <>(דברים לג, כא)<>: וַיַּרְא רֵאשִׁית לוֹ. רַב הוּנָא בְּשֵׁם רַב מַתְנָה אָמַר, בִּזְכוּת שְׁלשָׁה דְּבָרִים נִבְרָא הָעוֹלָם, בִּזְכוּת חַלָּה, וּבִזְכוּת מַעַשְׂרוֹת, וּבִזְכוּת בִּכּוּרִים, וּמַה טַּעַם, בְּרֵאשִׁית בָּרָא אֱלֹהִים, וְאֵין רֵאשִׁית אֶלָא חַלָּה, שֶׁנֶּאֱמַר <>(במדבר טו, כ)<>: רֵאשִׁית עֲרִסֹתֵיכֶם, אֵין רֵאשִׁית אֶלָּא מַעַשְׂרוֹת, הֵיךְ דְּאַתְּ אָמַר <>(דברים יח, ד)<>: רֵאשִׁית דְּגָנְךָ, וְאֵין רֵאשִׁית אֶלָּא בִּכּוּרִים, שֶׁנֶּאֱמַר <>(שמות כג, יט)<>: רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ וגו'. 1.4. בְּרֵאשִׁית בָּרָא אֱלֹהִים, שִׁשָּׁה דְבָרִים קָדְמוּ לִבְרִיאַת הָעוֹלָם, יֵשׁ מֵהֶן שֶׁנִּבְרְאוּ, וְיֵשׁ מֵהֶן שֶׁעָלוּ בַּמַּחֲשָׁבָה לְהִבָּרְאוֹת. הַתּוֹרָה וְהַכִּסֵּא הַכָּבוֹד, נִבְרְאוּ. תּוֹרָה מִנַּיִן, שֶׁנֶּאֱמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ. כִּסֵּא הַכָּבוֹד מִנַּיִן, דִּכְתִיב (תהלים צג, ב): נָכוֹן כִּסְאֲךָ מֵאָז וגו'. הָאָבוֹת וְיִשְׂרָאֵל וּבֵית הַמִּקְדָּשׁ וּשְׁמוֹ שֶׁל מָשִׁיחַ, עָלוּ בַּמַּחֲשָׁבָה לְהִבָּרְאוֹת, הָאָבוֹת מִנַּיִן, שֶׁנֶּאֱמַר (הושע ט, י): כַּעֲנָבִים בַּמִּדְבָּר וגו'. יִשְׂרָאֵל מִנַּיִן, שֶׁנֶּאֱמַר (תהלים עד, ב): זְכֹר עֲדָתְךָ קָנִיתָ קֶדֶם. בֵּית הַמִּקְדָּשׁ מִנַּיִן, שֶׁנֶּאֱמַר (ירמיה יז, יב): כִּסֵּא כָבוֹד מָרוֹם מֵרִאשׁוֹן וגו'. שְׁמוֹ שֶׁל מָשִׁיחַ מִנַּיִן, שֶׁנֶּאֱמַר (תהלים עב, יז): יְהִי שְׁמוֹ לְעוֹלָם וגו'. רַבִּי אַהֲבָה בְּרַבִּי זְעִירָא אָמַר אַף הַתְּשׁוּבָה, שֶׁנֶּאֱמַר (תהלים צ, ב): בְּטֶרֶם הָרִים יֻלָּדוּ, וְאוֹתָהּ הַשָּׁעָה תָּשֵׁב אֱנוֹשׁ עַד דַּכָּא וגו', אֲבָל אֵינִי יוֹדֵעַ אֵיזֶה מֵהֶם קֹדֶם, אִם הַתּוֹרָה קָדְמָה לְכִסֵּא הַכָּבוֹד וְאִם כִּסֵּא הַכָּבוֹד קֹדֶם לַתּוֹרָה, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא הַתּוֹרָה קָדְמָה לְכִסֵּא הַכָּבוֹד, שֶׁנֶּאֱמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ וגו', קוֹדֵם לְאוֹתוֹ שֶׁכָּתוּב בּוֹ (תהלים צג, ב): נָכוֹן כִּסְאֲךָ מֵאָז. רַבִּי הוּנָא וְרַבִּי יִרְמְיָה בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר רַבִּי יִצְחָק אָמְרוּ, מַחְשַׁבְתָּן שֶׁל יִשְׂרָאֵל קָדְמָה לְכָל דָּבָר, מָשָׁל לְמֶלֶךְ שֶׁהָיָה נָשׂוּי לְמַטְרוֹנָה אַחַת, וְלֹא הָיָה לוֹ מִמֶּנָּה בֵּן, פַּעַם אַחַת נִמְצָא הַמֶּלֶךְ עוֹבֵר בַּשּׁוּק, אָמַר טְלוּ מִילָנִין וְקַלְמִין זוֹ לִבְנִי, וְהָיוּ הַכֹּל אוֹמְרִין, בֵּן אֵין לוֹ וְהוּא אוֹמֵר טְלוּ מִילָנִין וְקַלְמִין זוֹ לִבְנִי, חָזְרוּ וְאָמְרוּ הַמֶּלֶךְ אַסְטְרוֹלוֹגוּס גָּדוֹל הוּא, אִלּוּלֵי שֶׁצָּפָה הַמֶּלֶךְ שֶׁהוּא עָתִיד לְהַעֲמִיד מִמֶּנָּה בֵּן לֹא הָיָה אוֹמֵר טְלוּ מִילָנִין וְקַלְמִין לִבְנִי. כָּךְ אִלּוּלֵי שֶׁצָּפָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאַחַר עֶשְׂרִים וְשִׁשָּׁה דּוֹרוֹת יִשְׂרָאֵל עֲתִידִין לְקַבֵּל אֶת הַתּוֹרָה, לֹא הָיָה כּוֹתֵב בַּתּוֹרָה צַו אֶת בְּנֵי יִשְׂרָאֵל, דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל. אָמַר רַבִּי בַּנָאי, הָעוֹלָם וּמְלוֹאוֹ לֹא נִבְרָא אֶלָּא בִּזְכוּת הַתּוֹרָה, שֶׁנֶּאֱמַר (משלי ג, יט): ה' בְּחָכְמָה יָסַד אֶרֶץ וגו'. רַבִּי בֶּרֶכְיָה אָמַר בִּזְכוּת משֶׁה, שֶׁנֶּאֱמַר (דברים לג, כא): וַיַּרְא רֵאשִׁית לוֹ. רַב הוּנָא בְּשֵׁם רַב מַתְנָה אָמַר, בִּזְכוּת שְׁלשָׁה דְּבָרִים נִבְרָא הָעוֹלָם, בִּזְכוּת חַלָּה, וּבִזְכוּת מַעַשְׂרוֹת, וּבִזְכוּת בִּכּוּרִים, וּמַה טַּעַם, בְּרֵאשִׁית בָּרָא אֱלֹהִים, וְאֵין רֵאשִׁית אֶלָא חַלָּה, שֶׁנֶּאֱמַר (במדבר טו, כ): רֵאשִׁית עֲרִסֹתֵיכֶם, אֵין רֵאשִׁית אֶלָּא מַעַשְׂרוֹת, הֵיךְ דְּאַתְּ אָמַר (דברים יח, ד): רֵאשִׁית דְּגָנְךָ, וְאֵין רֵאשִׁית אֶלָּא בִּכּוּרִים, שֶׁנֶּאֱמַר (שמות כג, יט): רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ וגו'. 11.4. רַבִּי אֶלְעָזָר בְּשֵׁם רַבִּי יוֹסֵי אָמַר, מִפְּנֵי אִיסְטְנִיסִים בֵּרְכוֹ בְּמַטְעַמִּים. רַבֵּנוּ עָשָׂה סְעוּדָה לְאַנְטוֹנִינוּס בְּשַׁבָּת, הֵבִיא לְפָנָיו תַּבְשִׁילִין שֶׁל צוֹנֵן אָכַל מֵהֶם וְעָרַב לוֹ, עָשָׂה לוֹ סְעוּדָה בַּחוֹל הֵבִיא לְפָנָיו תַּבְשִׁילִין רוֹתְחִין, אָמַר לוֹ אוֹתָן עָרְבוּ לִי יוֹתֵר מֵאֵלּוּ. אָמַר לוֹ תֶּבֶל אֶחָד הֵן חֲסֵרִין. אָמַר לוֹ וְכִי יֵשׁ קֵילָרִין שֶׁל מֶלֶךְ חָסֵר כְּלוּם, אָמַר לוֹ שַׁבָּת הֵן חֲסֵרִין, אִית לָךְ שַׁבָּת. רַבִּי יִשְׁמָעֵאל בְּרַבִּי יוֹסֵי שַׁיְלֵיהּ לְרַבִּי, אָמַר לוֹ בְּנֵי בָּבֶל בִּזְכוּת מָה הֵן חַיִּים, אָמַר לוֹ בִּזְכוּת הַתּוֹרָה. וּבְנֵי אֶרֶץ יִשְׂרָאֵל בִּזְכוּת מָה, אָמַר לוֹ בִּזְכוּת מַעַשְׂרוֹת. וְאַנְשֵׁי חוּצָה לָאָרֶץ בִּזְכוּת מָה, אָמַר לוֹ בִּזְכוּת שֶׁהֵן מְכַבְּדִין אֶת הַשַּׁבָּתוֹת וְיָמִים טוֹבִים. אָמַר רַבִּי חִיָּא בַּר אַבָּא פַּעַם אַחַת זִמְנַנִי אָדָם אֶחָד בְּלוּדְקִיָא וְהֵבִיא לְפָנֵינוּ דְּיוֹסְקוּס אֶחָד טָעוּן בְּי"ו מוֹטוֹת, וּבוֹ מִכָּל מַה שֶּׁנִּבְרָא בְּשֵׁשֶׁת יְמֵי בְרֵאשִׁית, וְתִינוֹק אֶחָד הָיָה יוֹשֵׁב בְּאֶמְצָעִיתוֹ, וְהָיָה מַכְרִיז וְאוֹמֵר <>(תהלים כד, א)<>: לַה' הָאָרֶץ וּמְלוֹאָהּ תֵּבֵל וְישְׁבֵי בָהּ, כָּל כָּךְ לָמָּה שֶׁלֹא תָּזוּחַ דַּעְתּוֹ שֶׁל בַּעַל הַבַּיִת עָלָיו. אָמַרְתִּי לוֹ בְּנִי מֵהֵיכָן זָכִיתָ לְכָל הַכָּבוֹד הַזֶּה. אָמַר לִי, טַבָּח הָיִיתִי, וְכָל בְּהֵמָה יָפָה שֶׁהָיִיתִי רוֹאֶה כָּל יְמוֹת הַשַּׁבָּת הָיִיתִי מַפְרִישָׁהּ לְשַׁבָּת. וְאָמַרְתִּי לוֹ לֹא עַל מַגָּן זָכִיתָ. אָמַר רַבִּי תַּנְחוּמָא, עוֹבָדָא הֲוָה בְּרוֹמִי בַּעֲרוֹבַת צוֹמָא רַבָּה, וַהֲוָה תַּמָּן חַד חַיָּט וַאֲזַל דְּיִזְדַּבַּן לֵיהּ חַד נוּן, אִשְׁתְּכַח הוּא וְטַלְיָא דְּאִיפַּרְכוֹס קָיְימִין עִילָוֵיהּ, הֲוָה הָדֵין מַסֵּיק לֵיהּ בְּטִימֵי וְהָדֵין מַסֵּיק לֵיהּ בְּטִימֵי, עַד דְּמָטְיָא לִשְׁנֵים עָשָׂר דִּינָרִין, וּנְסָבֵא הַהוּא חַיָּטָא. בְּעָנָתָא דַּאֲרִיסְטוֹן אֲמַר אִיפַּרְכוֹס לְטַלְיָה לָמָּה לָא אַיְתֵית לִי נוּן. אֲמַר לֵיהּ, מָרִי מָה לִכְפֹּר מִינָךְ, אֲזַלִּית וְלָא הֲוָה תַּמָּן אֶלָּא חַד נוּן, וְאִשְׁתְּכָחִית אֲנָא וְחַד יְהוּדָאי קָיְימִין עִילָוֵיהּ, וַהֲוָה הוּא מַסֵּיק לֵיהּ בְּטִימֵי וַאֲנָא מַסֵּיק לֵיהּ בְּטִימֵי, עַד דְּמָטְיָא לִשְׁנֵים עָשָׂר דִּנָּרִין, מָה הֲוַת בְּעָא דְּנַיְיתָא לָךְ נוּן בִּתְרֵי עֲשַׂר דִּנָּרִין, אֶתְמְהָא. אֲמַר לֵיהּ מָאן הוּא, אֲמַר לֵיהּ בַּר נָשׁ פְּלַן, שְׁלַח בַּתְרֵיהּ וַאֲתָא לְגַבֵּיהּ, אֲמַר לֵיהּ מָה חֲמֵית חַיָּט יְהוּדָאי דַּאֲכַלְתְּ נוּן בִּתְרֵי עֲשַׂר דִּנָּרִין. אֲמַר לֵיהּ מָרִי אִית לָן חַד יוֹם, בְּכָל חוֹבִין דַּאֲנַן עָבְדִין כָּל יוֹמֵי שַׁתָּא, הוּא מְכַפֵּר עֲלֵינַן. וְכַד הוּא אֲתָא לֵית אֲנַן צְרִיכִין לְיַקּוּרֵי יָתֵיהּ. אֲמַר כֵּיוָן שֶׁהֵבֵאתָ רְאָיָה לִדְבָרֶיךָ הֲרֵי אַתָּה פָּטוּר. מַה פָּרַע לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, הָלַךְ וְקָרַע אוֹתָהּ וְזִמֵּן לוֹ בְּתוֹכָהּ מַרְגָּלִיּוֹת טוֹבָה, וְהָיָה מִתְפַּרְנֵס הֵימֶנָּהּ כָּל יָמָיו. 11.4. רַבִּי אֶלְעָזָר בְּשֵׁם רַבִּי יוֹסֵי אָמַר, מִפְּנֵי אִיסְטְנִיסִים בֵּרְכוֹ בְּמַטְעַמִּים. רַבֵּנוּ עָשָׂה סְעוּדָה לְאַנְטוֹנִינוּס בְּשַׁבָּת, הֵבִיא לְפָנָיו תַּבְשִׁילִין שֶׁל צוֹנֵן אָכַל מֵהֶם וְעָרַב לוֹ, עָשָׂה לוֹ סְעוּדָה בַּחוֹל הֵבִיא לְפָנָיו תַּבְשִׁילִין רוֹתְחִין, אָמַר לוֹ אוֹתָן עָרְבוּ לִי יוֹתֵר מֵאֵלּוּ. אָמַר לוֹ תֶּבֶל אֶחָד הֵן חֲסֵרִין. אָמַר לוֹ וְכִי יֵשׁ קֵילָרִין שֶׁל מֶלֶךְ חָסֵר כְּלוּם, אָמַר לוֹ שַׁבָּת הֵן חֲסֵרִין, אִית לָךְ שַׁבָּת. רַבִּי יִשְׁמָעֵאל בְּרַבִּי יוֹסֵי שַׁיְלֵיהּ לְרַבִּי, אָמַר לוֹ בְּנֵי בָּבֶל בִּזְכוּת מָה הֵן חַיִּים, אָמַר לוֹ בִּזְכוּת הַתּוֹרָה. וּבְנֵי אֶרֶץ יִשְׂרָאֵל בִּזְכוּת מָה, אָמַר לוֹ בִּזְכוּת מַעַשְׂרוֹת. וְאַנְשֵׁי חוּצָה לָאָרֶץ בִּזְכוּת מָה, אָמַר לוֹ בִּזְכוּת שֶׁהֵן מְכַבְּדִין אֶת הַשַּׁבָּתוֹת וְיָמִים טוֹבִים. אָמַר רַבִּי חִיָּא בַּר אַבָּא פַּעַם אַחַת זִמְנַנִי אָדָם אֶחָד בְּלוּדְקִיָא וְהֵבִיא לְפָנֵינוּ דְּיוֹסְקוּס אֶחָד טָעוּן בְּי"ו מוֹטוֹת, וּבוֹ מִכָּל מַה שֶּׁנִּבְרָא בְּשֵׁשֶׁת יְמֵי בְרֵאשִׁית, וְתִינוֹק אֶחָד הָיָה יוֹשֵׁב בְּאֶמְצָעִיתוֹ, וְהָיָה מַכְרִיז וְאוֹמֵר (תהלים כד, א): לַה' הָאָרֶץ וּמְלוֹאָהּ תֵּבֵל וְישְׁבֵי בָהּ, כָּל כָּךְ לָמָּה שֶׁלֹא תָּזוּחַ דַּעְתּוֹ שֶׁל בַּעַל הַבַּיִת עָלָיו. אָמַרְתִּי לוֹ בְּנִי מֵהֵיכָן זָכִיתָ לְכָל הַכָּבוֹד הַזֶּה. אָמַר לִי, טַבָּח הָיִיתִי, וְכָל בְּהֵמָה יָפָה שֶׁהָיִיתִי רוֹאֶה כָּל יְמוֹת הַשַּׁבָּת הָיִיתִי מַפְרִישָׁהּ לְשַׁבָּת. וְאָמַרְתִּי לוֹ לֹא עַל מַגָּן זָכִיתָ. אָמַר רַבִּי תַּנְחוּמָא, עוֹבָדָא הֲוָה בְּרוֹמִי בַּעֲרוֹבַת צוֹמָא רַבָּה, וַהֲוָה תַּמָּן חַד חַיָּט וַאֲזַל דְּיִזְדַּבַּן לֵיהּ חַד נוּן, אִשְׁתְּכַח הוּא וְטַלְיָא דְּאִיפַּרְכוֹס קָיְימִין עִילָוֵיהּ, הֲוָה הָדֵין מַסֵּיק לֵיהּ בְּטִימֵי וְהָדֵין מַסֵּיק לֵיהּ בְּטִימֵי, עַד דְּמָטְיָא לִשְׁנֵים עָשָׂר דִּינָרִין, וּנְסָבֵא הַהוּא חַיָּטָא. בְּעָנָתָא דַּאֲרִיסְטוֹן אֲמַר אִיפַּרְכוֹס לְטַלְיָה לָמָּה לָא אַיְתֵית לִי נוּן. אֲמַר לֵיהּ, מָרִי מָה לִכְפֹּר מִינָךְ, אֲזַלִּית וְלָא הֲוָה תַּמָּן אֶלָּא חַד נוּן, וְאִשְׁתְּכָחִית אֲנָא וְחַד יְהוּדָאי קָיְימִין עִילָוֵיהּ, וַהֲוָה הוּא מַסֵּיק לֵיהּ בְּטִימֵי וַאֲנָא מַסֵּיק לֵיהּ בְּטִימֵי, עַד דְּמָטְיָא לִשְׁנֵים עָשָׂר דִּנָּרִין, מָה הֲוַת בְּעָא דְּנַיְיתָא לָךְ נוּן בִּתְרֵי עֲשַׂר דִּנָּרִין, אֶתְמְהָא. אֲמַר לֵיהּ מָאן הוּא, אֲמַר לֵיהּ בַּר נָשׁ פְּלַן, שְׁלַח בַּתְרֵיהּ וַאֲתָא לְגַבֵּיהּ, אֲמַר לֵיהּ מָה חֲמֵית חַיָּט יְהוּדָאי דַּאֲכַלְתְּ נוּן בִּתְרֵי עֲשַׂר דִּנָּרִין. אֲמַר לֵיהּ מָרִי אִית לָן חַד יוֹם, בְּכָל חוֹבִין דַּאֲנַן עָבְדִין כָּל יוֹמֵי שַׁתָּא, הוּא מְכַפֵּר עֲלֵינַן. וְכַד הוּא אֲתָא לֵית אֲנַן צְרִיכִין לְיַקּוּרֵי יָתֵיהּ. אֲמַר כֵּיוָן שֶׁהֵבֵאתָ רְאָיָה לִדְבָרֶיךָ הֲרֵי אַתָּה פָּטוּר. מַה פָּרַע לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, הָלַךְ וְקָרַע אוֹתָהּ וְזִמֵּן לוֹ בְּתוֹכָהּ מַרְגָּלִיּוֹת טוֹבָה, וְהָיָה מִתְפַּרְנֵס הֵימֶנָּהּ כָּל יָמָיו. 62.2. וַיִּקְבְּרוּ אֹתוֹ יִצְחָק וְיִשְׁמָעֵאל אֶל מְעָרַת הַמַּכְפֵּלָה <>(בראשית כה, ט)<>, כָּאן בֶּן הָאָמָה חוֹלֵק כָּבוֹד לְבֶן הַגְּבִירָה. <>(בראשית כה, י)<>: הַשָּׂדֶה אֲשֶׁר קָנָה אַבְרָהָם, אָמַר רַבִּי תַּנְחוּמָא וַהֲלוֹא מִקְבוּרָתָהּ שֶׁל שָׂרָה לִקְבוּרָתוֹ שֶׁל אַבְרָהָם שְׁלשִׁים וּשְׁמוֹנֶה שָׁנָה, וְהָכָא אַתְּ אָמַר <>(בראשית כה, י)<>: שָׁמָּה קֻבַּר אַבְרָהָם וְשָׂרָה אִשְׁתּוֹ, אֶלָּא בָּא לְלַמֶּדְךָ שֶׁכָּל מִי שֶׁגָּמַל חֶסֶד לְשָׂרָה זָכָה לִגְמֹל חֶסֶד לְאַבְרָהָם. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן שֵׁם וְעֵבֶר הָיוּ מְהַלְּכִין לִפְנֵי מִטָּתוֹ וְרָאוּ גַּבָּהּ מָקוֹם מֻפְנֶה לְאָבִינוּ אַבְרָהָם וְקָבְרוּ אוֹתוֹ בִּדְיוֹטְרִין שֶׁלּוֹ בַּמָּקוֹם הַמּוּכָן וּמְזֻמָּן לוֹ. 62.2. וַיִּקְבְּרוּ אֹתוֹ יִצְחָק וְיִשְׁמָעֵאל אֶל מְעָרַת הַמַּכְפֵּלָה (בראשית כה, ט), כָּאן בֶּן הָאָמָה חוֹלֵק כָּבוֹד לְבֶן הַגְּבִירָה. (בראשית כה, י): הַשָּׂדֶה אֲשֶׁר קָנָה אַבְרָהָם, אָמַר רַבִּי תַּנְחוּמָא וַהֲלוֹא מִקְבוּרָתָהּ שֶׁל שָׂרָה לִקְבוּרָתוֹ שֶׁל אַבְרָהָם שְׁלשִׁים וּשְׁמוֹנֶה שָׁנָה, וְהָכָא אַתְּ אָמַר (בראשית כה, י): שָׁמָּה קֻבַּר אַבְרָהָם וְשָׂרָה אִשְׁתּוֹ, אֶלָּא בָּא לְלַמֶּדְךָ שֶׁכָּל מִי שֶׁגָּמַל חֶסֶד לְשָׂרָה זָכָה לִגְמֹל חֶסֶד לְאַבְרָהָם. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן שֵׁם וְעֵבֶר הָיוּ מְהַלְּכִין לִפְנֵי מִטָּתוֹ וְרָאוּ גַּבָּהּ מָקוֹם מֻפְנֶה לְאָבִינוּ אַבְרָהָם וְקָבְרוּ אוֹתוֹ בִּדְיוֹטְרִין שֶׁלּוֹ בַּמָּקוֹם הַמּוּכָן וּמְזֻמָּן לוֹ.

1.4. "\"In the beginning of God's creating...\" - Six things preceded the creation of the world; some of them were created and some of them were decided to be created. The Torah and the Throne of Glory were created. How do we know the Torah was? As it says (Proverbs 8:22): \"God made me at the beginning of his way.\" How do we know the Throne of Glory was? As it says (Psalms 93:2): \"Your throne is established as of old etc.\" The Patriarchs, Israel, the Temple, and the name of the Messiah were decided to be created. How do we know the Patriarchs were? As it says (Hosea 9:10): \"Like grapes in the wilderness etc.\" How do we know Israel was? As it says (Psalms 74:2): \"Remember your congregation, whom you purchased from old.\" How do we know the Temple was? As it says (Jeremiah 17:12): \"Your throne of glory, on high from the beginning etc.\" How do we know the name of the Messiah was? As it says (Psalms 72:17): \"May his name exist forever etc. [his name shall be Yinnon as long as the sun].\" Rabbi Ahavah said in the name of Rabbi Ze'ira: Even repentance was, as it says (Psalms 90:2): \"Before the mountains were birthed,\" and at the same time (Psalms 90:3), \"You turned man to contrition etc.\" However, I do not know which was first--if the Torah preceded the Throne of Glory or the Throne of Glory preceded the Torah. Rabbi Abba Bar Cahana said: The Torah preceded the Throne of Glory, as it says (Proverbs 8:22): \"God made me at the beginning of his way, the first of his works of old.\" This is before that of which it is written (Psalms 93:2): \"Your throne is established as of old.\" Rabbi Hunna and Rabbi Yirmiyah in the name of Rabbi Shmuel the son of Rabbi Yitzchak said: The thought of Israel was before everything. This is like a king who was married to a woman and did not have a son. One time the king was in the market and said: \"Take this ink and pen for my son.\" They said: \"He does not have a son.\" He replied: \"Take them; the king must expect a son, because otherwise he would not command that the ink and pen be taken.\" Similarly, if there was no expectation of Israel receiving it after 26 generations, God would not have written in the Torah: \"Command the children of Israel\" or \"Speak to the children of Israel.\" Rabbi Bannai said: The world and its contents were only created in the merit of the Torah, as it says (Proverbs 3:19): \"God founded the world with wisdom etc.\" Rabbi Berachiyah said: In the merit of Moses, as it says (Deuteronomy 33:21): \"He saw a first part for himself.\" Rabbi Hunna said in the name of Rabbi Matanah: The world was created in the merit of three things--challah, tithes, and first fruits. The verse \"In the beginning God created\" refers to challah, as it says (Numbers 15:20): \"The beginning of your doughs.\" It also refers to tithes, as it says (Deuteronomy 18:4): \"The beginning of your grains.\" It also refers to first fruits, as it says (Exodus 23:19): \"The beginning of the fruits of the land.\"", 11.4. "...Bless it (the day) with delicacies. Rabbeinu (Rabbi Yehudah/Rebbi) made a feast for Antoninus on the Shabbat. They brought before him prepared foods that were cold. He ate from them and found them very tasty. He (Rebbi) made a feast for him (Antoninus) on a weekday and brought before him steaming foods. He (Antoninus) said to him (Rebbi) those (the cold food on Shabbat) tasted better to me than these (warm foods). He (Rebbi) explained that the warm weekday food was missing a single spice. He (Antoninus) said to him, ‘and is there anything in the king’s treasury that is lacking? He (Rebbi) said that the food was missing Shabbat, Do you have Shabbat?",

310. Anon., Testament of Adam, 1.12, 3.4 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •temple (in jerusalem) •temple in jerusalem Found in books: Allison, 4 Baruch (2018) 174; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 194

311. Palestinian Talmud, Taanit, 2.8 66a, 66d(3.9), 68d(4.6), 4.68a (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Gera, Judith (2014) 266

312. Palestinian Talmud, Shabbat, 2.1, 4c (2nd cent. CE - 5th cent. CE) Tagged with subjects: •temple (in jerusalem) Found in books: Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 190

313. Palestinian Talmud, Sanhedrin, 25a(7.5), 29c(10.6), 28a(10.1), 102, 101 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 116

314. Palestinian Talmud, Pesahim, 30d, 6.1 (33a) (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 171

315. Anon., Odes of Solomon, 8.22, 11.18-11.19, 38.11 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •temple in jerusalem, beauty of •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem Found in books: Allison, 4 Baruch (2018) 156, 409

316. Palestinian Talmud, Nazir, 102 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •jerusalem temple, inner courtyard of Found in books: Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 103

317. Anon., Sifre Numbers, 108 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •temple in jerusalem Found in books: Gera, Judith (2014) 419

108. " (Bamidbar 15:14) \"And if a stranger sojourn among you\": This tells me (as being likened to an Israelite in this regard) only of a proselyte who had converted before (i.e., one who had left Egypt with them). Whence do I derive (the same for) one who converts now? From \"and who shall be in your midst throughout your generations.\" \"and he shall offer a fire-offering\": kinds of blood (i.e., animal sacrifices involving blood). You say sacrifices involving blood, but perhaps only a meal-offering (which is entirely burned)! — It is, therefore, written \"Thus shall he do.\" Just as you (in the desert offered) kinds of (sacrifices involving) blood, so, converts offer kinds of blood. — (In that case,) why should we not say: Just as Israel (in the desert offered) blood of a beast ([and not of a fowl] viz. Shemot 24:5), so, converts (are inducted only) through the blood of a beast. It is, therefore, written (Bamidbar, Ibid. 16) (\"One Torah and one judgment shall there be) for you (and for the stranger who sojourns with you\") — To you (in general, as requiring blood for induction into Israel) have I likened him and not to (the specifics [i.e., beast versus fowl] of) your offerings. Rebbi says: Just as Israel entered the covet only with three things — circumcision, immersion, and acceptance of the offering — so, the proselytes, like them. — But perhaps just as Israel through peace-offerings, so, proselytes, through peace-offerings. It is, therefore, written \"And he shall offer a fire-offering, a sweet savor to the L-rd.\" Come and see: Which kind of blood (sacrifice) is relegated entirely to the fire, nothing remaining of it? Only a fowl burnt-offering ([but in a beast burnt-offering, the skin reverts to the Cohanim]). I might think (that the induction of the proselyte can be satisfied) even with a meal-offering; it is, therefore, written (\"As you are) thus (shall the stranger be\"). To bring one bird (as a fowl burnt-offering) is impossible. For we do not find a single bird serving as an offering in the entire Torah — whence it was stated: All the bird couples in the Torah — half is a burnt-offering; half a sin-offering, except for that of a proselyte, which is entirely (relegated) to the fire. Variantly: \"As you do, thus shall he do\": What is the intent of this? For it would follow (otherwise), that since we find the Torah to have differentiated his offering, (Israel bringing [beast] burnt-offerings and peace-offerings, and a proselyte, a fowl burnt-offering), it is, therefore, written \"Just as you do (with libations), thus shall he do\" — Just as you, six (logs) for a bullock, four for a ram, and three for a lamb, thus the proselytes.\"",

318. Cassius Dio, Roman History, 37.17.2, 48.37.6, 55.14.2, 62.3.3, 65.7.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •temple in jerusalem •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem, keys of •gaius (emperor), attempt of, to have statue erected in jerusalem temple •temple of jerusalem, attempt of gaius to erect statue in •jerusalem, temple in •temple, in jerusalem Found in books: Allison, 4 Baruch (2018) 120, 240; Goodman, Judaism in the Roman World: Collected Essays (2006) 211; Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 221; Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 186

37.17.2. They are distinguished from the rest of mankind in practically every detail of life, and especially by the fact that they do not honour any of the usual gods, but show extreme reverence for one particular divinity. They never had any statue of him even in Jerusalem itself, but believing him to be unnamable and invisible, they worship him in the most extravagant fashion on earth.

319. Clement of Alexandria, Christ The Educator, (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •temple in jerusalem, altar of Found in books: Allison, 4 Baruch (2018) 256

320. Clement of Alexandria, Miscellanies, (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •temple in jerusalem, altar of •temple in jerusalem, holy of holies in •temple in jerusalem •temple in jerusalem, keys of Found in books: Allison, 4 Baruch (2018) 126, 183

321. Anon., Qohelet Rabba, 1.1.2, 3.16, 4.11.2, 10.4 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •temple in jerusalem, destruction of •temples, in jerusalem •temple in jerusalem Found in books: Allison, 4 Baruch (2018) 162, 223; Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 222

322. Athenaeus, The Learned Banquet, 10.437b (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •temple (in jerusalem) Found in books: Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 188

323. Hermas, Similitudes, 12.12 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison, 4 Baruch (2018) 146

324. Pliny The Younger, Letters, 10.33-10.34 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem Found in books: Goodman, Judaism in the Roman World: Collected Essays (2006) 61

10.33. To Trajan: While I was visiting a distant part of the province a most desolating fire broke out at Nicomedia and destroyed a number of private houses and two public buildings, the almshouse and temple of Isis, although a road ran between them. The fire was allowed to spread farther than it need have done, first, owing to the violence of the wind, and, secondly, to the laziness of the inhabitants, it being generally agreed that they stood idly by without moving and merely watched the catastrophe. Moreover, there is not a single public fire-engine or bucket in the place, and not one solitary appliance for mastering an outbreak of fire. However, these will be provided in accordance with the orders I have already given. But, Sir, I would have you consider whether you think a guild of firemen, of about 150 men, should be instituted. I will take care that no one who is not a genuine fireman should be admitted, and that the guild should not misapply the charter granted to it, and there would be no difficulty in keeping an eye on so small a body. 10.33. To Trajan. While I was visiting a distant part of the province a most desolating fire broke out at Nicomedia and destroyed a number of private houses and two public buildings, the almshouse * and temple of Isis, although a road ran between them. The fire was allowed to spread farther than it need have done, first, owing to the violence of the wind, and, secondly, to the laziness of the inhabitants, it being generally agreed that they stood idly by without moving and merely watched the catastrophe. Moreover, there is not a single public fire-engine ** or bucket in the place, and not one solitary appliance for mastering an outbreak of fire. However, these will be provided in accordance with the orders I have already given. But, Sir, I would have you consider whether you think a guild of firemen, of about 150 men, should be instituted. I will take care that no one who is not a genuine fireman should be admitted, and that the guild should not misapply the charter granted to it, and there would be no difficulty in keeping an eye on so small a body. 0 10.34. Trajan to Pliny: You have conceived the idea that a guild of firemen might be formed in Nicomedia on the model of various others already existing. But it is to be remembered that your province of Bithynia, and especially city states like Nicomedia, are the prey of factions. Whatever name we may give to those who form an association, and whatever the reason of the association may be, they will soon degenerate into secret societies. It is better policy to provide appliances for mastering conflagrations and encourage property owners to make use of them, and, if occasion demands, press the crowd which collects into the same service. 10.34. Trajan to Pliny. You have conceived the idea that a guild of firemen might be formed in Nicomedia on the model of various others already existing. But it is to be remembered that your province of Bithynia, and especially city states like Nicomedia, are the prey of factions. Whatever name we may give to those who form an association, and whatever the reason of the association may be, they will soon degenerate into secret societies. It is better policy to provide appliances for mastering conflagrations and encourage property owners to make use of them, and, if occasion demands, press the crowd which collects into the same service.

325. Hermas, Visions, 6.12-6.13 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem •temple in jerusalem, altar of •temple in jerusalem, heavenly counterpart •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem, keys of •temple in jerusalem, rebuilding/restoration of Found in books: Allison, 4 Baruch (2018) 404

326. Tosefta, Temurah, 1.5-1.6, 4.12-4.13 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •temple, in jerusalem, in the copper scroll •temple, in jerusalem, in rabbinic writings Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 187, 210, 211

327. Nag Hammadi, The Apocryphon of John, 13, 28, 17 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 117

328. Corpus Hermeticum, Fragments, 0 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •temple in jerusalem, destruction of •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem, rebuilding/restoration of Found in books: Allison, 4 Baruch (2018) 141

329. Mishna, Tevulyom, 1.3-1.5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •temple, jerusalem, depicted in mishna Found in books: Hayes, The Literature of the Sages: A Re-Visioning (2022) 23

330. Anon., The Acts of John, 9.7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem, destruction of •temple in jerusalem, rebuilding/restoration of Found in books: Allison, 4 Baruch (2018) 171, 432

331. Palestinian Talmud, Berachot, 4.1 7b, 9d, 13a(9.1) (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Gera, Judith (2014) 302

332. Anon., Acts of Thomas, 28 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •temple in jerusalem, beauty of •temple in jerusalem, instruments, vessels, furnishings in Found in books: Allison, 4 Baruch (2018) 156

28. And the apostle ceased not to preach and to say unto them: Ye men and women, boys and girls, young men and maidens, strong men and aged, whether bond or free, abstain from fornication and covetousness and the service of the belly: for under these three heads all iniquity cometh about. For fornication blindeth the mind and darkeneth the eyes of the soul, and is an impediment to the life (conversation) of the body, turning the whole man unto weakness and casting the whole body into sickness. And greed putteth the soul into fear and shame; being within the body it seizeth upon the goods of others, and is under fear lest if it restore other men's goods to their owner it be put to shame. And the service of the belly casteth the soul into thoughts and cares and vexations, taking thought lest it come to be in want, and have need of those things that are far from it. If, then, ye be rid of these ye become free of care and grief and fear, and that abideth with you which was said by the Saviour: Take no thought for the morrow, for the morrow shall take thought for the things of itself. Remember also that word of him of whom I spake: Look at the ravens and see the fowls of the heaven, that they neither sow nor reap nor gather into barns, and God dispenseth unto them; how much more unto you, O ye of little faith? But look ye for his coming and have your hope in him and believe on his name. For he is the judge of quick and dead, and he giveth to every one according to their deeds, and at his coming and his latter appearing no man hath any word of excuse when he is to be judged by him, as though he had not heard. For his heralds do proclaim in the four quarters (climates) of the world. Repent ye, therefore, and believe the promise and receive the yoke of meekness and the light burden, that ye may live and not die. These things get, these keep. Come forth of the darkness that the light may receive you! Come unto him that is indeed good, that ye may receive grace of him and implant his sign in your souls.

333. Pausanias, Description of Greece, 1.14.4, 7.21.12 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem •temple in jerusalem, destruction of •temple (in jerusalem) Found in books: Allison, 4 Baruch (2018) 213, 223, 225; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 195

1.14.4. πρὸ τοῦ ναοῦ τοῦδε, ἔνθα καὶ τοῦ Τριπτολέμου τὸ ἄγαλμα, ἔστι βοῦς χαλκοῦς οἷα ἐς θυσίαν ἀγόμενος, πεποίηται δὲ καθήμενος Ἐπιμενίδης Κνώσσιος, ὃν ἐλθόντα ἐς ἀγρὸν κοιμᾶσθαι λέγουσιν ἐσελθόντα ἐς σπήλαιον· ὁ δὲ ὕπνος οὐ πρότερον ἀνῆκεν αὐτὸν πρὶν ἤ οἱ τεσσαρακοστὸν ἔτος γενέσθαι καθεύδοντι, καὶ ὕστερον ἔπη τε ἐποίει καὶ πόλεις ἐκάθηρεν ἄλλας τε καὶ τὴν Ἀθηναίων. Θάλης δὲ ὁ Λακεδαιμονίοις τὴν νόσον παύσας οὔτε ἄλλως προσήκων οὔτε πόλεως ἦν Ἐπιμενίδῃ τῆς αὐτῆς· ἀλλʼ ὁ μὲν Κνώσσιος, Θάλητα δὲ εἶναί φησι Γορτύνιον Πολύμναστος Κολοφώνιος ἔπη Λακεδαιμονίοις ἐς αὐτὸν ποιήσας. 7.21.12. πρὸ δὲ τοῦ ἱεροῦ τῆς Δήμητρός ἐστι πηγή· ταύτης τὰ μὲν πρὸς τοῦ ναοῦ λίθων ἀνέστηκεν αἱμασιά, κατὰ δὲ τὸ ἐκτὸς κάθοδος ἐς αὐτὴν πεποίηται. μαντεῖον δὲ ἐνταῦθά ἐστιν ἀψευδές, οὐ μὲν ἐπὶ παντί γε πράγματι, ἀλλὰ ἐπὶ τῶν καμνόντων. κάτοπτρον καλῳδίῳ τῶν λεπτῶν δήσαντες καθιᾶσι, σταθμώμενοι μὴ πρόσω καθικέσθαι τῆς πηγῆς, ἀλλʼ ὅσον ἐπιψαῦσαι τοῦ ὕδατος τῷ κύκλῳ τοῦ κατόπτρου. τὸ δὲ ἐντεῦθεν εὐξάμενοι τῇ θεῷ καὶ θυμιάσαντες ἐς τὸ κάτοπτρον βλέπουσι· τὸ δέ σφισι τὸν νοσοῦντα ἤτοι ζῶντα ἢ καὶ τεθνεῶτα ἐπιδείκνυσι.

1.14.4. In front of this temple, where is also the statue of Triptolemus, is a bronze bull being led as it were to sacrifice, and there is a sitting figure of Epimenides of Cnossus fl. c. 600 B.C., who they say entered a cave in the country and slept. And the sleep did not leave him before the fortieth year, and afterwards he wrote verses and purified Athens and other cities. But Thales who stayed the plague for the Lacedaemonians was not related to Epimenides in any way, and belonged to a different city. The latter was from Cnossus, but Thales was from Gortyn, according to Polymnastus of Colophon, who com posed a poem about him for the Lacedaemonians. 7.21.12. Before the sanctuary of Demeter is a spring. On the side of this towards the temple stands a wall of stones, while on the outer side has been made a descent to the spring. Here there is an infallible oracle, not indeed for everything, but only in the case of sick folk. They tie a mirror to a fine cord and let it down, judging the distance so that it does not sink deep into the spring, but just far enough to touch the water with its rim. Or, possibly “disk.” The round mirror might be lowered vertically or horizontally (face upwards). Then they pray to the goddess and burn incense, after which they look into the mirror, which shows them the patient either alive or dead.

334. Origen, On Prayer, 4.1-4.2, 17.25 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •temple in jerusalem •temple in jerusalem, destruction of Found in books: Allison, 4 Baruch (2018) 405, 451

335. Babylonian Talmud, Qiddushin, 52b, 33a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 103

33a. מפני שיבה תקום והדרת תקום והדרת פני זקן ומדלא כתב הכי ש"מ חד הוא,אמר מר יכול יהדרנו בממון ת"ל תקום והדרת מה קימה שאין בה חסרון כיס אף הידור שאין בו חסרון כיס וקימה לית בה חסרון כיס מי לא עסקינן דקא נקיב מרגניתא אדהכי והכי קאים מקמיה ובטיל ממלאכתו,אלא אקיש קימה להידור מה הידור שאין בו ביטול אף קימה שאין בה ביטול ואקיש נמי הידור לקימה מה קימה שאין בה חסרון כיס אף הידור שאין בו חסרון כיס מכאן אמרו אין בעלי אומניות רשאין לעמוד מפני תלמידי חכמים בשעה שעוסקין במלאכתם,ולא והתנן כל בעלי אומניות עומדים מפניהם ושואלים בשלומם ואומרים להם אחינו אנשי מקום פלוני בואכם לשלום א"ר יוחנן מפניהם עומדים מפני תלמידי חכמים אין עומדים,אמר רבי יוסי בר אבין בוא וראה כמה חביבה מצוה בשעתה שהרי מפניהם עומדים מפני תלמידי חכמים אין עומדים ודלמא שאני התם דא"כ אתה מכשילן לעתיד לבא,אמר מר יכול יעמוד מפניו מבית הכסא ומבית המרחץ ולא והא ר' חייא הוה יתיב בי מסחותא וחליף ואזיל רבי שמעון בר רבי ולא קם מקמיה ואיקפד ואתא אמר ליה לאבוה שני חומשים שניתי לו בספר תהלים ולא עמד מפני,ותו בר קפרא ואמרי לה ר' שמואל בר ר' יוסי הוה יתיב בי מסחותא על ואזיל ר' שמעון בר רבי ולא קם מקמיה ואיקפד ואתא א"ל לאבוה שני שלישי שליש שניתי לו בתורת כהנים ולא עמד מפני ואמר לו שמא בהן יושב ומהרהר,טעמא דבהן יושב ומהרהר הא לאו הכי לא,לא קשיא הא בבתי גואי הא בבתי בראי,ה"נ מסתברא דאמר רבה בר בר חנה אמר ר' יוחנן בכל מקום מותר להרהר חוץ מבית המרחץ ומבית הכסא דילמא לאונסיה שאני,יכול יעצים עיניו כמי שלא ראהו אטו ברשיעי עסקינן,אלא יכול יעצים עיניו מקמי דלימטיה זמן חיובא דכי מטא זמן חיובא הא לא חזי ליה דקאים מקמיה ת"ל תקום ויראת,תנא איזוהי קימה שיש בה הידור הוי אומר זה ד' אמות אמר אביי לא אמרן אלא ברבו שאינו מובהק אבל ברבו המובהק מלא עיניו,אביי מכי הוה חזי ליה לאודניה דחמרא דרב יוסף דאתי הוה קאים אביי הוה רכיב חמרא וקא מסגי אגודא דנהר סגיא יתיב רב משרשיא ורבנן באידך גיסא ולא קמו מקמיה אמר להו ולאו רב מובהק אנא אמרו ליה לאו אדעתין:,ר' שמעון בן אלעזר אומר מנין לזקן שלא יטריח ת"ל זקן ויראת אמר אביי נקטינן דאי מקיף חיי אביי מקיף רבי זירא מקיף,רבינא הוה יתיב קמיה דר' ירמיה מדיפתי חלף ההוא גברא קמיה ולא מיכסי רישא אמר כמה חציף הא גברא א"ל דלמא ממתא מחסיא ניהו דגיסי בה רבנן,איסי בן יהודה אומר מפני שיבה תקום ואפילו כל שיבה במשמע אמר ר' יוחנן הלכה כאיסי בן יהודה ר' יוחנן הוה קאי מקמי סבי דארמאי אמר כמה הרפתקי עדו עלייהו דהני רבא מיקם לא קאי הידור עבד להו,אביי יהיב ידא לסבי רבא משדר שלוחיה רב נחמן משדר גוזאי אמר אי לאו תורה כמה נחמן בר אבא איכא בשוקא,א"ר אייבו אמר ר' ינאי

33a. Before the hoary head of an elder you shall stand and revere; you shall stand and revere the face of an elder. From the fact that the Merciful One did not write this and thereby divide the two concepts, learn from it that “elder” and “hoary head” are together referring to one type of person.,The Master said previously in the baraita: One might have thought that he should revere him through money, i.e., he is required to give him money in his honor; therefore, the verse states: “You shall stand and you shall revere” (Leviticus 19:32). Just as standing includes no monetary loss, so too, reverence is referring to an action that includes no monetary loss. The Gemara asks: And does standing include no monetary loss at all? Are we not dealing with a case where he was piercing pearls, a highly remunerative task, and in the meantime he must stand for the elder and thereby neglect his work, which causes him a loss?,Rather, the verse juxtaposes standing to reverence: Just as reverence does not include neglect of work, so too, standing does not include neglect of work; therefore, one who is engaged in work is not obligated to stand before an elder. And the verse also juxtaposes reverence to standing: Just as standing includes no monetary loss, as standing applies only when it does not entail neglect of work, as explained previously, so too, reverence is referring to an action that includes no monetary loss. From here the Sages stated: Craftsmen are not permitted to stand before Torah scholars when they are engaged in their work.,The Gemara asks: And are craftsmen not required to stand before Torah scholars? But didn’t we learn in a mishna (Bikkurim 3:3): When farmers bring their first fruits to Jerusalem, all craftsmen stand before them, and greet them, and say to them: Our brothers from such and such a place, welcome! Since craftsmen would stand even for those engaged in a mitzva, all the more so should they stand for Torah scholars. Rabbi Yoḥa says: There is no difficulty here, as indeed they stood before those bringing first fruits, and yet they would not stand before Torah scholars.,Based on this Rabbi Yosei bar Avin says: Come and see how beloved is a mitzva performed in its proper time, as the craftsmen stood before those who were fulfilling a mitzva, whereas they did not stand before Torah scholars. The Gemara responds: This does not prove that the same applies to all mitzvot performed in their proper times, as perhaps it is different there, with regard to the bringing of the first fruits; for if so, i.e., if one does not treat those who bring first fruits with such honor, they will not want to come at all, and you will cause them to stumble and sin in the future. Consequently, the Sages instituted that those bringing first fruits should be treated with special honor. This reasoning does not apply to people performing other mitzvot.,The Master said previously: One might have thought that one should also stand before an Elder in the lavatory or in the bathhouse; therefore, the verse said: “You shall stand and you shall revere,” which indicates that the mitzva of standing applies only in a place where there is reverence. The Gemara asks: And does one not show honor in a lavatory? But Rabbi Ḥiyya was sitting in a bathhouse and Rabbi Shimon bar Rabbi Yehuda HaNasi passed by, and he did not stand before him. And Rabbi Shimon bar Rabbi Yehuda HaNasi became angry and went and said to his father, Rabbi Yehuda HaNasi: I taught Rabbi Ḥiyya two of the five parts of the book of Psalms, and yet he did not stand before me. This indicates that a display of honor is appropriate even in a bathhouse.,And furthermore, bar Kappara, and some say it was Rabbi Shmuel bar Rabbi Yosei, was sitting in a bathhouse. Rabbi Shimon bar Rabbi Yehuda HaNasi entered and passed by, and he did not stand before him. Rabbi Shimon became angry and went and said to his father: I taught him two of the nine parts of Torat Kohanim, the halakhic midrash on Leviticus, and yet he did not stand before me. And Rabbi Yehuda HaNasi said to Rabbi Shimon: Perhaps he was sitting and contemplating what you taught him and did not see you come in.,The Gemara explains the proof: The fact that the reason he might have been exempt was that he was sitting and pondering the lessons indicates that if that were not so, Rabbi Yehuda HaNasi would not have justified such behavior. One must stand before a Sage even in a bathhouse.,The Gemara answers that this is not difficult: This halakha, that one is not required to stand in a bathhouse, applies to the inner rooms, where everyone is naked; standing in a place of this kind certainly does not bestow honor. That halakha, that one is obligated to stand in a bathhouse, applies to the outer rooms, where people are still dressed. Standing is a sign of respect in these rooms.,The Gemara comments: So too, it is reasonable that this is the correct explanation, as Rabba bar bar Ḥana says that Rabbi Yoḥa says: One is permitted to contemplate matters of Torah everywhere, except for the bathhouse and the lavatory. Since Rabbi Yehuda HaNasi suggested that the student might have been sitting and pondering his studies, it can be assumed that the episode occurred in a location where only some of the halakhot governing one’s behavior in a bathhouse apply, i.e., the outer rooms. The Gemara rejects this proof: Perhaps one whose studies are beyond his control is different; it is possible he was so absorbed in Torah study that he forgot that he was in a place where it is prohibited to think about sacred matters.,It is taught in the same baraita: One might have thought that one may close his eyes like one who does not see the elder; therefore, the verse states: “Before the hoary head you shall stand, and you shall revere the face of an elder, and you shall fear your God” (Leviticus 19:32). The Gemara expresses surprise at this statement: Is that to say that we are dealing with wicked people who would intentionally act this way to avoid fulfilling a mitzva?,Rather, this means: One might have thought that one may close his eyes before the obligation to stand arrives, i.e., when the elder is still far off. This would mean that when the obligation does arrive he will not see him, such that he would be required to stand before him. In this manner he thinks that he can avoid the obligation altogether. Therefore the verse states: “You shall stand…and you shall fear,” i.e., one should fear He who knows the secrets of one’s heart.,§ A Sage taught: What is the type of standing that indicates reverence? You must say that this applies when it is clear that one is standing in the elder’s honor, which is within four cubits of him. Abaye said: We said this halakha, that one must stand within four cubits of the elder, only with regard to one who is not his primary teacher; but for his primary teacher he must stand when he is within his range of vision, i.e., as soon as he sees him, even if he is more than four cubits away.,The Gemara likewise reports that Abaye would stand as soon as he saw the ear of Rav Yosef’s donkey coming toward him. The Gemara relates: Abaye was riding a donkey along the bank of the Sagya River. Rav Mesharshiyya and other rabbis were sitting on the other bank of the river, and they did not stand before him. Abaye said to them: Am I not your primary teacher? You are therefore required to stand before me, despite the fact that I am far away. They said to him: That did not enter our minds, i.e., we did not see you at all.,§ It was further stated in the baraita that Rabbi Shimon ben Elazar says: From where is it derived that an elder should not trouble others to honor him? The verse states: “And you shall revere the face of an elder, and you shall fear your God.” Abaye said: We have a tradition that if a Sage circumnavigates an area so that people will not have to stand before him, he will live a long life. The Gemara relates that Abaye would circumnavigate an area, and likewise Rabbi Zeira would circumnavigate an area.,The Gemara cites another incident involving honor one demonstrates for his teacher. Once, when Ravina was sitting before Rabbi Yirmeya of Difti, a certain man passed before him and did not cover his head. Ravina said: How rude is this man, who does not show respect by covering his head in honor of a rabbi. Rabbi Yirmeya of Difti said to him: Perhaps he is from the city of Mata Meḥasya, where rabbis are common and the people living there are consequently not as careful to display honor as those in other places.,§ It was stated previously that Isi ben Yehuda says that as the verse states: “Before the hoary head you shall stand,” it indicates that even anyone of hoary head is included, not only a Torah scholar. Rabbi Yoḥa said: The halakha is in accordance with the opinion of Isi ben Yehuda. The Gemara relates: Rabbi Yoḥa himself would stand before Aramean, i.e., gentile, elders. He said: How many experiences [harpatkei] have occurred to these individuals. It is appropriate to honor them, due to the wisdom they have garnered from their long lives. Rava would not stand before them, but he displayed reverence to them.,Abaye would extend a hand to elders so that they could lean on him. Rava would send his agent to help them. Rav Naḥman would send officers [goza’ei], his servants, to assist elders. He said: If not for the Torah, how many people named Naḥman bar Abba would there be in the marketplace? In other words, I am not permitted to treat my Torah study lightly by assisting them myself, as I can perform this mitzva through others.,Rabbi Aivu says that Rabbi Yannai says:

336. Origen, Against Celsus, 1.47, 2.71, 4.73 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •temple in jerusalem, altar of •temple in jerusalem, destruction of •temple in jerusalem Found in books: Allison, 4 Baruch (2018) 114, 255

1.47. I would like to say to Celsus, who represents the Jew as accepting somehow John as a Baptist, who baptized Jesus, that the existence of John the Baptist, baptizing for the remission of sins, is related by one who lived no great length of time after John and Jesus. For in the 18th book of his Antiquities of the Jews, Josephus bears witness to John as having been a Baptist, and as promising purification to those who underwent the rite. Now this writer, although not believing in Jesus as the Christ, in seeking after the cause of the fall of Jerusalem and the destruction of the temple, whereas he ought to have said that the conspiracy against Jesus was the cause of these calamities befalling the people, since they put to death Christ, who was a prophet, says nevertheless - being, although against his will, not far from the truth- that these disasters happened to the Jews as a punishment for the death of James the Just, who was a brother of Jesus (called Christ), - the Jews having put him to death, although he was a man most distinguished for his justice. Paul, a genuine disciple of Jesus, says that he regarded this James as a brother of the Lord, not so much on account of their relationship by blood, or of their being brought up together, as because of his virtue and doctrine. If, then, he says that it was on account of James that the desolation of Jerusalem was made to overtake the Jews, how should it not be more in accordance with reason to say that it happened on account (of the death) of Jesus Christ, of whose divinity so many Churches are witnesses, composed of those who have been convened from a flood of sins, and who have joined themselves to the Creator, and who refer all their actions to His good pleasure. 4.73. And as a sequel to his non-understanding of the statements regarding the wrath of God, he continues: Is it not ridiculous to suppose that, whereas a man, who became angry with the Jews, slew them all from the youth upwards, and burned their city (so powerless were they to resist him), the mighty God, as they say, being angry, and indigt, and uttering threats, should, (instead of punishing them) send His own Son, who endured the sufferings which He did? If the Jews, then, after the treatment which they dared to inflict upon Jesus, perished with all their youth, and had their city consumed by fire, they suffered this punishment in consequence of no other wrath than that which they treasured up for themselves; for the judgment of God against them, which was determined by the divine appointment, is termed wrath agreeably to a traditional usage of the Hebrews. And what the Son of the mighty God suffered, He suffered voluntarily for the salvation of men, as has been stated to the best of my ability in the preceding pages. He then continues: But that I may speak not of the Jews alone (for that is not my object), but of the whole of nature, as I promised, I will bring out more clearly what has been already stated. Now what modest man, on reading these words, and knowing the weakness of humanity, would not be indigt at the offensive nature of the promise to give an account of the whole of nature, and at an arrogance like that which prompted him to inscribe upon his book the title which he ventured to give it (of a True Discourse)? But let us see what he has to say regarding the whole of nature, and what he is to place in a clearer light.

337. Origen, Fragments On Proverbs, 13.32 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •temple in jerusalem, altar of Found in books: Allison, 4 Baruch (2018) 408

338. Nag Hammadi, Allogenes, 57.16-57.20 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •jerusalem temple, negative portrayal of in gospel Found in books: Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 114

339. Babylonian Talmud, Shabbat, 132a, 64b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 407

64b. שזנו עיניהם מן הערווה,אמר רב ששת מפני מה מנה הכתוב תכשיטין שבחוץ עם תכשיטין שבפנים לומר לך כל המסתכל באצבע קטנה של אשה כאילו מסתכל במקום התורפה:,

64b. they nourished their eyes from nakedness.,With regard to the verse that lists the ornaments, Rav Sheshet said: For what reason did the verse list outer ornaments, i.e., a bracelet, with inner ornaments, i.e., a kumaz? To tell you that anyone who gazes upon a woman’s little finger is considered as if he gazed upon her naked genitals. The atonement was for the sin of looking.,A woman may go out with strands of hair that she put on her head, whether they are from her own hair that she made into a wig, or whether they are from the hair of another, or whether they are from the hair of an animal.,And a woman may go out with an ornament called totefet, and with sarvitin when they are sewn and will not fall.,She may go out on Shabbat with a woolen cap or with a wig to the courtyard, although not to the public domain. And likewise she may go out with a cloth that is in her ear, and with a cloth in her sandal, and with a cloth that she placed due to her menstrual status.,She may go out on Shabbat with pepper, or with a grain of salt, or anything placed in her mouth for healing or for preventing bad odor, as long as she does not put these objects in her mouth for the first time on Shabbat. And if it fell out she may not replace it.,A false tooth as well as (Ramban) a gold tooth, Rabbi Yehuda HaNasi permits going out with it, and the Rabbis prohibit doing so.,And it is necessary to cite all of the cases. If the mishna taught us only with regard to her own hair, I would have said that she may go out with it because it is not repulsive, as it is her own hair; therefore, there is no concern lest she come to remove the strands and carry them in the public domain. However, the hair of another, which is repulsive and a different color from hers, say no, she may not go out with it, due to concern lest she be embarrassed, remove it, and come to carry it in the public domain.,And if the mishna taught us that she is permitted to go out with the hair of another, I would have said that she may go out with it because it is hair of her own kind. Therefore, it is not repulsive in her eyes and she will not come to remove it. However, the hair of an animal, since it is not of her own kind, say no, she may not go out with it due to concern lest she remove it. Therefore, it is necessary to cite all three cases.,It was taught in the Tosefta: It is permitted as long as a girl does not go out with the hair of an elderly woman, and an elderly woman does not go out with the hair of a girl.,The Gemara challenges: Granted, the Gemara cited the case of an elderly woman who goes out with the hair of a girl, as it is a reasonable scenario because it is flattering for her to look young. However, why would a girl go out with the hair of an elderly woman? Since it is demeaning for her to appear elderly, it is an unlikely scenario. The Gemara answers: Since the mishna taught the case of an elderly woman with the hair of a girl, it also taught the improbable case of a girl with the hair of an elderly woman.,It was taught in the mishna that a woman may go out with a woolen cap or with a wig to the courtyard. Rav said: With regard to all ornaments and garments with which the Sages prohibited going out into the public domain on Shabbat, it is also prohibited to go out with them into the courtyard due to the concern lest she forget and go out to the street, with the exception of a woolen cap and a wig.,Rabbi Ai bar Sason said in the name of Rabbi Yishmael: All ornaments have the same legal status as a woolen cap and may be worn into the courtyard.,We learned in the mishna that it is permitted to go out with a woolen cap or a wig into the courtyard. Granted, according to the opinion of Rav the matter works out well, as the mishna allows one to go out into a courtyard only with a woolen cap and a wig. However, according to the opinion of Rabbi Ai bar Sason, it is difficult. The Gemara answers: In whose name did Rabbi Ai bar Sason say his halakha? In the name of Rabbi Yishmael bar Yosei, and Rabbi Yishmael bar Yosei is a tanna and, as such, has the authority to dispute the determination in the mishna.,The Gemara asks: And according to Rav, what is different about these, the woolen cap and the wig, that the mishna permitted going out into the courtyard with them? Ulla said: So that she will not become unappealing to her husband. That would be the result if all ornamentation was prohibited. As it was taught in a baraita with regard to the verse: “And of her that is sick in her menstrual status [niddata]” (Leviticus 15:33), the Elders of the early generations said that this verse comes to teach us that the menstruating woman should be distanced from her husband in all senses, like a person ostracized [menudeh] by the Sages. This includes that she may not paint her eyes blue, and she may not rouge [pokeset] her face, and she may not adorn herself with colorful clothing. Until Rabbi Akiva came and taught: If you do so, you are making her unappealing to her husband, and her husband will consequently divorce her. Therefore, extreme strictures should not be instituted. Rather, what is the meaning of that which the verse states: “And of her that is sick in her menstrual status”? She shall remain prohibited in her menstrual status even after the flow of blood has stopped until she immerses in the water of a ritual bath.,Rav Yehuda said that Rav said: Wherever the Sages prohibited an action due to the appearance of prohibition, even in the innermost chambers, where no one will see it, it is prohibited. When prohibiting an action, the Sages did not distinguish between different circumstances. They prohibited performing the action in all cases.,The Gemara raises an objection. We learned in the mishna that an animal belonging to a Jew may not go out on Shabbat with a bell around its neck, even though it is plugged and makes no sound, due to the appearance of prohibition, as it appears as if he were taking the animal to the marketplace. And it was taught in another baraita: He may plug the bell on the animal’s neck and walk with it in the courtyard. Apparently, although the Sages prohibited this action due to the appearance of prohibition, they permitted it in the courtyard.,The Gemara answers: It is subject to a dispute between tanna’im in this matter, as it was taught in a baraita:

340. Anon., Protevangelium of James, 2.22, 8.2, 14.1, 23.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 126, 151, 222, 266

341. Pseudo Clementine Literature, Epistles To Virgins, 1.5.2 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •temple in jerusalem, altar of Found in books: Allison, 4 Baruch (2018) 256

342. Anon., Acts of Barnabas, 7.1 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •temple in jerusalem, altar of •temple in jerusalem, beauty of •temple in jerusalem, instruments, vessels, furnishings in Found in books: Allison, 4 Baruch (2018) 155

343. Diogenes Laertius, Lives of The Philosophers, 1.109-1.110 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •temple in jerusalem •temple in jerusalem, destruction of Found in books: Allison, 4 Baruch (2018) 213, 222, 223, 225

1.109. 10. EPIMEDESEpimenides, according to Theopompus and many other writers, was the son of Phaestius; some, however, make him the son of Dosiadas, others of Agesarchus. He was a native of Cnossos in Crete, though from wearing his hair long he did not look like a Cretan. One day he was sent into the country by his father to look for a stray sheep, and at noon he turned aside out of the way, and went to sleep in a cave, where he slept for fifty-seven years. After this he got up and went in search of the sheep, thinking he had been asleep only a short time. And when he could not find it, he came to the farm, and found everything changed and another owner in possession. Then he went back to the town in utter perplexity; and there, on entering his own house, he fell in with people who wanted to know who he was. At length he found his younger brother, now an old man, and learnt the truth from him. 1.110. So he became famous throughout Greece, and was believed to be a special favourite of heaven.Hence, when the Athenians were attacked by pestilence, and the Pythian priestess bade them purify the city, they sent a ship commanded by Nicias, son of Niceratus, to Crete to ask the help of Epimenides. And he came in the 46th Olympiad, purified their city, and stopped the pestilence in the following way. He took sheep, some black and others white, and brought them to the Areopagus; and there he let them go whither they pleased, instructing those who followed them to mark the spot where each sheep lay down and offer a sacrifice to the local divinity. And thus, it is said, the plague was stayed. Hence even to this day altars may be found in different parts of Attica with no name inscribed upon them, which are memorials of this atonement. According to some writers he declared the plague to have been caused by the pollution which Cylon brought on the city and showed them how to remove it. In consequence two young men, Cratinus and Ctesibius, were put to death and the city was delivered from the scourge.

344. Commodianus, Instructiones, a b c d\n0 42 (2.1) 42 (2.1) 42 (2 1) (3rd cent. CE - 5th cent. CE) Tagged with subjects: •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem, rebuilding/restoration of Found in books: Allison, 4 Baruch (2018) 157

345. Commodianus, Carmen Apologeticum, 942-946, 941 (3rd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 157

346. Anon., The Acts of Thecla, 8, 5 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 233

347. Papyri, Papyri Graecae Magicae, 2.13, 2.13.2-2.13.5, 4.210-4.215, 4.1167-4.1226, 4.3070-4.3072 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •temple (in jerusalem) •temple in jerusalem •temple in jerusalem, altar of Found in books: Allison, 4 Baruch (2018) 324, 430; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 310

348. Babylonian Talmud, Yoma, 35b, 39b, 52b, 44a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Gera, Judith (2014) 302

349. Babylonian Talmud, Taanit, 27b, 29a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 29

29a. אנת צבית לחרובי ביתא ידך אשלימת ליה,בתשעה באב נגזר על אבותינו שלא יכנסו לארץ מנלן דכתיב (שמות מ, יז) ויהי בחדש הראשון בשנה השנית באחד לחדש הוקם המשכן ואמר מר שנה ראשונה עשה משה את המשכן שניה הקים משה את המשכן ושלח מרגלים וכתיב (במדבר י, יא) ויהי בשנה השנית בחדש השני בעשרים בחדש נעלה הענן מעל משכן העדות,וכתיב (במדבר י, לג) ויסעו מהר ה' דרך שלשת ימים אמר רבי חמא בר חנינא אותו היום סרו מאחרי ה' וכתיב (במדבר יא, ד) והאספסוף אשר בקרבו התאוו תאוה וישובו ויבכו גם בני ישראל וגו' וכתיב (במדבר יא, כ) עד חדש ימים וגו' דהוו להו עשרין ותרתין בסיון,וכתיב (במדבר יב, טו) ותסגר מרים שבעת ימים דהוו להו עשרין ותשעה בסיון וכתיב (במדבר יג, ב) שלח לך אנשים,ותניא בעשרים ותשעה בסיון שלח משה מרגלים וכתיב (במדבר יג, כה) וישובו מתור הארץ מקץ ארבעים יום הני ארבעים יום נכי חד הוו,אמר אביי תמוז דההיא שתא מלויי מליוה דכתיב (איכה א, טו) קרא עלי מועד לשבור בחורי,וכתיב (במדבר יד, א) ותשא כל העדה ויתנו את קולם ויבכו העם בלילה ההוא אמר רבה אמר ר' יוחנן (אותו היום ערב) תשעה באב היה אמר להם הקב"ה אתם בכיתם בכיה של חנם ואני קובע לכם בכיה לדורות,חרב הבית בראשונה דכתיב (מלכים ב כה, ח) ובחדש החמישי בשבעה לחדש היא שנת תשע עשרה [שנה] למלך נבוכדנצר מלך בבל בא נבוזראדן רב טבחים עבד מלך בבל ירושלם וישרוף את בית ה' וגו' וכתיב (ירמיהו נב, יב) ובחדש החמישי בעשור לחדש היא שנת תשע עשרה [שנה] למלך נבוכדנצר מלך בבל בא נבוזראדן רב טבחים עמד לפני מלך בבל בירושלם וגו',ותניא אי אפשר לומר בשבעה שהרי כבר נאמר בעשור ואי אפשר לומר בעשור שהרי כבר נאמר בשבעה הא כיצד בשבעה נכנסו נכרים להיכל ואכלו וקלקלו בו שביעי שמיני,ותשיעי סמוך לחשכה הציתו בו את האור והיה דולק והולך כל היום כולו שנאמר (ירמיהו ו, ד) אוי לנו כי פנה היום כי ינטו צללי ערב והיינו דאמר רבי יוחנן אלמלי הייתי באותו הדור לא קבעתיו אלא בעשירי מפני שרובו של היכל בו נשרף ורבנן אתחלתא דפורענותא עדיפא,ובשניה מנלן דתניא מגלגלין זכות ליום זכאי וחובה ליום חייב,אמרו כשחרב בית המקדש בראשונה אותו היום ערב תשעה באב היה ומוצאי שבת היה ומוצאי שביעית היתה ומשמרתה של יהויריב היתה והלוים היו אומרי' שירה ועומדין על דוכנם ומה שירה היו אומרים (תהלים צד, כג) וישב עליהם את אונם וברעתם יצמיתם ולא הספיקו לומר יצמיתם ה' אלהינו עד שבאו נכרים וכבשום וכן בשניה,נלכדה ביתר גמרא,נחרשה העיר תניא כשחרב טורנוסרופוס הרשע את ההיכל נגזרה גזרה על רבן גמליאל להריגה בא אדון אחד ועמד בבית המדרש ואמר בעל החוטם מתבקש בעל החוטם מתבקש שמע רבן גמליאל אזל טשא מינייהו,אזל לגביה בצנעא א"ל אי מצילנא לך מייתית לי לעלמא דאתי א"ל הן א"ל אשתבע לי אשתבע ליה סליק לאיגרא נפיל ומית וגמירי דכי גזרי גזירתא ומית חד מינייהו מבטלי לגזרתייהו יצתה בת קול ואמרה אדון זה מזומן לחיי העולם הבא,תנו רבנן משחרב הבית בראשונה נתקבצו כיתות כיתות של פרחי כהונה ומפתחות ההיכל בידן ועלו לגג ההיכל ואמרו לפניו רבונו של עולם הואיל ולא זכינו להיות גזברין נאמנים יהיו מפתחות מסורות לך וזרקום כלפי מעלה ויצתה כעין פיסת יד וקיבלתן מהם והם קפצו ונפלו לתוך האור,ועליהן קונן ישעיהו הנביא (ישעיהו כב, א) משא גיא חזיון מה לך איפוא כי עלית כולך לגגות תשואות מלאה עיר הומיה קריה עליזה חלליך לא חללי חרב ולא מתי מלחמה אף בהקב"ה נאמר (ישעיהו כב, ה) מקרקר קיר ושוע אל ההר:,משנכנס אב ממעטין בשמחה כו' אמר רב יהודה בריה דרב שמואל בר שילת משמיה דרב כשם שמשנכנס אב ממעטין בשמחה כך משנכנס אדר מרבין בשמחה

29a. You want to destroy the Temple; I have given you your hand. It is as though one idol said to the other: You are seeking to destroy the Temple by causing Israel to pray to you; I, too, give you a hand to assist you.,§ The mishna taught: On the Ninth of Av, it was decreed upon our ancestors that they would not enter Eretz Yisrael. The Gemara asks: From where do we derive this? As it is written: “And it came to pass in the first month in the second year, on the first day of the month, that the Tabernacle was erected” (Exodus 40:17). And the Master said: In the first year after leaving Egypt, Moses built the Tabernacle. At the beginning of the second year, Moses erected the Tabernacle and sent the spies. And it is written: “And it came to pass in the second year in the second month, on the twentieth day of the month, that the cloud was taken up from the Tabernacle of the Testimony” (Numbers 10:11).,And it is further written: “And they set forward from the mount of the Lord three days’ journey” (Numbers 10:33). Rabbi Ḥama bar Ḥanina said: That very day, they turned away from God by displaying their anxiety about leaving Mount Sinai. And it is written: “And the mixed multitude that was among them fell a lusting, and the children of Israel also wept on their part, and said: Would that we were given flesh to eat” (Numbers 11:4). And it is written that the Jews ate the meat “for an entire month” (Numbers 11:20). If one adds to the first twenty days an additional three days’ journey, these are twenty-three days. Consequently, the subsequent month of twenty-nine days of eating meat ended on the twenty-second of Sivan.,After this, the Jews traveled to Hazeroth, where Miriam was afflicted with leprosy, and it is written: “And Miriam was shut out of the camp for seven days, and the people did not journey until Miriam was brought in again” (Numbers 12:15). Including these seven days, they remained in Hazeroth until the twenty-ninth of Sivan before traveling on to Paran, and it is written immediately afterward: “Send you men, that they may spy out the land of Canaan” (Numbers 13:2).,And this calculation is taught in a baraita: On the twenty-ninth of Sivan, Moses sent the spies. And it is written: “And they returned from spying out the land at the end of forty days” (Numbers 13:25), which means that they came back on the Ninth of Av. The Gemara asks: These are forty days minus one. The remaining days of the days of Sivan, the entire month of Tammuz, and eight days of Av add up to a total of thirty-nine days, not forty.,Abaye said: The month of Tammuz of that year was a full month of thirty days. Accordingly, there are exactly forty days until the Ninth of Av. And this is alluded to in the following verse, as it is written: “He has called an appointed time against me to crush my young men” (Lamentations 1:15). This indicates that an additional appointed day, i.e., a New Moon, was added so that this calamity would fall specifically on the Ninth of Av.,And it is further written: “And all the congregation lifted up their voice and cried and the people wept that night” (Numbers 14:1). Rabba said that Rabbi Yoḥa said: That night was the night of the Ninth of Av. The Holy One, Blessed be He, said to them: You wept needlessly that night, and I will therefore establish for you a true tragedy over which there will be weeping in future generations.,§ The mishna further taught that on the Ninth of Av the Temple was destroyed the first time. The Gemara explains that this is as it is written: “And in the fifth month, on the seventh day of the month, which was the nineteenth year of King Nebuchadnezzar, king of Babylon, Nebuzaradan, captain of the guard, a servant of the King of Babylon, came to Jerusalem. And he burnt the house of the Lord” (II Kings 25:8–9). And it is also written: “And in the fifth month, on the tenth day of the month, which was the nineteenth year of King Nebuchadnezzar, king of Babylon, Nebuzaradan, captain of the guard, who served the king of Babylon, came into Jerusalem. And he burnt the house of the Lord” (Jeremiah 52:12–13).,And it is taught in a baraita: It is impossible to say that the Temple was burned on the seventh of Av, as it has already been stated, in Jeremiah, that it was destroyed on the tenth. And it is also impossible to say that the Temple was burned on the tenth of Av, as it has already been stated that it was destroyed on the seventh, in II Kings 25:8–9. How so; what actually occurred? On the seventh of Av, gentiles entered the Sanctuary, and on the seventh and the eighth they ate there and desecrated it, by engaging in acts of fornication.,And on the ninth, adjacent to nightfall, they set fire to it, and it continuously burned the entire day, as it is stated: “Woe unto us, for the day has declined, for the shadows of the evening are stretched out” (Jeremiah 4:6). This verse is interpreted as a prophecy about the evening when the Temple was burned. And this is what Rabbi Yoḥa meant when he said: Had I been alive in that generation, I would have established the fast only on the tenth of Av because most of the Sanctuary was burned on that day. And the Sages, who established the fast on the ninth, how do they respond to that comment? They maintain that it is preferable to mark the beginning of the tragedy.,And the mishna further taught that the Temple was destroyed for the second time also on the Ninth of Av. The Gemara asks: From where do we derive that the Second Temple was destroyed on this date? It is taught in a baraita: A meritorious matter is brought about on an auspicious day, and a deleterious matter on an inauspicious day, e.g., the Ninth of Av, on which several tragedies had already occurred.,The Sages said: When the Temple was destroyed for the first time, that day was the Ninth of Av; and it was the conclusion of Shabbat; and it was the year after a Sabbatical Year; and it was the week of the priestly watch of Jehoiarib; and the Levites were singing the song and standing on their platform. And what song were they singing? They were singing the verse: “And He brought upon them their own iniquity, and He will cut them off in their own evil” (Psalms 94:23). And they did not manage to recite the end of the verse: “The Lord our God will cut them off,” before gentiles came and conquered them. And likewise, the same happened when the Second Temple was destroyed.,The mishna teaches that Beitar was captured on the Ninth of Av. The Gemara explains that this is known by tradition.,§ The mishna taught that on the Ninth of Av the city of Jerusalem was plowed. It is taught in a baraita: When the wicked Turnus Rufus plowed the Sanctuary, a decree was issued against Rabban Gamliel for execution. A certain Roman officer came and stood in the study hall and said surreptitiously: The man with the nose is wanted; the man with the nose is wanted. This was a hint that Rabban Gamliel, who stood out in his generation like a nose protruding from a face, was sought by the government. Rabban Gamliel heard and went into hiding.,The Roman officer went to him in private, and said to him: If I save you from death, will you bring me into the World-to-Come? Rabban Gamliel said to him: Yes. The officer said to Rabban Gamliel: Swear to me. He swore to him. The officer ascended to the roof, fell, and died. And the Romans had a tradition that when they issued a decree and one of their advisors died, they would cancel the decree. The officer’s sacrifice saved Rabban Gamliel’s life. A Divine Voice emerged and said: That officer is designated for the life of the World-to-Come.,The Sages taught: When the Temple was destroyed for the first time, many groups of young priests gathered together with the Temple keys in their hands. And they ascended to the roof of the Sanctuary and said before God: Master of the Universe, since we did not merit to be faithful treasurers, and the Temple is being destroyed, let the Temple keys be handed to You. And they threw them upward, and a kind of palm of a hand emerged and received the keys from them. And the young priests jumped from the roof and fell into the fire of the burning Temple.,And the prophet Isaiah lamented over them: “The burden of the Valley of Vision. What ails you now that you have all gone up to the roofs? You that were full of uproar, a tumultuous city, a joyous town, your slain are not slain with the sword, nor dead in battle” (Isaiah 22:1–2). This is referring to the young priests who died by throwing themselves off the roof into the fire. And even with regard to the Holy One, Blessed be He, it is stated: “For it is a day of trouble, and of trampling, and of confusion for the Lord of hosts, in the Valley of Vision; a shouting over walls and a cry to the mountain” (Isaiah 22:5). This verse indicates that even God shouts over the destruction of the Temple.,§ The mishna teaches that from when the month of Av begins, one decreases acts of rejoicing. Rav Yehuda, son of Rav Shmuel bar Sheilat, said in the name of Rav: Just as when Av begins one decreases rejoicing, so too when the month of Adar begins, one increases rejoicing.

350. Babylonian Talmud, Sukkah, 21b, 51b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 196

51b. באבוקות של אור שבידיהן ואומרים לפניהם דברי שירות ותושבחות והלוים בכנורות ובנבלים ובמצלתים ובחצוצרות ובכלי שיר בלא מספר על חמש עשרה מעלות היורדות מעזרת ישראל לעזרת נשים כנגד חמש עשרה (מעלות) שבתהלים שעליהן לוים עומדין בכלי שיר ואומרים שירה,ועמדו שני כהנים בשער העליון שיורד מעזרת ישראל לעזרת נשים ושני חצוצרות בידיהן קרא הגבר תקעו והריעו ותקעו הגיעו למעלה עשירית תקעו והריעו ותקעו הגיעו לעזרה תקעו והריעו ותקעו,(הגיעו לקרקע תקעו והריעו ותקעו) היו תוקעין והולכין עד שמגיעין לשער היוצא ממזרח הגיעו לשער היוצא ממזרח הפכו פניהן ממזרח למערב ואמרו אבותינו שהיו במקום הזה אחוריהם אל ההיכל ופניהם קדמה ומשתחוים קדמה לשמש ואנו ליה עינינו ר' יהודה אומר היו שונין ואומרין אנו ליה וליה עינינו:,

51b. with flaming torches that they would juggle in their hands, and they would say before them passages of song and praise to God. And the Levites would play on lyres, harps, cymbals, and trumpets, and countless other musical instruments. The musicians would stand on the fifteen stairs that descend from the Israelites’ courtyard to the Women’s Courtyard, corresponding to the fifteen Songs of the Ascents in Psalms, i.e., chapters 120–134, and upon which the Levites stand with musical instruments and recite their song.,And this was the ceremony of the Water Libation: Two priests stood at the Upper Gate that descends from the Israelites’ courtyard to the Women’s Courtyard, with two trumpets in their hands. When the rooster crowed at dawn, they sounded a tekia, and sounded a terua, and sounded a tekia. When they who would draw the water reached the tenth stair the trumpeters sounded a tekia, and sounded a terua, and sounded a tekia, to indicate that the time to draw water from the Siloam pool had arrived. When they reached the Women’s Courtyard with the basins of water in their hands, the trumpeters sounded a tekia, and sounded a terua, and sounded a tekia.,When they reached the ground of the Women’s Courtyard, the trumpeters sounded a tekia, and sounded a terua, and sounded a tekia. They continued sounding the trumpets until they reached the gate through which one exits to the east, from the Women’s Courtyard to the eastern slope of the Temple Mount. When they reached the gate through which one exits to the east, they turned from facing east to facing west, toward the Holy of Holies, and said: Our ancestors who were in this place during the First Temple period who did not conduct themselves appropriately, stood “with their backs toward the Sanctuary of the Lord, and their faces toward the east; and they worshipped the sun toward the east” (Ezekiel 8:16), and we, our eyes are to God. Rabbi Yehuda says that they would repeat and say: We are to God, and our eyes are to God.,The Sages taught: One who did not see the Celebration of the Place of the Drawing of the Water, never saw celebration in his life. One who did not see Jerusalem in its glory, never saw a beautiful city. One who did not see the Temple in its constructed state, never saw a magnificent structure. The Gemara asks: What is the Temple building to which the Sages refer? Abaye said, and some say that it was Rav Ḥisda who said: This is referring to the magnificent building of Herod, who renovated the Second Temple.,The Gemara asks: With what materials did he construct it? Rava said: It was with stones of green-gray marble and white marble [marmara]. Some say: It was with stones of blue marble and white marble. The rows of stones were set with one row slightly protruded and one row slightly indented, so that the plaster would take better. He thought to plate the Temple with gold, but the Sages said to him: Leave it as is, and do not plate it, as it is better this way, as with the different colors and the staggered arrangement of the rows of stones, it has the appearance of waves of the sea.,It is taught in a baraita that Rabbi Yehuda says: One who did not see the great synagogue [deyofloston] of Alexandria of Egypt never saw the glory of Israel. They said that its structure was like a large basilica [basileki], with a colonnade within a colonnade. At times there were six hundred thousand men and another six hundred thousand men in it, twice the number of those who left Egypt. In it there were seventy-one golden chairs [katedraot], corresponding to the seventy-one members of the Great Sanhedrin, each of which consisted of no less than twenty-one thousand talents of gold. And there was a wooden platform at the center. The sexton of the synagogue would stand on it, with the scarves in his hand. And because the synagogue was so large and the people could not hear the communal prayer, when the prayer leader reached the conclusion of a blessing requiring the people to answer amen, the sexton waved the scarf and all the people would answer amen.,And the members of the various crafts would not sit mingled. Rather, the goldsmiths would sit among themselves, and the silversmiths among themselves, and the blacksmiths among themselves, and the coppersmiths among themselves, and the weavers among themselves. And when a poor stranger entered there, he would recognize people who plied his craft, and he would turn to join them there. And from there he would secure his livelihood as well as the livelihood of the members of his household, as his colleagues would find him work in that craft.,After depicting the glory of the synagogue, the Gemara relates that Abaye said: All of the people who congregated in that synagogue were killed by Alexander the Great of Macedonia. The Gemara asks: What is the reason that they were punished and killed? It is due to the fact that they violated the prohibition with regard to Egypt in this verse: “You shall henceforth return no more that way” (Deuteronomy 17:16), and they returned. Since they established their permanent place of residence in Egypt, they were punished.,When Alexander arrived, he found them, and saw that they were reading the verse in the Torah scroll: “The Lord will bring a nation against you from far, from the end of the earth, as the vulture swoops down; a nation whose tongue you shall not understand” (Deuteronomy 28:49). He said, referring to himself: Now, since that man sought to come by ship in ten days, and a wind carried it and the ship arrived in only five days, apparently the verse referring a vulture swooping down is referring to me and heavenly forces are assisting me. Immediately, he set upon them and slaughtered them.,§ The mishna continues: At the conclusion of the first Festival day, etc., the priests and the Levites descended from the Israelites’ courtyard to the Women’s Courtyard, where they would introduce a significant repair. The Gemara asks: What is this significant repair? Rabbi Elazar said that it is like that which we learned: The walls of the Women’s Courtyard were smooth, without protrusions, initially. Subsequently, they affixed protrusions to the wall surrounding the Women’s Courtyard. Each year thereafter, for the Celebration of the Place of the Drawing of the Water, they placed wooden planks on these projections and surrounded the courtyard with a balcony [gezuztra]. And they instituted that the women should sit above and the men below.,The Sages taught in the Tosefta: Initially, women would stand on the inside of the Women’s Courtyard, closer to the Sanctuary to the west, and the men were on the outside in the courtyard and on the rampart. And they would come to conduct themselves with inappropriate levity in each other’s company, as the men needed to enter closer to the altar when the offerings were being sacrificed and as a result they would mingle with the women. Therefore, the Sages instituted that the women should sit on the outside and the men on the inside, and still they would come to conduct themselves with inappropriate levity. Therefore, they instituted in the interest of complete separation that the women would sit above and the men below.,The Gemara asks: How could one do so, i.e., alter the structure of the Temple? But isn’t it written with regard to the Temple: “All this I give you in writing, as the Lord has made me wise by His hand upon me, even all the works of this pattern” (I Chronicles 28:19), meaning that all the structural plans of the Temple were divinely inspired; how could the Sages institute changes?,Rav said: They found a verse, and interpreted it homiletically and acted accordingly:

351. Babylonian Talmud, Sotah, 9a, 38b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 200

38b. משלהם תהא והילכתא כוותיה דאביי ולית הילכתא כוותיה דרב חסדא:,(סימן מתאו"ה לברכ"ה דוכ"ן בעבוד"ה כו"ס מכי"ר נהנ"ה בעגל"ה),אמר ר' יהושע בן לוי מנין שהקב"ה מתאוה לברכת כהנים שנאמר (במדבר ו, כז) ושמו את שמי על בני ישראל ואני אברכם ואמר רבי יהושע בן לוי כל כהן שמברך מתברך ושאינו מברך אין מתברך שנאמר (בראשית יב, ג) ואברכה מברכיך,ואמר ר' יהושע בן לוי כל כהן שאינו עולה לדוכן עובר בשלשה עשה כה תברכו אמור להם ושמו את שמי,רב אמר חוששין שמא בן גרושה או בן חלוצה הוא,ולא פליגי הא דסליק לפרקים הא דלא סליק לפרקים,ואמר ר' יהושע בן לוי כל כהן שאינו עולה בעבודה שוב אינו עולה שנאמר (ויקרא ט, כב) וישא אהרן את ידיו אל העם ויברכם וירד מעשות החטאת והעולה והשלמים מה להלן בעבודה אף כאן בעבודה,איני והא ר' אמי ורבי אסי סלקי רבי אמי ורבי אסי מעיקרא הוו עקרי כרעייהו ממטא לא הוה מטו התם וכדתני ר' אושעיא לא שנו אלא שלא עקר את רגליו אבל עקר את רגליו עולה,ותנן נמי אם הבטחתו שנושא את כפיו וחוזר לתפלתו רשאי והוינן בה הא לא עקר אלא דנד פורתא הכא נמי דעקר פורתא,ואמר ריב"ל אין נותנין כוס של ברכה לברך אלא לטוב עין שנאמר (משלי כב, ט) טוב עין הוא יבורך כי נתן מלחמו לדל אל תיקרי יבורך אלא יברך,ואמר ר' יהושע בן לוי מנין שאפי' עופות מכירין בצרי העין שנאמר (משלי א, יז) כי חנם מזורה הרשת בעיני כל בעל כנף,ואמר רבי יהושע בן לוי כל הנהנה מצרי העין עובר בלאו שנאמר (משלי כג, ו) אל תלחם את לחם רע עין וגו' כי כמו שער בנפשו כן הוא אכול ושתה יאמר לך וגו' רב נחמן בר יצחק אמר עובר בשני לאוין אל תלחם ואל תתאו,וא"ר יהושע בן לוי אין עגלה ערופה באה אלא בשביל צרי העין,שנאמר (דברים כא, ז) וענו ואמרו ידינו לא שפכו את הדם הזה וכי על לבנו עלתה שזקני ב"ד שופכי דמים הם אלא לא בא לידינו ופטרנוהו ולא ראינוהו והנחנוהו לא בא לידינו ופטרנוהו בלא מזונות לא ראינוהו והנחנוהו בלא לוייה,אמר אדא א"ר שמלאי בית הכנסת שכולה כהנים כולן עולין לדוכן למי מברכין אמר ר' זירא לאחיהם שבשדות,איני והתני אבא בריה דרב מנימין בר חייא עם שאחורי כהנים אינן בכלל ברכה לא קשיא הא דאניסי הא דלא אניסי,והתני רב שימי מבירתא דשיחורי בית הכנסת שכולה כהנים מקצתן עולין ומקצתן עונין אמן,לא קשיא הא דאישתייר בי עשרה הא דלא אישתייר בי עשרה,גופא תנא אבא בריה דרב מנימין בר חייא עם שאחורי כהנים אינן בכלל ברכה,פשיטא אריכי באפי גוצי לא מפסקי תיבה לא מפסקא מחיצה מאי ת"ש דאמר רבי יהושע בן לוי אפילו מחיצה של ברזל אינה מפסקת בין ישראל לאביהם שבשמים,איבעיא להו צדדין מהו אמר אבא מר בר רב אשי ת"ש דתנן נתכוון להזות לפניו

38b. should be from them; one of the priests themselves should call: Priests. The Gemara concludes: And the halakha is in accordance with the opinion of Abaye, that when only one priest is present, the prayer leader does not call: Priest. And the halakha is not in accordance with the opinion of Rav Ḥisda, as an Israelite may also call: Priests.,§ The Gemara cites a mnemonic device for the statements of Rabbi Yehoshua ben Levi: Desires the benediction, platform, during the service, cup, recognize, derives benefit, from a heifer.,Rabbi Yehoshua ben Levi says: From where is it derived that the Holy One, Blessed be He, desires the Priestly Benediction? As it is stated: “So shall they put My name upon the children of Israel, and I will bless them” (Numbers 6:27). This shows that God waits for the priests to bless the people, and only then He Himself blesses them. And Rabbi Yehoshua ben Levi says: Any priest who blesses the people is blessed from Heaven, and one who does not bless the people is not blessed, as it is stated: “And I will bless those who bless you” (Genesis 12:3).,And Rabbi Yehoshua ben Levi says: Any priest who does not ascend the platform to recite the Priestly Benediction violates three positive mitzvot: “So you shall bless,” “And you shall say to them” (Numbers 6:23), and “So shall they put My name” (Numbers 6:27).,Rav says: One need be concerned that a priest who does not ascend to recite the Priestly Benediction is perhaps the son of a priest and a divorced woman, or the son of a priest and a yevama who has performed ḥalitza [ḥalutza]. Perhaps he does not ascend to recite the Priestly Benediction because he is disqualified from the priesthood.,The Gemara comments: And they do not disagree. This statement of Rabbi Yehoshua ben Levi is referring to a case where he ascends periodically. Therefore, there is no reason to believe that he is disqualified from the priesthood, and the assumption is that he violates three positive mitzvot. Whereas that statement of Rav is referring to a case where one does not ascend to recite the Priestly Benediction even periodically, and therefore there is reason to suspect that he is disqualified from the priesthood.,And Rabbi Yehoshua ben Levi says: Any priest who does not ascend the platform during the blessing of the Temple service recited in the Amida prayer may no longer ascend to recite the benediction, as it is stated: “And Aaron lifted up his hands toward the people and blessed them; and he came down from offering the sin-offering, and the burnt-offering, and the peace-offerings” (Leviticus 9:22). Just as there, in the Tabernacle, Aaron lifted up his hands during the service, as evident from the fact that only after he blessed them does it say that he came down from sacrificing the offerings, so too here, in the Amida prayer, the Priestly Benediction is recited during the blessing of Temple service.,The Gemara asks: Is that so? But didn’t the priests Rabbi Ami and Rabbi Asi ascend after the blessing of the service? The Gemara answers: Rabbi Ami and Rabbi Asi would begin walking to the platform during the blessing of the service, but they would not arrive there until after the conclusion of this blessing. And this is sufficient in accordance with what Rabbi Oshaya taught: They taught that a priest may not recite the benediction if he did not ascend the platform during the blessing of Temple service only in a case where he did not begin walking. But if he began walking before the prayer leader finished the blessing, he may ascend the platform even after he has finished the blessing.,And concerning this issue, we also learned in a mishna (Berakhot 34a): A priest who serves as prayer leader does not recite the Priestly Benediction, but if he is certain that he can lift his hands and recite the benediction, and then resume his prayer without becoming confused, he is permitted to do so. And we discussed it and raised the following difficulty: If he did not begin walking to ascend the platform during the blessing of the service, how is it permitted for him to recite the benediction? Rather, it must be explained that he moved slightly to show that he also wanted to ascend the platform. Here too, the statement of Rabbi Oshaya is referring even to a case where the priest uprooted himself slightly from his place during the blessing of the service.,And Rabbi Yehoshua ben Levi says: One may give a cup of blessing to recite the blessing of Grace after Meals only to someone with a good eye, i.e., a generous person, as it is stated: “One who has a good eye will be blessed [yevorakh], for he gives of his bread to the poor” (Proverbs 22:9). Do not read it: “Will be blessed.” Rather, read it: Will bless [yevarekh].,And Rabbi Yehoshua ben Levi says: From where is it derived that even birds recognize miserly people and do not eat the food they have set in bird traps? As it is stated: “For in vain the net is spread in the eyes of any bird” (Proverbs 1:17).,And Rabbi Yehoshua ben Levi says: Anyone who derives benefit from miserly people transgresses a prohibition, as it is stated: “Do not eat the bread of one who has an evil eye, and do not desire his delicacies, for as one that has reckoned within himself, so he is. He says to you: Eat and drink, but his heart is not with you” (Proverbs 23:6–7). Rav Naḥman bar Yitzḥak says: He transgresses two prohibitions, as it says “do not eat” and also “do not desire.”,And Rabbi Yehoshua ben Levi says: When a person is found slain between two cities and it is not known who killed him, a heifer whose neck is broken is brought. This occurs only because of miserly people.,As it is stated: “And they shall speak and say: Our hands have not shed this blood” (Deuteronomy 21:7). But did it enter our hearts to think that the Elders of the court are murderers? Why it is necessary for them to publicize that they did not kill him? Rather, they must declare: It is not so that this victim came to us and we dismissed him, and it is not so that we saw him and left him. In other words, he did not come to us and we in turn dismissed him without food, and we did not see him and then leave him without an escort. It is miserly people who do not provide others with food and cause them to travel to places where they might be murdered.,§ Adda said that Rabbi Samlai says: In a synagogue that is made up entirely of priests, everyone ascends the platform to recite the Priestly Benediction. The Gemara asks: If the entire congregation is composed of priests, for whom do they utter the blessing? Rabbi Zeira says: They say the blessing for their brethren who are in the fields.,The Gemara asks: Is that so? But didn’t Abba, son of Rav Minyamin bar Ḥiyya, teach that the people who are standing behind the backs of the priests are not included in the Priestly Benediction? The Gemara answers: That is not difficult. This is a case where the people are compelled to be in the fields because of their work, and they are therefore included in the benediction. Whereas that statement is referring to people who are not compelled to be away but still do not stand face-to-face with the priests. Consequently, they are not included in the benediction.,The Gemara asks: But didn’t Rav Shimi of Birte deShiḥorei teach the following baraita: In a synagogue that is made up entirely of priests, some of them ascend to recite the benediction and some of them answer amen?,The Gemara answers: That is not difficult. That is a case where, if some of the priests recite the benediction, a quorum of ten priests still remains to receive the benediction and answer amen. Therefore, only some of the priests ascend to recite the benediction. By contrast, this case, which Rabbi Simlai was referring to, is a case where a quorum of ten does not remain to answer amen, so it is better for all of the priests to ascend and bless the people working in the fields.,The Gemara returns to the matter itself cited above: Abba, son of Rav Minyamin bar Ḥiyya, taught: The people who are standing behind the priests are not included in the benediction.,The Gemara raises several questions with regard to this statement: It is obvious that tall people standing in front of short people do not interpose between the priests and the shorter people with regard to the Priestly Benediction. Similarly, a chest or ark containing a Torah scroll does not interpose between the priests and the people. However, what is the halakha with regard to a partition? Come and hear an answer from what Rabbi Yehoshua ben Levi said: Even an iron partition does not interpose between the Jewish people and their Father in Heaven; the people are included in the benediction.,A dilemma was raised before the Sages: What is the halakha in the case of people who are standing to the sides of the priests? Are they included in the blessing? Abba Mar bar Rav Ashi said: Come and hear an answer, as we learned in a mishna (Para 12:2) with regard to the halakha of sprinkling the waters of purification on vessels that contracted ritual impurity imparted by a corpse: If one intended to sprinkle the water forward

352. Babylonian Talmud, Nedarim, 39b, 62a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 197

62a. תנא הוקפלו רוב המקצועות מותרות משום גזל ופטורות מן המעשרות,רבי ורבי יוסי בר רבי יהודה איקלעו לההוא אתרא בזמן שהוקפלו רוב המקצועות רבי הוה קא אכיל רבי יוסי בר ר' יהודה לא אכיל אתא מרהון אמר להו אמאי לא אכלי רבנן הוקפלו רוב המקצועות הוא ואף על פי כן לא אכיל ר' יוסי בר ר' יהודה קסבר משום סניות מילתא הוא דקאמר הדין גברא,רבי חמא בר רבי חנינא איקלע לההוא אתרא בזמן שהוקפלו רוב המקצועות הוה קאכיל יהיב לשמעיה לא אכיל אמר ליה אכול כך אמר לי רבי ישמעאל בר רבי יוסי משום אביו הוקפלו רוב המקצועות מותרות משום גזל ופטורות מן המעשר,ר' טרפון אשכחיה ההוא גברא בזמן שהוקפלו המקצועות דקאכיל אחתיה בשקא ושקליה ואמטייה למשדיה בנהרא אמר לו אוי לו לטרפון שזה הורגו שמע ההוא גברא שבקיה וערק אמר רבי אבהו משום ר' חנניה בן גמליאל כל ימיו של אותו צדיק היה מצטער על דבר זה אמר אוי לי שנשתמשתי בכתרה של תורה,ואמר רבה בר בר חנה אמר ר' יוחנן כל המשתמש בכתרה של תורה נעקר מן העולם קל וחומר ומה בלשצר שנשתמש בכלי קודש שנעשו כלי חול שנאמר (יחזקאל ז, כב) ובאו בה פריצים וחיללוה כיון שפרצום נעשו חול נעקר מן העולם דכתיב (דניאל ה, ל) בה בליליא קטיל בלשצר המשתמש בכתרה של תורה שהוא חי וקיים לעולם על אחת כמה וכמה,ורבי טרפון כיון דכי אכיל דהוקפלו רוב המקצועות הוה אמאי צעריה ההוא גברא משום דההוא הוו גנבי ליה ענבי כולה שתא וכיון דאשכחיה לר' טרפון סבר היינו דגנבן אי הכי אמאי ציער נפשיה משום דרבי טרפון עשיר גדול הוה והוה ליה לפייסו בדמים,תניא (דברים ל, כ) לאהבה את ה' אלהיך לשמוע בקולו ולדבקה בו שלא יאמר אדם אקרא שיקראוני חכם אשנה שיקראוני רבי אשנן שאהיה זקן ואשב בישיבה,אלא למד מאהבה וסוף הכבוד לבא שנאמר (משלי ז, ג) קשרם על אצבעותיך כתבם על לוח לבך ואומר (משלי ג, יז) דרכיה דרכי נועם ואומר (משלי ג, יח) עץ חיים היא למחזיקים בה ותומכיה מאושר,רבי אליעזר בר ר' צדוק אומר עשה דברים לשם פעלם ודבר בהם לשמם אל תעשם עטרה להתגדל בהם ואל תעשם קורדום להיות עודר בו וקל וחומר ומה בלשצר שלא נשתמש אלא בכלי קדש שנעשו כלי חול נעקר מן העולם המשתמש בכתרה של תורה על אחת כמה וכמה,אמר רבא שרי ליה לאיניש לאודועי נפשיה באתרא דלא ידעי ליה דכתיב (מלכים א יח, יב) ועבדך ירא את ה' מנעוריו אלא קשיא דר' טרפון דעשיר גדול היה והוה ליה לפייסיה בדמים,רבא רמי כתיב ועבדך ירא את ה' מנעוריו וכתיב (משלי כז, ב) יהללך זר ולא פיך הא באתרא דידעי ליה הא באתרא דלא ידעי ליה,אמר רבא שרי ליה לצורבא מרבנן למימר צורבא מרבנן אנא שרו לי תיגראי ברישא דכתיב (שמואל ב ח, יח) ובני דוד כהנים היו מה כהן נוטל בראש אף תלמיד חכם נוטל בראש וכהן מנא לן דכתיב (ויקרא כא, ח) וקדשתו כי את לחם (ה') אלהיך הוא מקריב ותנא דבי רבי ישמעאל וקדשתו לכל דבר שבקדושה

62a. The Sages taught: If most of the knives have been set aside, the figs left in the field are permitted with regard to the laws of stealing and are exempt from tithes, since their owners presumably do not want them and the figs are therefore considered ownerless property.,The Gemara relates: Rabbi Yehuda HaNasi and Rabbi Yosei bar Rabbi Yehuda arrived at a certain place at a time when most of the knives had been set aside. Rabbi Yehuda HaNasi ate the figs left in the field, but Rabbi Yosei bar Rabbi Yehuda did not eat. The owner of the field came and said to them: Why are the Sages not eating? It is now the period when most of the knives have been set aside. The Gemara notes: But nevertheless, Rabbi Yosei bar Rabbi Yehuda did not eat, since he thought that it was only due to embarrassment over the matter that that man said his comment, but he did not really mean to declare his figs ownerless.,The Gemara relates another incident: Rabbi Ḥama bar Rabbi Ḥanina arrived at a certain place at a time when most of the knives had been set aside. He ate from the figs that were left in the field, but when he gave some to his attendant the latter did not eat. Rabbi Ḥama said to him: Eat, as Rabbi Yishmael bar Rabbi Yosei said to me the following ruling in the name of his father: If most of the knives have been set aside, the figs are permitted with regard to the laws of stealing and are exempt from the tithe.,The Gemara relates another incident: A certain man found Rabbi Tarfon eating figs from his field at the time when most of the knives had been set aside. He placed Rabbi Tarfon in a sack, lifted him up, and carried him to throw him into the river. Rabbi Tarfon said to him: Woe to Tarfon, for this man is killing him. When that man heard that he was carrying the great Rabbi Tarfon, he left him and fled. Rabbi Abbahu said in the name of Rabbi Ḥaya ben Gamliel: All the days of that righteous man, Rabbi Tarfon, he was distressed over this matter, saying: Woe is me, for I made use of the crown of Torah, as Rabbi Tarfon was only released out of respect for his Torah learning.,And with regard to this statement, Rabba bar bar Ḥana said that Rabbi Yoḥa said: Whoever makes use of the crown of Torah is uprooted from the world. This can be derived by means of an a fortiori inference: If Belshazzar, who made use of the sacred Temple vessels, which had already become non-sacred vessels by that time, as after their forcible removal from the Temple the vessels lost their sanctity, as it is stated in the verse: “And robbers shall enter into it, and profane it” (Ezekiel 7:22), showing that once the Temple vessels have been robbed they become non-sacred, was uprooted from the world for his actions, as it is written: “On that night Belshazzar the Chaldean king was killed” (Daniel 5:30); one who makes use of the crown of Torah, which lives and endures forever and whose sanctity cannot be removed, all the more so shall he be uprooted.,The Gemara returns to the incident involving Rabbi Tarfon. And in the case of Rabbi Tarfon, since he was eating during the time when most of the knives had been set aside, why did that man trouble him? The Gemara explains: It was because someone had been stealing grapes from that man all year, and when he found Rabbi Tarfon he thought: This is the one who stole from me the entire year. The Gemara asks: If so, why did Rabbi Tarfon berate himself? Clearly he was justified in saving himself. The Gemara answers: Since Rabbi Tarfon was very wealthy, he should have sought to appease him with money in order to save himself, rather than relying on his status as a Torah scholar.,Apropos the story of Rabbi Tarfon’s regret for gaining personal benefit from his status as a Torah scholar, the Gemara cites similar teachings. It is taught in a baraita: The verse states: “To love the Lord your God, to listen to His voice, and to cleave to Him” (Deuteronomy 30:20). This verse indicates that a person should not say: I will read the written Torah so that they will call me a Sage; I will study Mishna so that they will call me Rabbi; I will review my studies so that I will be an Elder and will sit in the academy.,Rather, learn out of love, as the verse states: “To love the Lord your God.” And the honor will eventually come of its own accord, as it is stated: “Bind them upon your fingers; write them on the tablet of your heart” (Proverbs 7:3), and it states: “Its ways are ways of pleasantness, and all its paths are peace” (Proverbs 3:17), and it states: “It is a tree of life to those who grasp it; happy is everyone who holds it fast” (Proverbs 3:17). Consequently, one who studies in order to master Torah for its own sake, as reflected in the verse “bind them upon your fingers,” will eventually merit pleasantness, peace, and happiness.,Rabbi Eliezer bar Rabbi Tzadok says: Do things for the sake of their performance, not for any ulterior motive, and speak words of Torah for their own sake. Do not make them a crown with which to become glorified, and do not make them nor make them a dolabra [kordom] with which to hoe, i.e., do not use Torah study as a means of earning a livelihood. And this is an a fortiori inference: If Belshazzar, who made use only of sacred vessels that had become non-sacred vessels, was uprooted from the world, one who makes use of the crown of Torah, whose sanctity is permanent, all the more so shall he be uprooted from the world.,Rava said: In a time of need, it is permitted for a person to make himself known in a place where people do not know him. The proof is from what Obadiah said to Elijah in order to identify himself, as it is written: “But I, your servant, have feared the Lord from my youth” (I Kings 18:12). The Gemara asks: But this is difficult with regard to the story about Rabbi Tarfon, who was distraught because he revealed his identity to the man who placed him in the sack. The Gemara answers: The case of Rabbi Tarfon is different, as he was very wealthy, and therefore he should have sought to appease him with money.,Rava raises a contradiction: It is written that Obadiah spoke highly of himself: “But I, your servant, have feared the Lord from my youth.” And it is written: “Let another praise you, and not your own mouth” (Proverbs 27:2). He answers: This verse is referring to a place where people know him, where he should not praise himself, whereas that verse is referring to a place where people do not know him.,Rava said further: It is permitted for a Torah scholar to say: I am a Torah scholar, so resolve my case first, as it is written: “And the sons of David were priests” (II Samuel 8:18). The sons of David could not have been actual priests, as David was not a priest. Rather, the verse indicates that just as a priest takes his portion first, so too, a Torah scholar takes his portion first. And a priest, from where do we derive that he takes his portion first? As it is written: “And you shall sanctify him, for he offers the bread of your God” (Leviticus 21:8). And the school of Rabbi Yishmael taught: The phrase “and you shall sanctify him” applies with regard to every matter of sanctity:

353. Babylonian Talmud, Sanhedrin, 107a, 107b, 110b, 12a, 34b, 48b, 87b, 89a, 93b, 94a, 96b, 74a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Gera, Judith (2014) 361

74a. רב פפא אמר במפותה ודברי הכל,אביי אמר ביכול להציל באחד מאבריו ורבי יונתן בן שאול היא דתניא רבי יונתן בן שאול אומר רודף שהיה רודף אחר חבירו להורגו ויכול להצילו באחד מאבריו ולא הציל נהרג עליו,מאי טעמא דרבי יונתן בן שאול דכתיב (שמות כא, כב) וכי ינצו אנשים (יחדו) וגו' וא"ר אלעזר במצות שבמיתה הכתוב מדבר דכתיב (שמות כא, כג) ואם אסון יהיה ונתתה נפש תחת נפש ואפ"ה אמר רחמנא ולא יהיה אסון ענוש יענש,אי אמרת בשלמא יכול להציל באחד מאבריו לא ניתן להצילו בנפשו היינו דמשכחת לה דיענש כגון שיכול להציל באחד מאבריו,אלא אי אמרת יכול להציל באחד מאבריו נמי ניתן להצילו בנפשו היכי משכחת לה דיענש,דילמא שאני הכא דמיתה לזה ותשלומין לזה,לא שנא דאמר רבא רודף שהיה רודף אחר חבירו ושיבר את הכלים בין של נרדף ובין של כל אדם פטור מאי טעמא מתחייב בנפשו הוא,ונרדף ששיבר את הכלים של רודף פטור של כל אדם חייב של רודף פטור שלא יהא ממונו חביב עליו מגופו של כל אדם חייב שמציל עצמו בממון חבירו,ורודף שהיה רודף אחר רודף להצילו ושיבר את הכלים בין של רודף בין של נרדף בין של כל אדם פטור ולא מן הדין שאם אי אתה אומר כן נמצא אין לך כל אדם שמציל את חבירו מיד הרודף:,אבל הרודף אחר בהמה: תניא רשב"י אומר העובד עבודת כוכבים ניתן להצילו בנפשו מק"ו ומה פגם הדיוט ניתן להצילו בנפשו פגם גבוה לא כל שכן וכי עונשין מן הדין קא סבר עונשין מן הדין,תניא רבי אלעזר ברבי שמעון אומר המחלל את השבת ניתן להצילו בנפשו סבר לה כאבוה דאמר עונשין מן הדין ואתיא שבת בחילול חילול מעבודת כוכבים,א"ר יוחנן משום ר"ש בן יהוצדק נימנו וגמרו בעליית בית נתזה בלוד כל עבירות שבתורה אם אומרין לאדם עבור ואל תהרג יעבור ואל יהרג חוץ מעבודת כוכבים וגילוי עריות ושפיכות דמים,ועבודת כוכבים לא והא תניא א"ר ישמעאל מנין שאם אמרו לו לאדם עבוד עבודת כוכבים ואל תהרג מנין שיעבוד ואל יהרג ת"ל (ויקרא יח, ה) וחי בהם ולא שימות בהם,יכול אפילו בפרהסיא תלמוד לומר (ויקרא כב, לב) ולא תחללו את שם קדשי ונקדשתי,אינהו דאמור כר"א דתניא ר"א אומר (דברים ו, ה) ואהבת את ה' אלהיך בכל לבבך ובכל נפשך ובכל מאדך אם נאמר בכל נפשך למה נאמר בכל מאדך ואם נאמר בכל מאדך למה נאמר בכל נפשך,אם יש לך אדם שגופו חביב עליו מממונו לכך נאמר בכל נפשך ואם יש לך אדם שממונו חביב עליו מגופו לכך נאמר בכל מאדך,גילוי עריות ושפיכות דמים כדרבי דתניא רבי אומר (דברים כב, כו) כי כאשר יקום איש על רעהו ורצחו נפש כן הדבר הזה וכי מה למדנו מרוצח,מעתה הרי זה בא ללמד ונמצא למד מקיש רוצח לנערה המאורסה מה נערה המאורסה ניתן להצילו בנפשו אף רוצח ניתן להצילו בנפשו,ומקיש נערה המאורסה לרוצח מה רוצח יהרג ואל יעבור אף נערה המאורסה תהרג ואל תעבור,רוצח גופיה מנא לן סברא הוא דההוא דאתא לקמיה דרבה ואמר ליה אמר לי מרי דוראי זיל קטליה לפלניא ואי לא קטלינא לך אמר ליה לקטלוך ולא תיקטול מי יימר דדמא דידך סומק טפי דילמא דמא דהוא גברא סומק טפי,כי אתא רב דימי א"ר יוחנן לא שנו אלא שלא בשעת גזרת המלכות) אבל בשעת גזרת המלכות אפי' מצוה קלה יהרג ואל יעבור,כי אתא רבין א"ר יוחנן אפי' שלא בשעת גזרת מלכות לא אמרו אלא בצינעא אבל בפרהסיא אפי' מצוה קלה יהרג ואל יעבור,מאי מצוה קלה אמר רבא בר רב יצחק אמר רב

74a. Rav Pappa says: The ruling of the mishna, which lists his sister among those for whom he must pay a fine, is stated with regard to a young woman who was seduced, and in the case of seduction all agree that the woman is not saved at the cost of the seducer’s life, as the intercourse was consensual.,Abaye says: The ruling of the mishna is stated with regard to a young woman who was raped in a case where one was able to save her by injuring the pursuer in one of his limbs, so that it was not necessary to kill him in order to achieve her rescue, and it is in accordance with the opinion of Rabbi Yonatan ben Shaul. As it is taught in a baraita: Rabbi Yonatan ben Shaul says: If a pursuer was pursuing another to kill him, and one was able to save the pursued party without killing the pursuer, but instead by injuring him in one of his limbs, but he did not save him in this manner and rather chose to kill him, he is executed on his account as a murderer.,The Gemara explains: What is the reason of Rabbi Yonatan ben Shaul? As it is written: “If men strive and strike a woman with child, so that her fruit departs, and yet no further harm ensues, he shall be punished, according to the demands that the woman’s husband makes on him; and he shall pay it as the judges determine” (Exodus 21:22). And concerning this Rabbi Elazar says: The verse is speaking of striving to kill, where each man was trying to kill the other. The proof is that it is written: “But if any harm ensues, then you shall give life for life” (Exodus 21:23), and if there was no intention to kill, why should he be executed? And even so, the Merciful One states: “And yet no further harm ensues, he shall be punished,” teaching that he must pay the monetary value of the fetus to the woman’s husband.,Granted, if you say that in a case where one is able to save the pursued party by injuring the pursuer in one of his limbs, he may not save the pursued party at the cost of the pursuer’s life, and if he killed the pursuer rather than injure him he is liable to receive the death penalty, that is how you find the possibility that the one who ultimately struck the woman would be punished. This would be in a case where it was possible to save the man under attack, i.e., one of the men who were fighting, by injuring the pursuer, i.e., the other man, who ultimately struck the woman, in one of his limbs. In this case, the one who ultimately struck the woman was not subject to being killed. Therefore, he is subject to pay a fine.,But if you say that even if one is able to save the pursued party by injuring the pursuer in one of his limbs, he can also save him at the cost of the pursuer’s life, how can you find the possibility that the one who ultimately struck the woman would be punished? When he was going to strike the other man, he was at risk of being killed, as anybody could have killed him at that time, and the halakha is that anybody who commits an act warranting death exempts himself from any monetary obligation ensuing from that act.,The Gemara tries to refute this reasoning: Perhaps it is different here because his two liabilities are not on account of the same person; rather, his liability to be put to death is on account of this person, the man with whom he fought, while his liability to give payment is on account of that person, the woman he ultimately struck. Consequently, he is liable to receive both punishments.,The Gemara rejects this distinction: There is no difference. As Rava says: If a pursuer was pursuing another to kill him, and during the course of the chase the pursuer broke vessels belonging either to the person being pursued or to anyone else, he is exempt from paying for the broken vessels. What is the reason for this? The reason is that he is liable to be killed, since everyone is entitled to kill him in order to save the victim’s life, and one who commits an act rendering himself liable to be killed is exempt from any monetary obligation arising from that act, even if the payment were to be made to a person not connected to the act for which he is liable to be killed.,Rava continues: And if the pursued party broke vessels while fleeing from the pursuer, if those vessels belonged to the pursuer, the pursued party is exempt. But if they belonged to anyone else, he is liable to pay for them. The Gemara explains: If the vessels belonged to the pursuer, he is exempt. The reason for this is so that the pursuer’s property should not be more precious to the pursuer than his own body. Were the one being pursued to cause the pursuer bodily harm, he would be exempt; all the more so when the pursued one breaks the pursuer’s vessels. And if the vessels belonged to anyone else, he is liable, as he saved himself at the expense of another’s property, and that other person should not have to suffer a loss on his account.,Rava continues: But if one pursuer was pursuing another pursuer in order to save him, i.e., if he was trying to save the person being pursued by killing the pursuer, and while doing so he broke vessels belonging either to the pursuer or to the one being pursued, or to anyone else, he is exempt from paying for them. The Gemara comments: This is not by strict law, as if one who saves himself at another’s expense is liable to pay for the damage, certainly one who saves another at the expense of a third party should bear similar liability. Rather, it is an ordice instituted by the Sages. This is because if you do not say that he is exempt, it will be found that no person will save another from a pursuer, as everyone will be afraid of becoming liable to pay for damage caused in the course of saving the pursued party.,§ The mishna teaches: But with regard to one who pursues an animal to sodomize it, or one who seeks to desecrate Shabbat, or one who is going to engage in idol worship, they are not saved at the cost of their lives. It is taught in a baraita: Rabbi Shimon ben Yoḥai says: One who seeks to worship idols may be saved from transgressing at the cost of his life. This is derived through an a fortiori inference: If to avoid the degradation of an ordinary person, such as in the case of a rapist who degrades his victim, he can be saved even at the cost of his life, all the more so is it not clear that one may kill the transgressor to avoid the degrading of the honor of God through the worship of idols? The Gemara asks: But does the court administer punishment based on an a fortiori inference? The Gemara answers: Rabbi Shimon ben Yoḥai maintains that the court administers punishment based on an a fortiori inference.,It is taught in a baraita: Rabbi Elazar, son of Rabbi Shimon, says: One who seeks to desecrate Shabbat may be saved from transgressing even at the cost of his life. The Gemara explains that Rabbi Elazar holds in accordance with the opinion of his father, Rabbi Shimon, who says: The court administers punishment based on an a fortiori inference, and the halakha with regard to one who desecrates Shabbat is derived from the halakha with regard to idol worship by way of a verbal analogy between the word “desecration” mentioned in the context of Shabbat and the word “desecration” mentioned in the context of idol worship.,§ The Gemara now considers which prohibitions are permitted in times of mortal danger. Rabbi Yoḥa says in the name of Rabbi Shimon ben Yehotzadak: The Sages who discussed this issue counted the votes of those assembled and concluded in the upper story of the house of Nitza in the city of Lod: With regard to all other transgressions in the Torah, if a person is told: Transgress this prohibition and you will not be killed, he may transgress that prohibition and not be killed, because the preserving of his own life overrides all of the Torah’s prohibitions. This is the halakha concerning all prohibitions except for those of idol worship, forbidden sexual relations, and bloodshed. Concerning those prohibitions, one must allow himself to be killed rather than transgress them.,The Gemara asks: And should one not transgress the prohibition of idol worship to save his life? But isn’t it taught in a baraita: Rabbi Yishmael said: From where is it derived that if a person is told: Worship idols and you will not be killed, from where is it derived that he should worship the idol and not be killed? The verse states: “You shall keep My statutes and My judgments, which a person shall do, and he shall live by them” (Leviticus 18:5), thereby teaching that the mitzvot were given to provide life, but they were not given so that one will die due to their observance.,The baraita continues: One might have thought that it is permitted to worship the idol in this circumstance even in public, i.e., in the presence of many people. Therefore, the verse states: “Neither shall you profane My holy name; but I will be hallowed among the children of Israel: I am the Lord Who sanctifies you” (Leviticus 22:32). Evidently, one is not required to allow himself to be killed so as not to transgress the prohibition of idol worship when in private; but in public he must allow himself to be killed rather than transgress.,The Gemara answers: Those in the upper story of the house of Nitza stated their opinion in accordance with the opinion of Rabbi Eliezer. As it is taught in a baraita that Rabbi Eliezer says: It is stated: “And you shall love the Lord your God with all your heart, with all your soul, and with all your might” (Deuteronomy 6:5). If it is stated: “With all your soul,” why is it also stated: “With all your might,” which indicates with all your material possessions? And if it is stated: “With all your might,” why is it also stated: “With all your soul”? One of these clauses seems to be superfluous.,Rather, this serves to teach that if you have a person whose body is more precious to him than his property, it is therefore stated: “With all your soul.” That person must be willing to sacrifice even his life to sanctify God’s name. And if you have a person whose property is more precious to him than his body, it is therefore stated: “With all your might.” That person must even be prepared to sacrifice all his property for the love of God. According to the opinion of Rabbi Eliezer, one must allow himself to be killed rather than worship an idol.,From where is it derived that one must allow himself to be killed rather than transgress the prohibition of forbidden sexual relations and the prohibition of bloodshed? This is in accordance with the opinion of Rabbi Yehuda HaNasi. As it is taught in a baraita: Rabbi Yehuda HaNasi says: With regard to the rape of a betrothed young woman it is written: “But you shall do nothing to the young woman; the young woman has committed no sin worthy of death; for as when a man rises against his neighbor, and slays him, so too with this matter” (Deuteronomy 22:26). But why would the verse mention murder in this context? But what do we learn here from a murderer?,Now, the mention of murder came in order to teach a halakha about the betrothed young woman, and it turns out that, in addition, it derives a halakha from that case. The Torah juxtaposes the case of a murderer to the case of a betrothed young woman to indicate that just as in the case of a betrothed young woman one may save her at the cost of the rapist’s life, so too, in the case of a murderer, one may save the potential victim at the cost of the murderer’s life.,And conversely, the Torah juxtaposes a betrothed young woman to a murderer to indicate that just as with regard to a potential murderer, the halakha is that if one was ordered to murder another, he must be killed and not transgress the prohibition of bloodshed, so too, with regard to a betrothed young woman, if she is faced with rape, she must be killed and not transgress the prohibition of forbidden sexual relations.,The Gemara asks: From where do we derive this halakha with regard to a murderer himself, that one must allow himself to be killed rather than commit murder? The Gemara answers: It is based on logical reasoning that one life is not preferable to another, and therefore there is no need for a verse to teach this halakha. The Gemara relates an incident to demonstrate this: As when a certain person came before Rabba and said to him: The lord of my place, a local official, said to me: Go kill so-and-so, and if not I will kill you, what shall I do? Rabba said to him: It is preferable that he should kill you and you should not kill. Who is to say that your blood is redder than his, that your life is worth more than the one he wants you to kill? Perhaps that man’s blood is redder. This logical reasoning is the basis for the halakha that one may not save his own life by killing another.,§ When Rav Dimi came from Eretz Yisrael to Babylonia, he said that Rabbi Yoḥa said: The Sages taught that one is permitted to transgress prohibitions in the face of mortal danger only when it is not a time of religious persecution. But in a time of religious persecution, when the gentile authorities are trying to force Jews to violate their religion, even if they issued a decree about a minor mitzva, one must be killed and not transgress.,When Ravin came from Eretz Yisrael to Babylonia, he said that Rabbi Yoḥa said: Even when it is not a time of religious persecution, the Sages said that one is permitted to transgress a prohibition in the face of mortal danger only when he was ordered to do so in private. But if he was ordered to commit a transgression in public, even if they threaten him with death if he does not transgress a minor mitzva, he must be killed and not transgress.,The Gemara asks: What is a minor mitzva for this purpose? Rava bar Yitzḥak says that Rav says:

354. Babylonian Talmud, Rosh Hashanah, 25a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •temple (in jerusalem), second Found in books: Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 144

25a. וערבית במערב א"ר יוחנן בן נורי עדי שקר הם כשבאו ליבנה קיבלן רבן גמליאל,ועוד באו שנים ואמרו ראינוהו בזמנו ובליל עיבורו לא נראה וקיבלן ר"ג,אמר רבי דוסא בן הורכינס עדי שקר הן היאך מעידים על האשה שילדה ולמחר כריסה בין שיניה אמר לו רבי יהושע רואה אני את דבריך שלח לו ר"ג גוזרני עליך שתבא אצלי במקלך ובמעותיך ביוה"כ שחל להיות בחשבונך,הלך ומצאו ר"ע מיצר אמר לו יש לי ללמוד שכל מה שעשה ר"ג עשוי שנאמר (ויקרא כג, ד) אלה מועדי ה' מקראי קדש אשר תקראו אתם בין בזמנן בין שלא בזמנן אין לי מועדות אלא אלו,בא לו אצל ר' דוסא בן הורכינס אמר לו אם באין אנו לדון אחר בית דינו של ר"ג צריכין אנו לדון אחר כל בית דין ובית דין שעמד מימות משה ועד עכשיו שנאמר (שמות כד, ט) ויעל משה ואהרן נדב ואביהוא ושבעים מזקני ישראל ולמה לא נתפרשו שמותן של זקנים אלא ללמד שכל שלשה ושלשה שעמדו בית דין על ישראל הרי הוא כבית דינו של משה,נטל מקלו ומעותיו בידו והלך ליבנה אצל ר"ג ביום שחל יוה"כ להיות בחשבונו עמד ר"ג ונשקו על ראשו אמר לו בוא בשלום רבי ותלמידי רבי בחכמה ותלמידי שקבלת את דברי:,

25a. and that same day we saw the new moon in the evening in the west. Rabbi Yoḥa ben Nuri said: They are false witnesses, as it is impossible to see the new moon so soon after the last sighting of the waning moon. However, when they arrived in Yavne, Rabban Gamliel accepted them as witnesses without concern.,And there was another incident in which two witnesses came and said: We saw the new moon at its anticipated time, i.e., on the night of the thirtieth day of the previous month; however, on the following night, i.e., the start of the thirty-first, which is often the determit of a full, thirty-day month, it was not seen. And nevertheless Rabban Gamliel accepted their testimony and established the New Moon on the thirtieth day.,Rabbi Dosa ben Horkinas disagreed and said: They are false witnesses; how can witnesses testify that a woman gave birth and the next day her belly is between her teeth, i.e., she is obviously still pregt? If the new moon was already visible at its anticipated time, how could it not be seen a day later? Rabbi Yehoshua said to him: I see the logic of your statement; the New Moon must be established a day later. Upon hearing that Rabbi Yehoshua had challenged his ruling, Rabban Gamliel sent a message to him: I decree against you that you must appear before me with your staff and with your money on the day on which Yom Kippur occurs according to your calculation; according to my calculation, that day is the eleventh of Tishrei, the day after Yom Kippur.,Rabbi Akiva went and found Rabbi Yehoshua distressed that the head of the Great Sanhedrin was forcing him to desecrate the day that he maintained was Yom Kippur. In an attempt to console him, Rabbi Akiva said to Rabbi Yehoshua: I can learn from a verse that everything that Rabban Gamliel did in sanctifying the month is done, i.e., it is valid. As it is stated: “These are the appointed seasons of the Lord, sacred convocations, which you shall proclaim in their season” (Leviticus 23:4). This verse indicates that whether you have proclaimed them at their proper time or whether you have declared them not at their proper time, I have only these Festivals as established by the representatives of the Jewish people.,Rabbi Yehoshua then came to Rabbi Dosa ben Horkinas, who said to him: If we come to debate and question the rulings of the court of Rabban Gamliel, we must debate and question the rulings of every court that has stood from the days of Moses until now. As it is stated: “Then Moses went up, and Aaron, Nadav and Avihu, and seventy of the Elders of Israel” (Exodus 24:9). But why were the names of these seventy Elders not specified? Rather, this comes to teach that every set of three judges that stands as a court over the Jewish people has the same status as the court of Moses. Since it is not revealed who sat on that court, apparently it is enough that they were official judges in a Jewish court.,When Rabbi Yehoshua heard that even Rabbi Dosa ben Horkinas maintained that they must submit to Rabban Gamliel’s decision, he took his staff and his money in his hand, and went to Yavne to Rabban Gamliel on the day on which Yom Kippur occurred according to his own calculation. Upon seeing him, Rabban Gamliel stood up and kissed him on his head. He said to him: Come in peace, my teacher and my student. You are my teacher in wisdom, as Rabbi Yehoshua was wiser than anyone else in his generation, and you are my student, as you accepted my statement, despite your disagreement.,It is taught in a baraita that Rabban Gamliel said to the Sages, in explanation of his opinion that it is possible for the new moon to be visible so soon after the last sighting of the waning moon: This is the tradition that I received from the house of my father’s father: Sometimes the moon comes by a long path and sometimes it comes by a short one.,Rabbi Yoḥa said: What is the reason for the opinion of the house of Rabbi Yehuda HaNasi, i.e., the house of the heads of the Great Sanhedrin, the source of Rabban Gamliel’s ruling? As it is written: “Who appointed the moon for seasons; the sun knows its going down” (Psalms 104:19). This verse indicates that it is only the sun that knows its going down, i.e., its seasons and the times that it shines are the same every year. In contrast, the moon does not know its going down, as its course is not identical every month.,§ The Gemara relates that Rabbi Ḥiyya once saw the waning moon standing in the sky on the morning of the twenty-ninth of the month. He took a clump of earth and threw it at the moon, saying: This evening we need to sanctify you, i.e., the new moon must be visible tonight so that we may declare the thirtieth of the month as the New Moon, and you are still standing here? Go and cover yourself for now, so that the new moon will be seen only after nightfall. The Gemara further relates that Rabbi Yehuda HaNasi once said to Rabbi Ḥiyya: Go to a place called Ein Tav and sanctify the New Moon there, and send me a sign that you have sanctified it. The sign is: David, king of Israel, lives and endures.,The Sages taught in a baraita: Once the sky was covered with clouds, and the form of the moon was visible on the twenty-ninth of the month. The people thought to say that the day was the New Moon, and the court sought to sanctify it. However, Rabban Gamliel said to them: This is the tradition that I received from the house of my father’s father: The monthly cycle of the renewal of the moon takes no less than twenty-nine and a half days, plus two-thirds of an hour, plus seventy-three of the 1,080 subsections of an hour.,The baraita continues: And on that day the mother of the Sage ben Zaza died, and Rabban Gamliel delivered a great eulogy on her behalf. He did this not because she was worthy of this honor; rather, he eulogized her so that the people would know that the court had not sanctified the month, as eulogies are prohibited on the New Moon.,§ The mishna taught that Rabbi Akiva went and found him distressed that the head of the Great Sanhedrin was forcing him to desecrate the day that he maintained was Yom Kippur. A dilemma was raised before the Sages: Who was distressed? Was Rabbi Akiva distressed or was Rabbi Yehoshua distressed? The Gemara answers: Come and hear, as it is taught in a baraita: Rabbi Akiva went and found Rabbi Yehoshua in a state of distress, and he said to him: My teacher, for what reason are you distressed? Rabbi Yehoshua said to him: Rabbi Akiva, it is fitting for one to fall sick in bed for twelve months, rather than to have this decree issued against him that he should have to desecrate Yom Kippur.,Rabbi Akiva said to him: My teacher, allow me to say before you one matter that you yourself once taught me. He said to him: Speak. He said to him: It states with respect to the Festivals: “The appointed seasons of the Lord, which you shall proclaim them [otam] to be sacred convocations (Leviticus 23:2). And it is written: “These are the appointed seasons of the Lord, sacred convocations; you shall proclaim them [otam] in their season” (Leviticus 23:4). And it is written: “These are the appointed seasons of the Lord; you shall proclaim them [otam] to be sacred convocations” (Leviticus 23:37). Three times the verses use the term: Them [otam], which can also be read as you [atem], in plural.,This comes to teach: You [atem] are authorized to determine the date of the new month, even if you unwittingly establish the New Moon on the wrong day; you, even if you do so intentionally; you, even if you are misled by false witnesses. In all cases, once the court establishes the day as the New Moon, it is sanctified, and God grants His consent. After hearing this, Rabbi Yehoshua said to him in these words: Akiva, you have consoled me; you have consoled me.,§ The mishna taught that Rabbi Yehoshua next came to Rabbi Dosa ben Horkinas, who proved to him that the court of Rabban Gamliel has the same legal status as the court of Moses. The Sages taught in a baraita: Why were the names of these seventy Elders who sat together with Moses on his court not specified? The reason is so that a person not say: Is so-and-so the judge in my time, like Moses and Aaron? Is so-and-so like Nadav and Avihu? Is so-and-so like Eldad and Medad? Therefore, the names of the other elders were not specified, so that there is no way of knowing the qualifications of the elders in the time of Moses to compare them to later judges.,And similarly it says: “And Samuel said to the people: It is the Lord Who made Moses and Aaron” (I Samuel 12:6). And it says further: “And the Lord sent Jerubaal and Bedan and Jephthah and Samuel” (I Samuel 12:11). The Gemara explains: Jerubaal, this is Gideon. And why is he called Jerubaal? The reason is that he waged a quarrel against Baal. Bedan, this is Samson. And why is he called Bedan? As he came from the tribe of Dan. Jephthah, in accordance with its regular meaning, i.e., this is referring to Jephthah himself and is not a nickname.

355. Babylonian Talmud, Yevamot, 49b, 103a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Gera, Judith (2014) 406

103a. בין עומד בין יושב בין מוטה והחולצת מן הסומא חליצתה כשרה אבל במנעל הנפרם שאין חופה את רוב הרגל בסנדל הנפחת שאינו מקבל את רוב הרגל ובסמיכת הידים ובאנפיליא של בגד וחולצת מן הקטן חליצתה פסולה,קב הקיטע מני רבי מאיר היא דתנן הקיטע יוצא בקב שלו דברי רבי מאיר ר' יוסי אוסר,באנפיליא של בגד אתאן לרבנן,אמר אביי מדסיפא רבנן רישא נמי רבנן ורישא במחופה עור,אמר ליה רבא אבל אין מחופה עור מאי פסול אי הכי אדתני סיפא באנפיליא של בגד ליפלוג בדידה בד"א במחופה עור אבל אין מחופה עור פסול,אלא אמר רבא מדרישא רבי מאיר סיפא נמי רבי מאיר האי מגין והאי לא מגין,אמר אמימר האי מאן דחליץ צריך למדחסיה לכרעיה,אמר ליה רב אשי לאמימר והתניא בין עומד בין יושב בין מוטה אימא ולעולם דדחיס לכרעיה,ואמר אמימר האי מאן דמסגי על ליחתא דכרעיה לא חליץ אמר ליה רב אשי לאמימר והתניא סמוכות הרגלים לאו דחליץ בה איהו לא דיהיב ליה לאחר וחליץ,אמר רב אשי למאי דקאמר אמימר לאו בר אובא חליץ ולאו בר קיפוף חליץ:,מן הארכובה ולמטה כו': ורמינהי רגלים פרט לבעלי קבין,שאני הכא דכתיב (דברים כה, ט) מעל רגלו אי הכי למעלה מן הארכובה נמי מעל ולא מעל דמעל,אמר רב פפא שמע מינה האי איסתוירא עד ארעא נחית דאי סלקא דעתך מיפסק פסיק הוה ליה איהו מעל ושוקא מעל דמעל אמר רב אשי אפילו תימא מיפסק פסיק כל דבהדי כרעא ככרעא דמי:,מן הארכובה ולמעלה: מתיב רב כהנא (דברים כח, נז) ובשליתה היוצאת מבין רגליה אמר אביי בשעה שכורעת לילד נועצת עקביה בירכותיה ויולדת,ת"ש (שמואל ב יט, כה) לא עשה רגליו ולא עשה שפמו לישנא מעליא תא שמע (שמואל א כד, ד) ויבא שאול להסך את רגליו לישנא מעליא,ת"ש (שופטים ג, כד) אך מסיך הוא רגליו בחדר המקירה לישנא מעליא בין רגליה כו' לישנא מעליא,אמר רבי יוחנן שבע בעילות בעל אותו רשע באותו היום שנאמר (שופטים ה, כז) בין רגליה כרע נפל שכב בין רגליה כרע נפל באשר כרע שם נפל שדוד והא קא מתהניא מעבירה אמר רבי יוחנן משום ר"ש בן יוחי כל טובתן של רשעים

103a. whether the yavam is standing or sitting or leaning; and a woman who performs ḥalitza on a blind yavam; in all of these cases her ḥalitza is valid. But if she performs ḥalitza when he is wearing a shoe that is so torn that it does not cover most of the foot; or using a broken sandal that does not hold most of the foot; or using a hand blanket that the amputee wears on his hands, similar to a leather shoe, in order to drag himself using them; or using a soft shoe [anpileya] made of cloth; or a woman who performs halitza with a yavam who is a minor; in all these cases her ḥalitza is disqualified.,The Gemara comments: Who is the tanna who holds that an amputee’s prosthetic is considered a shoe? It is Rabbi Meir, as we learned in a mishna (Shabbat 65b): One with an amputated leg may go out on Shabbat with his wooden leg, as it has the legal status of a shoe; this is the statement of Rabbi Meir. He reasons that the prosthesis functions like the shoe of any other person, indicating that Rabbi Meir is not especially concerned about the material from which the shoe is made. And Rabbi Yosei, on the other hand, prohibits the amputee from going out on Shabbat with his wooden leg, as he does not consider it a shoe that is being worn, but rather a wooden object that is being carried.,The Gemara asks how Rabbi Meir can be the tanna of the baraita, as the continuation of the baraita states ḥalitza is disqualified if performed with an anpileya made of cloth, as this cloth shoe is not to be considered a shoe. If so, have we come to the opinion of the Rabbis, who rule in accordance with Rabbi Yosei, and render it prohibited to use any shoes for ḥalitza that are not made of leather?,In an attempt to resolve the contradiction Abaye said: Since the latter clause of the baraita is in accordance with the Rabbis, who rule like Rabbi Yosei, the first clause is also in accordance with the Rabbis. And therefore the first clause, which permits the amputee’s prosthesis, is referring to a prosthetic foot covered in leather, as it constitutes a shoe due to its leather exterior.,Rava said to him: But according to your explanation, if the prosthesis is not covered in leather, what would its status be? It would be unfit. If so, rather than teaching in the latter clause: Anpileya made of cloth is invalid for ḥalitza, let it distinguish within the matter itself and say: In what case is this statement that a wooden prosthesis is fit said? It is in the case of a prosthetic leg covered in leather, but if it is not covered in leather, it is unfit.,Rather, the fact that the baraita was not taught in that manner indicates that Abaye’s explanation is incorrect. Therefore, Rava said that the contradiction should be reconciled in another way: Since the first clause of the baraita is in accordance with the opinion of Rabbi Meir, that the shoes need not be made of leather, the latter clause is also taught in accordance with the opinion of Rabbi Meir, and the distinction between a wooden prosthetic and an anpileya of cloth is: This prosthesis protects the foot, and that soft shoe does not protect the foot, as it does not have a hard sole. Rabbi Meir does not require that the shoe be of leather, but he does require that it be protective footwear.,With regard to the statement in the baraita that indicates that ḥalitza may be performed even if the yavam is not standing, Ameimar said: The one who performs ḥalitza by having his yevama remove his shoe must press his foot to the ground, and while in this position the yevama will remove his shoe.,Rav Ashi said to Ameimar: But isn’t it taught in the baraita above: She may perform ḥalitza whether he was standing or sitting or leaning? One who is leaning cannot easily press his foot into the ground. He answered him: Say that the man may perform ḥalitza while in any of these positions, but that actually this is true only if he presses his foot to the ground, which is admittedly more difficult to do while leaning.,And Ameimar also said about this issue: Someone who walks on the backs of his feet, meaning he is clubfooted and his foot is twisted upside down, cannot perform ḥalitza. Rav Ashi said to Ameimar: But isn’t it taught in a baraita: Leg supports can be used for ḥalitza. Does this not mean that this lame individual performs ḥalitza using these supports on his knees? This would indicate that even one with twisted feet can perform ḥalitza. The Gemara answers: No, the intention is that if he gave these supports to another whose foot is shaped normally and he wore them while performing ḥalitza, it is valid. That other one is allowed to perform ḥalitza while wearing these supports because they are also considered shoes, but one whose foot is misshapen may not perform ḥalitza with them, as it functions for him as a foot, not a shoe.,Rav Ashi said: According to what Ameimar said, bar Uva cannot perform ḥalitza and bar Kipof cannot perform ḥalitza, as these two, who were famous eulogizers in Rav Ashi’s generation, had feet that became so crooked that they were unable to walk normally.,It was taught in the mishna that if one’s leg was amputated from the knee down and his yevama performed ḥalitza with him, the ḥalitza is valid. The Gemara raises a contradiction from a baraita that comments on the pilgrimage one makes to Jerusalem during a Festival. The Torah states: “Three Festivals [regalim] you shall celebrate for Me in the year” (Exodus 23:14). The baraita comments on the verse: Festivals are referred to in the verse as regalim, which literally means feet, indicating that one must actually make the pilgrimage to Jerusalem by foot [regel] during the Festival, which comes to exclude people who have prostheses. This indicates that a prosthetic foot is not called a regel, which seems to contradict the mishna that allows ḥalitza on a prosthetic from the knee down.,The Gemara answers: It is different here, with respect to ḥalitza, as it is written: “She removes the shoe from on his foot [me’al raglo]” (Deuteronomy 25:9), which indicates that not only can his actual foot be used for performing ḥalitza, but also the part above it, i.e., the calf. The Gemara objects: If that is so, that one may use a part of his leg above his foot to perform ḥalitza, then if one’s leg was amputated from above the knee, he should also be eligible for ḥalitza; and yet, the same mishna taught that only one with a leg amputated from below the knee is eligible for ḥalitza. The Gemara answers that the verse states: “From on his foot,” meaning above his foot, but not: From on that which is on his foot; the wording indicates that it can be above his foot until the knee, but not any further above that.,Rav Pappa said: Learn from here that the heel bone [istavira] reaches to the ground where it connects to the foot, for if it enters your mind to say that it is separate and divided, and there is another bone in between, then that ankle bone is “from on the foot” and the calf would be prohibited for ḥalitza, as it would be considered: From on that which is on his foot. Rav Ashi said: Even if you say that it is separate and divided from the calf, because anything that is connected with the sole of the foot is considered like the foot, then the ankle is certainly part of the foot, making the calf the area that is “from on the foot.”,It was taught in the mishna that if one’s legs were amputated from the knee and above, the ḥalitza is invalid. This implies that the regel includes the calf but not the thigh. Rav Kahana raised an objection from the verse: “And against her afterbirth that emerges from between her legs [ragleha]” (Deuteronomy 28:57), implying that regel includes even the thighs. Abaye said: The verse actually means between her feet, as when a woman crouches to give birth, she pushes her heels into her thighs and she gives birth, so it appears as if the fetus emerges from between her feet.,The Gemara continues its challenge. Come and hear another verse: “He had neither dressed his feet [raglav], nor trimmed his beard” (II Samuel 19:25). The phrase “dressed his feet [raglav]” is referring to treating his pubic hair, implying that even the area around the thigh is referred to as regel. The Gemara answers: This is a euphemism. The Gemara attempts another challenge: Come and hear from another verse: “And Saul went in to cover his feet [raglav]” (I Samuel 24:3), meaning: To urinate, implying that regel refers even to the thighs. The Gemara answers: This is also a euphemism.,Come and hear the meaning of: His feet, from the following verse regarding the Moabite king, Eglon, which states: “Surely he is covering his feet [raglav] in the cabinet of the cool chamber” (Judges 3:24). The Gemara answers: This is a euphemism. The Gemara attempts another proof from a verse regarding Sisera’s encounter with Yael: “At her feet [ragleha] he sunk, he fell” (Judges 5:27), which indicates that they had sexual intercourse, and implies that regel includes the thigh. The Gemara answers: This is also a euphemism.,The Gemara elaborates on what happened when Sisera was in Yael’s tent. Rabbi Yoḥa said: That wicked man, Sisera, had sexual intercourse with Yael seven times that day, as it is stated: “At her feet he sunk, he fell, he lay; at her feet he sunk, he fell; where he sunk, there he fell down dead” (Judges 5:27). Each instance of the terms “sunk,” “fell,” or “lay” in the verse indicates an act of intercourse, as Yael sought to tire and weaken Sisera to enable her to kill him. The Gemara asks: But how could Yael do this even for the noble purpose of killing the wicked Sisera, as she derived pleasure from the transgression of licentious sexual relations with a gentile? Rabbi Yoḥa said in the name of Rabbi Shimon ben Yoḥai: Every act that is a benefit for the wicked

356. Nag Hammadi, The Second Treatise of The Great Seth, 52.14-53.1, 53.27, 53.28, 53.29, 53.30, 53.31, 53.32, 53.33, 59.22, 59.23, 59.24, 59.25, 59.26, 59.27, 59.28, 59.29, 59.30, 62.27-63.31, 63.43-64.4, 64.17, 64.18, 64.19, 64.20, 64.21, 64.22, 64.23, 64.24, 64.25, 64.26, 64.27 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 92, 93

357. Babylonian Talmud, Pesahim, 54a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •temple (in jerusalem) Found in books: Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 136

54a. ואיש תבונה ידלנה מים עמוקים עצה בלב איש זה עולא ואיש תבונה ידלנה זה רבה בר בר חנה ואינהו כמאן סברוה כי הא דאמר ר' בנימן בר יפת אמר רבי יוחנן מברכין על האור בין במוצאי שבת בין במוצאי יום הכפורים וכן עמא דבר,מיתיבי אין מברכין על האור אלא במוצאי שבת הואיל ותחילת ברייתו הוא וכיון שרואה מברך מיד רבי יהודה אומר סודרן על הכוס ואמר רבי יוחנן הלכה כרבי יהודה,לא קשיא כאן באור ששבת כאן באור היוצא מן העצים ומן האבנים,תני חדא אור היוצא מן העצים ומן האבנים מברכין עליו ותני חדא אין מברכין עליו לא קשיא כאן במוצאי שבת כאן במוצאי יום הכפורים,רבי מפזרן רבי חייא מכנסן אמר רבי יצחק בר אבדימי אע"פ שרבי מפזרן חוזר וסודרן על הכוס כדי להוציא בניו ובני ביתו,ואור במוצאי שבת איברי והא תניא עשרה דברים נבראו בערב שבת בין השמשות אלו הן באר והמן וקשת כתב ומכתב והלוחות וקברו של משה ומערה שעמד בו משה ואליהו פתיחת פי האתון ופתיחת פי הארץ לבלוע את הרשעים,רבי נחמיה אומר משום אביו אף האור והפרד ר' יאשיה אומר משום אביו אף האיל והשמיר רבי יהודה אומר אף הצבת הוא היה אומר צבתא בצבתא מתעבדא וצבתא קמייתא מאן עבד הא לאי בריה בידי שמים היא אמר ליה אפשר יעשנה בדפוס ויקבענה כיון הא לאי בריה בידי אדם היא,לא קשיא הא באור דידן הא באור דגיהנם אור דידן במוצאי שבת אור דגיהנם בערב שבת ואור דגיהנם בערב שבת איברי והא תניא *שבעה דברים נבראו קודם שנברא העולם ואלו הן תורה ותשובה וגן עדן וגיהנם וכסא הכבוד ובית המקדש ושמו של משיח,תורה דכתיב (משלי ח, כב) ה' קנני ראשית דרכו תשובה דכתיב (תהלים צ, ב) בטרם הרים יולדו וכתיב (תהלים צ, ג) תשב אנוש עד דכא ותאמר שובו בני אדם,גן עדן דכתיב (בראשית ב, ח) ויטע ה' אלהים גן בעדן מקדם גיהנם דכתיב (ישעיהו ל, לג) כי ערוך מאתמול תפתה,כסא הכבוד ובית המקדש דכתיב (ירמיהו יז, יב) כסא כבוד מרום מראשון מקום מקדשנו שמו של משיח דכתיב (תהלים עב, יז) יהי שמו לעולם לפני שמש ינון שמו,אמרי חללה הוא דנברא קודם שנברא העולם ואור דידיה בערב שבת,ואור דידיה בערב שבת איברי והתניא רבי יוסי אומר אור שברא הקב"ה בשני בשבת אין לו כבייה לעולם שנאמר (ישעיהו סו, כד) ויצאו וראו בפגרי האנשים הפושעים בי כי תולעתם לא תמות ואשם לא תכבה ואמר רבי בנאה בריה דרבי עולא מפני מה לא נאמר כי טוב בשני בשבת מפני שנברא בו אור של גיהנם ואמר רבי אלעזר אע"פ שלא נאמר בו כי טוב חזר וכללו בששי שנאמר (בראשית א, לא) וירא אלהים את כל אשר עשה והנה טוב מאד,אלא חללה קודם שנברא העולם ואור דידיה בשני בשבת ואור דידן במחשבה עלה ליבראות בערב שבת ולא נברא עד מוצאי שבת דתניא ר' יוסי אומר שני דברים עלו במחשבה ליבראות בערב שבת ולא נבראו עד מוצאי שבת ובמוצאי שבת נתן הקב"ה דיעה באדם הראשון מעין דוגמא של מעלה והביא שני אבנים וטחנן זו בזו ויצא מהן אור והביא שתי בהמות והרכיב זו בזו ויצא מהן פרד רבן שמעון בן גמליאל אומר פרד בימי ענה היה שנאמר (בראשית לו, כד) הוא ענה אשר מצא את הימים במדבר,דורשי חמורות היו אומרים ענה פסול היה לפיכך הביא פסול לעולם שנאמר (בראשית לו, כ) אלה בני שעיר החורי וכתיב אלה בני צבעון ואיה וענה אלא מלמד שבא צבעון על אמו והוליד ממנה ענה,ודילמא תרי ענה הוו אמר רבא אמינא מילתא דשבור מלכא לא אמרה ומנו שמואל איכא דאמרי אמר ר"פ אמינא מילתא דשבור מלכא לא אמרה ומנו רבא אמר קרא הוא ענה הוא ענה דמעיקרא,תנו רבנן עשרה דברים נבראו בערב שבת בין השמשות ואלו הן באר ומן וקשת הכתב והמכתב והלוחות קברו של משה ומערה שעמד בה משה ואליהו פתיחת פי האתון ופתיחת פי הארץ לבלוע את הרשעים ויש אומרים אף מקלו של אהרן שקדיה ופרחיה ויש אומרים אף המזיקין ויש אומרים אף

54a. but a man of understanding will draw it out” (Proverbs 20:5). Counsel in the heart of man is like deep water; that is a reference to Ulla, who had a thought but did not articulate it. But a man of understanding will draw it out; that is a reference to Rabba bar bar Ḥana, who understood the allusion even though it was not articulated. The Gemara asks: And in accordance with whose opinion do Ulla and Rabba bar bar Ḥana hold, leading them to reject Rabbi Abba’s statement of Rabbi Yoḥa’s opinion? The Gemara answers: They hold in accordance with that which Rabbi Binyamin bar Yefet said that Rabbi Yoḥa said: One recites the blessing over fire both at the conclusion of Shabbat and at the conclusion of Yom Kippur. And that is how the people act.,The Gemara raises an objection from that which was previously taught: One recites a blessing over fire only at the conclusion of Shabbat and not at the conclusion of Festivals or Yom Kippur, since the conclusion of Shabbat is the time of its original creation. And once he sees it, he recites the blessing immediately. Rabbi Yehuda says: One does not recite the blessing immediately; rather, he waits and arranges and recites the blessings over fire and spices over the cup of wine that accompanies the recitation of havdala. And Rabbi Yoḥa said: The halakha is in accordance with the opinion of Rabbi Yehuda. How does Rabbi Yoḥa explain the baraita?,The Gemara answers: This is not difficult. Here, where Rabbi Yoḥa said that one recites the blessing at the conclusion of Yom Kippur, it is referring to fire that rested on Yom Kippur, i.e., fire for which no prohibition was involved in its kindling, either because it was kindled before Yom Kippur or because it was kindled in a permitted manner, e.g., for a dangerously ill person. There, where Rabbi Yoḥa said that the blessing is recited only at the conclusion of Shabbat, it is referring to fire generated from wood and from stones after Shabbat, similar to the primordial fire, which was created at the conclusion of Shabbat.,It was taught in one baraita: With regard to fire generated from wood and stones, one recites a blessing over it; and it was taught in one other baraita: One does not recite a blessing over it. This apparent contradiction is not difficult. Here, where the baraita states that one recites a blessing, it is referring to the conclusion of Shabbat. There, where the baraita states that one does not recite a blessing, it is referring to the conclusion of Yom Kippur.,Rabbi Yehuda HaNasi would distribute the blessings over the fire and the spices, reciting each when the opportunity arose. Rabbi Ḥiyya would collect them, reciting all the blessings at the same time in the framework of havdala. Rabbi Yitzḥak bar Avdimi said: Even though Rabbi Yehuda HaNasi distributes them and recites each blessing at his first opportunity, he repeats the blessings and arranges and recites them over the cup of wine in order to discharge the obligation of his children and the members of his household.,The Gemara stated that fire was originally created at the conclusion of Shabbat. The Gemara asks: Was fire created at the conclusion of Shabbat? Wasn’t it taught in a baraita: Ten miraculous phenomena were created in heaven on Shabbat eve during twilight, and were revealed in the world only later? They were: Miriam’s well, and the manna that fell in the desert, and the rainbow, writing [ketav], and the writing instrument [mikhtav], and the tablets of the Ten Commandments, and the grave of Moses, and the cave in which Moses and Elijah stood, the opening of the mouth of Balaam’s donkey, and the opening of the earth’s mouth to swallow the wicked in the incident involving Korah.,Rabbi Neḥemya said in the name of his father: Even the fire and the mule, which is a product of crossbreeding, were created at that time. Rabbi Yoshiya said in the name of his father: Even the ram slaughtered by Abraham in place of Isaac, and the shamir worm used to shape the stones for the altar, were created at that time. Rabbi Yehuda says: Even the tongs were created at this time. He would say: Tongs can be fashioned only with other tongs, but who fashioned the first tongs? Indeed, the first pair of tongs was fashioned at the hand of Heaven. An anonymous questioner said to him: It is possible to fashion tongs with a mold and align it without the need for other tongs. Indeed, the first tongs were a creation of man. In any event, fire was originally created before Shabbat, not at the conclusion of Shabbat.,The Gemara answers: This is not difficult. This baraita is referring to our fire, and that baraita is referring to the fire of Gehenna. The Gemara explains: Our fire was created at the conclusion of Shabbat, but the fire of Gehenna was created on Shabbat eve. The Gemara proceeds to ask: Was the fire of Gehenna created on Shabbat eve? Wasn’t it taught in a baraita: Seven phenomena were created before the world was created, and they are: Torah, and repentance, and the Garden of Eden, and Gehenna, and the Throne of Glory, and the Temple, and the name of Messiah.,The Gemara provides sources for the notion that each of these phenomena was created before the world was. Torah was created before the world was created, as it is written: “The Lord made me as the beginning of His way, the first of His works of old” (Proverbs 8:22), which, based on the subsequent verses, is referring to the Torah. Repentance was created before the world was created, as it is written: “Before the mountains were brought forth, or ever You had formed the earth and the world, even from everlasting to everlasting, You are God,” and it is written immediately afterward: “You return man to contrition; and You say: Repent, children of man” (Psalms 90:2–3).,The Garden of Eden was created before the world was created, as it is written: “And God planted the Garden of Eden in the east [mikedem]” (Genesis 2:8). The term: In the east [mikedem] is interpreted in the sense of: Before [mikodem], i.e., before the world was created. Gehenna was created before the world was created, as it is written: “For its hearth is ordained of old” (Isaiah 30:33). The hearth, i.e., Gehenna, was created before the world was created.,The Throne of Glory and the Temple were created before the world was created, as it is written: “Your Throne of Glory on high from the beginning, in the place of our Sanctuary” (Jeremiah 17:12). The name of Messiah was created before the world was created, as it is written in the chapter discussing the Messiah: “May his name endure forever; his name existed before the sun” (Psalms 72:17). The name of Messiah already existed before the creation of the sun and the rest of the world. This baraita states that Gehenna was created before the world was created and not during twilight before the first Shabbat.,They say in answer: The void of Gehenna was created before the world, but its fire was created on Shabbat eve.,The Gemara asks: And was its fire created on Shabbat eve? Wasn’t it taught in a baraita that Rabbi Yosei says: The fire that the Holy One, Blessed be He, created on the second day of the week will never be extinguished, as it is stated: “And they shall go forth, and look upon the carcasses of the men who have rebelled against Me; for their worm shall not die, nor will their fire be extinguished; and they shall be an abhorrence to all flesh” (Isaiah 66:24)? And Rabbi Bana’a, son of Rabbi Ulla, said: Why doesn’t the verse state: That it was good, at the end of the second day of the week of Creation, as it does on the other days? It is because on that day the fire of Gehenna was created. And Rabbi Elazar said that even though: That it was good, was not stated with regard to the creations of the second day, He later included it on the sixth day, as it is stated: “And God saw all that He had done and behold, it was very good” (Genesis 1:31).,Rather, the void of Gehenna was created before the world was created, and its fire was created only on the second day of the week. And the thought arose in God’s mind to create our fire on Shabbat eve; however, it was not actually created until the conclusion of Shabbat, as it was taught in a baraita that Rabbi Yosei says: The thoughts of two phenomena arose in God’s mind on Shabbat eve, but were not actually created until the conclusion of Shabbat. At the conclusion of Shabbat, the Holy One, Blessed be He, granted Adam, the first man, creative knowledge similar to divine knowledge, and he brought two rocks and rubbed them against each other, and the first fire emerged from them. Adam also brought two animals, a female horse and a male donkey, and mated them with each other, and the resultant offspring that emerged from them was a mule. Rabban Shimon ben Gamliel disagrees and says that the first mule was in the days of Anah, as it is stated: “And these are the children of Zibeon: Aiah and Anah; this is Anah who found the mules in the wilderness, as he fed the donkeys of Zibeon his father” (Genesis 36:24).,The interpreters of Torah symbolism [ḥamurot] would say: Anah was the product of an incestuous relationship, and as a result he was spiritually unfit to produce offspring. Therefore, he brought an example of unfitness, i.e., an animal physically unfit to produce offspring, into the world, as it is stated: “These are the sons of Seir the Horite, the inhabitants of the land: Lotan, and Shoval, and Zibeon, and Anah” (Genesis 36:20). And it is also stated: “And these are the sons of Zibeon: Aiah and Anah” (Genesis 36:24). One verse describes both Anah and Zibeon as sons of Seir, meaning that they are brothers, while the other verse describes Anah as Zibeon’s son. Rather, this teaches that Zibeon cohabited with his mother, the wife of Seir, and fathered Anah from her. He is called Seir’s son although in fact he was the offspring of Seir’s son and Seir’s wife.,The Gemara asks: And perhaps there were two people named Anah, one the son of Zibeon and the other the son of Seir? Rava said: I will state a matter that even King Shapur did not state. And who is this King Shapur? This cannot be a reference to Shapur, king of Persia; rather, it must be an epithet for someone else. He is Shmuel, whose legal rulings were accepted by the public like the edicts of a king by his subjects. Some say a different version, that it was Rav Pappa who said: I will state a matter that even King Shapur did not state. And who is he that Rav Pappa is referring to by the epithet King Shapur? He is Rava. The verse said: “This is Anah who found the mules,” indicating that he is the same Anah mentioned initially in the earlier verse.,The Sages taught: Ten phenomena were created on Shabbat eve during twilight, and they were: Miriam’s well, and manna, and the rainbow, writing, and the writing instrument, and the tablets, the grave of Moses, and the cave in which Moses and Elijah stood, the opening of the mouth of Balaam’s donkey, and the opening of the mouth of the earth to swallow the wicked in the time of Korah. And some say that even Aaron’s staff was created then with its almonds and its blossoms. Some say that even the demons were created at this time. And some say that even

358. Babylonian Talmud, Nazir, 49b, 9b, 23b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Gera, Judith (2014) 406

23b. ומדינים כבריח ארמון אח נפשע מקרית עוז זה לוט שפירש מאברהם ומדינים כבריח ארמון שהטיל מדינים כבריחין וארמון (דברים כג, ד) לא יבא עמוני ומואבי בקהל ה',דרש רבא ואיתימא רבי יצחק מאי דכתיב (משלי יח, א) לתאוה יבקש נפרד ובכל תושיה יתגלע לתאוה יבקש נפרד זה לוט ובכל תושיה יתגלע שנתגלה קלונו בבתי כנסיות ובבתי מדרשות דתנן עמוני ומואבי אסורין ואיסורן איסור עולם,אמר עולא תמר זינתה זמרי זינה,תמר זינתה יצאו ממנה מלכים ונביאים זמרי זינה נפלו עליו כמה רבבות מישראל,אמר ר"נ בר יצחק גדולה עבירה לשמה ממצוה שלא לשמה והאמר רב יהודה אמר רב לעולם יעסוק אדם בתורה ובמצות אפי' שלא לשמן שמתוך שלא לשמן בא לשמן,אלא אימא כמצוה שלא לשמה דכתיב (שופטים ה, כד) תבורך מנשים יעל אשת חבר הקני מנשים באהל תבורך מאן נשים שבאהל שרה רבקה רחל ולאה,א"ר יוחנן שבע בעילות בעל אותו רשע באותה שעה שנאמר (שופטים ה, כז) בין רגליה כרע נפל שכב וגו',והא קא מתהניא מבעילה דיליה א"ר יוחנן כל טובתן של רשעים אינה אלא רעה אצל צדיקים,שנאמר (בראשית לא, כט) השמר לך מדבר עם יעקב מטוב ועד רע בשלמא רע שפיר אלא טוב אמאי לא אלא לאו ש"מ טובתו רעה היא ש"מ:,גופא אמר רב יהודה אמר רב לעולם יעסוק אדם בתורה ובמצות אפי' שלא לשמן שמתוך שלא לשמן בא לשמן שבשכר מ"ב קרבנות שהקריב בלק הרשע זכה ויצאה ממנו רות וא"ר יוסי בר' חנינא רות בת בנו של עגלון מלך מואב היתה,א"ר חייא בר אבא א"ר יוחנן מנין שאין הקב"ה מקפח אפי' שכר שיחה נאה דאילו בכירה דקריתיה מואב א"ל רחמנא (דברים ב, ט) אל תצר את מואב ואל תתגר בם מלחמה מלחמה הוא דלא אבל צעורי צערינן,ואילו צעירה דקריתיה בן עמי אמר ליה (דברים ב, יט) אל תצורם ואל תתגר בם אפילו צעורי לא תצערינן כלל,א"ר חייא בר אבין א"ר יהושע בן קרחה לעולם יקדים אדם לדבר מצוה שבשכר לילה אחת שקדמתה בכירה לצעירה

23b. and their contentions are like the bars of a castle” (Proverbs 18:19)? “A brother offended is harder to be won than a strong city,” this is Lot, called Abraham’s brother (see Genesis 14:14), who separated from Abraham. “And their contentions are like the bars of a castle,” this is because Lot brought contention between the Jewish people and his own descendants like bars, which lock the gates of a castle. Just as no one can enter a locked castle, so too Lot’s descendants, Ammon and Moab, were prevented from joining the Jewish people, as it states: “An Ammonite and a Moabite shall not enter into the assembly of the Lord” (Deuteronomy 23:4).,On the same issue, Rava expounded a verse homiletically, and some say it was Rabbi Yitzḥak: What is the meaning of that which is written: “He who separates himself seeks his own desire, and snarls against all sound wisdom” (Proverbs 18:1)? “He who separates himself seeks his own desire,” this is Lot, who separated from Abraham. “And snarls [yitgala] against all sound wisdom,” this too describes Lot, as his shame was eventually revealed [nitgala] in the synagogues, when his actions recorded in the Torah are read in public, and in the study halls, where the halakhot of his descendants are taught. As we learned in a mishna: An Ammonite and a Moabite are prohibited from entering the congregation by marrying a Jewish woman, and their prohibition is permanent.,§ In relation to the preceding discussion with regard to the daughters of Lot, who acted in a wanton manner for the sake of a mitzva, the Gemara cites that which Ulla said: Tamar engaged in licentious sexual intercourse with her father-in-law, Judah (see Genesis, chapter 38), and Zimri ben Salu also engaged in licentious sexual intercourse with a Midianite woman (see Numbers, chapter 25).,Yet despite the similarity between their actions, Tamar engaged in licentious sexual intercourse for the sake of a mitzva, to have children, and therefore she merited that kings of the House of David descended from her. King David’s lineage traces back to Tamar’s son Peretz (see Ruth 4:18–22). And she also merited to be the ancestor of prophets, e.g., Isaiah, who was related to the royal family. Conversely, with regard to Zimri, who engaged in licentious sexual intercourse for the purpose of a transgression, several multitudes of Israel fell due to him; twenty-four thousand in a plague (see Numbers 25:9). This shows that a great deal depends on one’s intentions.,§ Rav Naḥman bar Yitzḥak said: Greater is a transgression committed for its own sake, i.e., for the sake of Heaven, than a mitzva performed not for its own sake. The Gemara questions this comparison: But didn’t Rav Yehuda say that Rav said: A person should always occupy himself with Torah and mitzvot even not for their own sake, as it is through acts performed not for their own sake that good deeds for their own sake come about? How, then, can any transgression be considered greater than a mitzva not for the sake of Heaven?,Rather, one must emend the above statement and say as follows: A transgression for the sake of Heaven is equivalent to a mitzva not for its own sake. The proof is as it is written: “Blessed above women shall Yael be, the wife of Hever the Kenite, above women in the tent she shall be blessed” (Judges 5:24), and it is taught: Who are these “women in the tent?” They are Sarah, Rebecca, Rachel, and Leah. Yael’s forbidden intercourse with Sisera for the sake of Heaven is compared to the sexual intercourse in which the Matriarchs engaged.,The Gemara asks: How is it derived that Yael engaged in sexual intercourse with Sisera? As Rabbi Yoḥa said: That wicked one, Sisera, engaged in seven acts of sexual intercourse with Yael at that time, as it is stated: “Between her feet he sunk, he fell, he lay; between her feet he sunk, he fell; where he sunk, there he fell down dead” (Judges 5:27). Each mention of falling is referring to another act of intercourse.,The Gemara asks: But Yael at least enjoyed the sexual intercourse with him; why is the verse so effusive in her praise? Rabbi Yoḥa said: All the good of the wicked, i.e., anything good received from wicked people, is nothing other than evil for the righteous, and therefore she certainly derived no pleasure from the act.,The Gemara asks: From where is this principle derived? As it is stated in the verse that God warned Laban the Aramean, when he was chasing Jacob: “Guard yourself from speaking to Jacob, from good to evil” (Genesis 31:24). Granted, with regard to the warning against speaking evil, it is fine that Laban was warned not to harm Jacob. However, why shouldn’t he say anything good to Jacob? Rather, must one not conclude from this verse that even Laban’s good is bad in Jacob’s eyes? The Gemara concludes: Learn from this that it is so.,§ The Gemara returns to analyze in greater detail the above matter itself. Rav Yehuda said that Rav said: A person should always occupy himself with Torah and mitzvot even not for their own sake, as through these acts performed not for their own sake, good deeds for their own sake come about. The proof for this is that in reward for the forty-two offerings that the wicked Balak sacrificed (see Numbers, chapter 23), although he did not do so for the sake of Heaven but to facilitate the cursing of the Jewish people, nevertheless he merited that Ruth descended from him. Not only was he the forebear of a righteous convert, but also of King David. And this is as Rabbi Yosei, son of Rabbi Ḥanina, said: Ruth was the daughter of the son of Eglon, king of Moab, who descended from Balak, king of Moab.,Rabbi Ḥiyya bar Abba said that Rabbi Yoḥa said: From where is it derived that the Holy One, Blessed be He, does not deprive one of even the reward for proper speech, i.e., for speaking in a refined manner? As while there is the case of Lot’s elder daughter, who called her son Moab [mo’av], which alludes to his shameful origins, as me’av means: From father, and the Merciful One says to Moses: “Do not besiege Moab, nor contend with them in war” (Deuteronomy 2:9), which indicates: It is war that is not permitted; however, with regard to harassing, the Jews were permitted to harass them.,And while there is the case of Lot’s younger daughter, who called her son Ben-Ami, son of my people, without explicitly mentioning her father. With regard to her descendants, God said to Moses: “Do not harass them, nor contend with them” (Deuteronomy 2:19), which means even as far as harassing is concerned, you may not harass them at all.,Rabbi Ḥiyya bar Avin said that Rabbi Yehoshua ben Korḥa said: A person should always come first with regard to a matter of a mitzva, as in reward of the one night that the elder daughter of Lot preceded the younger for the sake of a mitzva,

359. Pseudo Clementine Literature, Homilies, 17.10 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •temple in jerusalem Found in books: Allison, 4 Baruch (2018) 251

360. Athanasius, De Synodis Arimini In Italia Et Seleuciae In Isauria, 23a, 5a, 29a (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 140, 182, 183, 184, 185, 190, 196, 327

361. Athanasius, Epistula Festalis Xxxix (Fragmentum In Collectione Canonum), 42 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •jerusalem, claim of incubation in temple Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 110

362. Babylonian Talmud, Avodah Zarah, 19b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •temple (in jerusalem) •temple (in jerusalem), its worship Found in books: Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 135

19b. דלא ליפלוג לישני על פלגי מים א"ר תנחום בר חנילאי לעולם ישלש אדם שנותיו שליש במקרא שליש במשנה שליש בתלמוד,מי ידע איניש כמה חיי כי קאמרינן ביומי,(תהלים א, ג) אשר פריו יתן בעתו אמר רבא אם פריו יתן בעתו ועלהו לא יבול ואם לאו על הלומד ועל המלמד עליהם הכתוב אומר לא כן הרשעים כי אם וגו',אמר רבי אבא אמר רב הונא אמר רב מאי דכתיב (משלי ז, כו) כי רבים חללים הפילה זה תלמיד שלא הגיע להוראה ומורה ועצומים כל הרוגיה זה תלמיד שהגיע להוראה ואינו מורה,ועד כמה עד מ' שנין והא רבא אורי התם בשוין,ועלהו לא יבול אמר רב אחא בר אדא אמר רב ואמרי לה אמר רב אחא בר אבא אמר רב המנונא אמר רב שאפילו שיחת חולין של ת"ח צריכה תלמוד שנאמר (תהלים א, ג) ועלהו לא יבול,וכל אשר יעשה יצליח א"ר יהושע בן לוי דבר זה כתוב בתורה ושנוי בנביאים ומשולש בכתובים כל העוסק בתורה נכסיו מצליחין לו כתוב בתורה דכתיב (דברים כט, ח) ושמרתם את דברי הברית הזאת ועשיתם אותם למען תשכילו את כל אשר תעשון,שנוי בנביאים דכתיב (יהושע א, ח) לא ימוש ספר התורה [הזה] מפיך והגית בו יומם ולילה למען תשמור לעשות ככל הכתוב בו כי אז תצליח את דרכיך ואז תשכיל משולש בכתובים דכתיב (תהלים א, ב) כי אם בתורת ה' חפצו ובתורתו יהגה יומם ולילה והיה כעץ שתול על פלגי מים אשר פריו יתן בעתו ועלהו לא יבול וכל אשר יעשה יצליח,מכריז רבי אלכסנדרי מאן בעי חיי מאן בעי חיי כנוף ואתו כולי עלמא לגביה אמרי ליה הב לן חיי אמר להו (תהלים לד, יג) מי האיש החפץ חיים וגו' נצור לשונך מרע וגו',סור מרע ועשה טוב וגו' שמא יאמר נצרתי לשוני מרע ושפתי מדבר מרמה אלך ואתגרה בשינה ת"ל סור מרע ועשה טוב אין טוב אלא תורה שנאמר (משלי ד, ב) כי לקח טוב נתתי לכם תורתי אל תעזובו:,הגיע לכיפה מקום שמעמידין בה עבודת כוכבים: א"ר אלעזר אמר רבי יוחנן אם בנה שכרו מותר פשיטא משמשי עבודת כוכבים הן ומשמשי עבודת כוכבים בין לרבי ישמעאל בין לרבי עקיבא אינן אסורין עד שיעבדו,אמר רבי ירמיה לא נצרכה אלא לעבודת כוכבים עצמה הניחא למ"ד עבודת כוכבים של ישראל אסורה מיד ושל עובד כוכבים עד שתעבד שפיר אלא למ"ד של עובד כוכבים אסורה מיד מאי איכא למימר,אלא אמר רבה בר עולא לא נצרכה אלא במכוש אחרון עבודת כוכבים מאן קא גרים לה גמר מלאכה ואימת הויא גמר מלאכה במכוש אחרון מכוש אחרון לית ביה שוה פרוטה,אלמא קסבר ישנה לשכירות מתחלה ועד סוף:,

19b. he will not become confused by the different versions of the same statements he hears from each teacher, as he will have no clear authoritative version from one source. The Gemara continues discussing the verse cited above: “By streams [palgei] of water” (Psalms 1:3). Rabbi Tanḥum bar Ḥanilai says: Since the root peh, lamed, gimmel can also refer to dividing, the verse is interpreted as follows: A person should always divide his years into thirds, as follows: One third for Bible, one third for Mishna and one third for Talmud.,The Gemara asks: How can one divide his life this way? Does a person know the length of his life, that he can calculate how much a third will be? The Gemara answers: When we said that a one should divide his time into thirds, the intention was with regard to his days, i.e., he should devote one third of each day to Bible, Mishna, and Talmud, respectively.,The Gemara discusses the continuation of the verse cited above: “That brings forth its fruit in its season and whose leaf does not wither” (Psalms 1:3). Rava says: If one brings forth fruit in its season, i.e., if he acts in accordance with the precepts of Torah that he learns, then his leaf will not wither, as the Torah will sustain him. But if one does not learn with the intention that his studies should lead to action, then with regard to both the one who is taught and with regard to the one who teaches, the verse states about them: “Not so the wicked; but they are like the chaff that the wind drives away” (Psalms 1:4).,Rabbi Abba says that Rav Huna says that Rav says: What is the meaning of that which is written: “For she has cast down [hippila] many wounded and a mighty host are all her slain” (Proverbs 7:26)? This is referring to a student who has not yet reached the level where he can render legal decisions, but nevertheless he already issues decisions. He is like a fetus that emerged from the womb before its time, as the word hippila also means to miscarry. “And a mighty host are all her slain”; this is referring to a student who has reached the level where he can render legal decisions, referred to here as “a mighty host,” but he does not issue decisions, and by refraining from teaching what he knows prevents the masses from learning Torah properly.,And until when is a scholar considered too immature to render legal decisions? He is considered immature until the age of forty years. The Gemara asks: But didn’t Rava issue legal decisions before that age? The Gemara answers: There it is permitted, as in Rava’s case they are equal, i.e., if one has achieved a level of knowledge that is equivalent to that of the foremost scholar in his city, he is permitted to render decisions even before reaching the age of forty.,The Gemara cites another discussion with regard to the aforementioned verse: “And whose leaf does not wither” (Psalms 1:3). Rav Aḥa bar Adda says that Rav says, and some say that it was Rav Aḥa bar Abba who says that Rav Hamnuna says that Rav says: One should know that even the ordinary conversation of Torah scholars require analysis, as it is stated: “And whose leaf does not wither.” This teaches that even the ordinary conversation of a Torah scholar, which is comparable to the leaves of a tree, has great significance like the actual fruit of the tree.,The verse continues: “And in whatsoever he does he shall prosper.” Rabbi Yehoshua ben Levi says: This matter is written in the Torah, and repeated in the Prophets, and stated a third time in the Writings: Concerning anyone who engages in Torah study, his property dealings will be successful. It is written in the Torah, as it is written: “Observe therefore the words of this covet, and do them, that you may make all that you do to prosper” (Deuteronomy 29:8).,It is repeated in the Prophets, as it is written: “This book of the Torah shall not depart out of your mouth, but you shall meditate on it day and night, that you may observe to do according to all that is written in it; for then you shall make your ways prosperous, and then you shall have good success” (Joshua 1:8). It is stated a third time in the Writings, as it is written: “But his delight is in the Torah of the Lord; and in His Torah he meditates day and night. And he shall be like a tree planted by streams of water, that brings forth its fruit in its season, and whose leaf does not wither; and in whatsoever he does he shall prosper” (Psalms 1:2–3).,The Gemara relates that Rabbi Alexandri would proclaim in public, in the manner of a merchant selling wares: Who desires life? Who desires life? Everyone gathered around him to buy from him, saying to him: Give us life! He stated the following verse to them: “Who is the man that desires life, and loves days, that he may see good in them? Keep your tongue from evil, and your lips from speaking guile” (Psalms 34:13–14).,The psalm continues: “Depart from evil, and do good; seek peace and pursue it” (Psalms 34:15). The Gemara explains: Lest one say: I have kept my tongue from evil and my lips from speaking guile, I will therefore go and indulge in sleep. To counter this possibility, the verse states: “Depart from evil, and do good,” i.e., it is not enough to avoid evil, but one must actively do good. And the word good means nothing other than Torah, as it is stated: “For I have given you a good portion; My Torah, do not abandon it” (Proverbs 4:2).,§ The mishna teaches: One may build with gentiles small platforms and bathhouses, but once he reaches the arched chamber in the bath where the gentiles put up objects of idol worship, it is prohibited for a Jew to continue building it. Rabbi Elazar says that Rabbi Yoḥa says: If he did continue to build the arched chamber, his wages are permitted. The Gemara asks: Isn’t that obvious? After all, such arched chambers are only accessories of idol worship, and with regard to accessories of idol worship, both according to Rabbi Yishmael and according to Rabbi Akiva, who disagree with regard to deriving benefit from an actual object of idol worship (51b), deriving benefit from accessories of idol worship is not prohibited until they are worshipped.,Rabbi Yirmeya says: Rabbi Elazar’s statement is necessary only to permit the wages of a Jew who built an object of idol worship itself. The Gemara asks: This works out well according to the one who says that an object of idol worship of a Jew is forbidden immediately once it is built, but it is not prohibited to derive benefit from an object of idol worship of a gentile until it is actually worshipped. In this case the idol was built for a gentile, and therefore the laborer may receive payment for his work, as the idol was never worshipped. But according to the one who says that an object of idol worship of a gentile is also forbidden immediately, what can be said?,Rather, Rabba bar Ulla says: Rabbi Elazar’s statement that the worker’s wages are permitted is necessary only with regard to the final stroke with which the laborer completes his work. In the case of an object of idol worship, what causes it to be used for idol worship? It is the completion of labor, and when is the completion of labor achieved? It is achieved with the final stroke of the laborer. The final stroke alone does not have the value of one peruta, and therefore the wages he receives are due when each act of labor is performed during the entire process, not when the final stroke completes the work.,Evidently, Rabbi Elazar holds that the obligation to pay a wage is incurred continuously from the beginning of the period he was hired to its end, not merely upon completion of the work. Since the worker has rights to his wages at every stage of labor performed during the entire period of work, the wages are not considered a benefit that he receives from idol worship, as the object is classified as an object of idol worship only at the very end.,And one may not fashion jewelry for an object of idol worship, and this applies to jewelry such as necklaces [katla’ot], nose rings, and rings. Rabbi Eliezer says: If one fashions them in exchange for payment, it is permitted. The mishna returns to the issue of selling items to gentiles: One may not sell to a gentile any item that is attached to the ground, but one may sell such an item once it is severed from the ground. Rabbi Yehuda says: It is not necessary to sever the item from the ground; rather, one may sell it on the condition that it be severed.,From where is this matter, that it is prohibited to sell to a gentile anything that is attached to the ground, derived? Rabbi Yosei bar Ḥanina says:

363. Babylonian Talmud, Bava Batra, 10a, 15a, 26b, 75b, 9a, 111b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Gera, Judith (2014) 268

364. Babylonian Talmud, Bava Metzia, 59b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •temple (in jerusalem), second Found in books: Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 144

59b. וזה הוא תנור של עכנאי מאי עכנאי אמר רב יהודה אמר שמואל שהקיפו דברים כעכנא זו וטמאוהו תנא באותו היום השיב רבי אליעזר כל תשובות שבעולם ולא קיבלו הימנו,אמר להם אם הלכה כמותי חרוב זה יוכיח נעקר חרוב ממקומו מאה אמה ואמרי לה ארבע מאות אמה אמרו לו אין מביאין ראיה מן החרוב חזר ואמר להם אם הלכה כמותי אמת המים יוכיחו חזרו אמת המים לאחוריהם אמרו לו אין מביאין ראיה מאמת המים,חזר ואמר להם אם הלכה כמותי כותלי בית המדרש יוכיחו הטו כותלי בית המדרש ליפול גער בהם רבי יהושע אמר להם אם תלמידי חכמים מנצחים זה את זה בהלכה אתם מה טיבכם לא נפלו מפני כבודו של רבי יהושע ולא זקפו מפני כבודו של ר"א ועדיין מטין ועומדין,חזר ואמר להם אם הלכה כמותי מן השמים יוכיחו יצאתה בת קול ואמרה מה לכם אצל ר"א שהלכה כמותו בכ"מ,עמד רבי יהושע על רגליו ואמר (דברים ל, יב) לא בשמים היא מאי לא בשמים היא אמר רבי ירמיה שכבר נתנה תורה מהר סיני אין אנו משגיחין בבת קול שכבר כתבת בהר סיני בתורה (שמות כג, ב) אחרי רבים להטות אשכחיה רבי נתן לאליהו א"ל מאי עביד קוב"ה בההיא שעתא א"ל קא חייך ואמר נצחוני בני נצחוני בני,אמרו אותו היום הביאו כל טהרות שטיהר ר"א ושרפום באש ונמנו עליו וברכוהו ואמרו מי ילך ויודיעו אמר להם ר"ע אני אלך שמא ילך אדם שאינו הגון ויודיעו ונמצא מחריב את כל העולם כולו,מה עשה ר"ע לבש שחורים ונתעטף שחורים וישב לפניו ברחוק ארבע אמות אמר לו ר"א עקיבא מה יום מיומים אמר לו רבי כמדומה לי שחבירים בדילים ממך אף הוא קרע בגדיו וחלץ מנעליו ונשמט וישב על גבי קרקע,זלגו עיניו דמעות לקה העולם שליש בזיתים ושליש בחטים ושליש בשעורים ויש אומרים אף בצק שבידי אשה טפח תנא אך גדול היה באותו היום שבכל מקום שנתן בו עיניו ר"א נשרף,ואף ר"ג היה בא בספינה עמד עליו נחשול לטבעו אמר כמדומה לי שאין זה אלא בשביל ר"א בן הורקנוס עמד על רגליו ואמר רבונו של עולם גלוי וידוע לפניך שלא לכבודי עשיתי ולא לכבוד בית אבא עשיתי אלא לכבודך שלא ירבו מחלוקות בישראל נח הים מזעפו,אימא שלום דביתהו דר"א אחתיה דר"ג הואי מההוא מעשה ואילך לא הוה שבקה ליה לר"א למיפל על אפיה ההוא יומא ריש ירחא הוה ואיחלף לה בין מלא לחסר איכא דאמרי אתא עניא וקאי אבבא אפיקא ליה ריפתא,אשכחתיה דנפל על אנפיה אמרה ליה קום קטלית לאחי אדהכי נפק שיפורא מבית רבן גמליאל דשכיב אמר לה מנא ידעת אמרה ליה כך מקובלני מבית אבי אבא כל השערים ננעלים חוץ משערי אונאה,תנו רבנן המאנה את הגר עובר בשלשה לאוין והלוחצו עובר בשנים,מאי שנא מאנה דכתיבי שלשה לאוין (שמות כב, כ) וגר לא תונה (ויקרא יט, לג) וכי יגור אתך גר בארצכם לא תונו אותו (ויקרא כה, יז) ולא תונו איש את עמיתו וגר בכלל עמיתו הוא לוחצו נמי שלשה כתיבי (שמות כב, כ) ולא תלחצנו (שמות כג, ט) וגר לא תלחץ (שמות כב, כד) ולא תהיה לו כנושה וגר בכלל הוא אלא אחד זה ואחד זה בשלשה,תניא רבי אליעזר הגדול אומר מפני מה הזהירה תורה בל"ו מקומות ואמרי לה במ"ו מקומות בגר מפני שסורו רע,מאי דכתיב וגר לא תונה ולא תלחצנו כי גרים הייתם בארץ מצרים (תנינא) רבי נתן אומר מום שבך אל תאמר לחברך והיינו דאמרי אינשי דזקיף ליה זקיפא בדיותקיה לא נימא ליה לחבריה זקיף ביניתא:,

59b. And this is known as the oven of akhnai. The Gemara asks: What is the relevance of akhnai, a snake, in this context? Rav Yehuda said that Shmuel said: It is characterized in that manner due to the fact that the Rabbis surrounded it with their statements like this snake, which often forms a coil when at rest, and deemed it impure. The Sages taught: On that day, when they discussed this matter, Rabbi Eliezer answered all possible answers in the world to support his opinion, but the Rabbis did not accept his explanations from him.,After failing to convince the Rabbis logically, Rabbi Eliezer said to them: If the halakha is in accordance with my opinion, this carob tree will prove it. The carob tree was uprooted from its place one hundred cubits, and some say four hundred cubits. The Rabbis said to him: One does not cite halakhic proof from the carob tree. Rabbi Eliezer then said to them: If the halakha is in accordance with my opinion, the stream will prove it. The water in the stream turned backward and began flowing in the opposite direction. They said to him: One does not cite halakhic proof from a stream.,Rabbi Eliezer then said to them: If the halakha is in accordance with my opinion, the walls of the study hall will prove it. The walls of the study hall leaned inward and began to fall. Rabbi Yehoshua scolded the walls and said to them: If Torah scholars are contending with each other in matters of halakha, what is the nature of your involvement in this dispute? The Gemara relates: The walls did not fall because of the deference due Rabbi Yehoshua, but they did not straighten because of the deference due Rabbi Eliezer, and they still remain leaning.,Rabbi Eliezer then said to them: If the halakha is in accordance with my opinion, Heaven will prove it. A Divine Voice emerged from Heaven and said: Why are you differing with Rabbi Eliezer, as the halakha is in accordance with his opinion in every place that he expresses an opinion?,Rabbi Yehoshua stood on his feet and said: It is written: “It is not in heaven” (Deuteronomy 30:12). The Gemara asks: What is the relevance of the phrase “It is not in heaven” in this context? Rabbi Yirmeya says: Since the Torah was already given at Mount Sinai, we do not regard a Divine Voice, as You already wrote at Mount Sinai, in the Torah: “After a majority to incline” (Exodus 23:2). Since the majority of Rabbis disagreed with Rabbi Eliezer’s opinion, the halakha is not ruled in accordance with his opinion. The Gemara relates: Years after, Rabbi Natan encountered Elijah the prophet and said to him: What did the Holy One, Blessed be He, do at that time, when Rabbi Yehoshua issued his declaration? Elijah said to him: The Holy One, Blessed be He, smiled and said: My children have triumphed over Me; My children have triumphed over Me.,The Sages said: On that day, the Sages brought all the ritually pure items deemed pure by the ruling of Rabbi Eliezer with regard to the oven and burned them in fire, and the Sages reached a consensus in his regard and ostracized him. And the Sages said: Who will go and inform him of his ostracism? Rabbi Akiva, his beloved disciple, said to them: I will go, lest an unseemly person go and inform him in a callous and offensive manner, and he would thereby destroy the entire world.,What did Rabbi Akiva do? He wore black and wrapped himself in black, as an expression of mourning and pain, and sat before Rabbi Eliezer at a distance of four cubits, which is the distance that one must maintain from an ostracized individual. Rabbi Eliezer said to him: Akiva, what is different about today from other days, that you comport yourself in this manner? Rabbi Akiva said to him: My teacher, it appears to me that your colleagues are distancing themselves from you. He employed euphemism, as actually they distanced Rabbi Eliezer from them. Rabbi Eliezer too, rent his garments and removed his shoes, as is the custom of an ostracized person, and he dropped from his seat and sat upon the ground.,The Gemara relates: His eyes shed tears, and as a result the entire world was afflicted: One-third of its olives were afflicted, and one-third of its wheat, and one-third of its barley. And some say that even dough kneaded in a woman’s hands spoiled. The Sages taught: There was great anger on that day, as any place that Rabbi Eliezer fixed his gaze was burned.,And even Rabban Gamliel, the Nasi of the Sanhedrin at Yavne, the head of the Sages who were responsible for the decision to ostracize Rabbi Eliezer, was coming on a boat at the time, and a large wave swelled over him and threatened to drown him. Rabban Gamliel said: It seems to me that this is only for the sake of Rabbi Eliezer ben Hyrcanus, as God punishes those who mistreat others. Rabban Gamliel stood on his feet and said: Master of the Universe, it is revealed and known before You that neither was it for my honor that I acted when ostracizing him, nor was it for the honor of the house of my father that I acted; rather, it was for Your honor, so that disputes will not proliferate in Israel. In response, the sea calmed from its raging.,The Gemara further relates: Imma Shalom, the wife of Rabbi Eliezer, was the sister of Rabban Gamliel. From that incident forward, she would not allow Rabbi Eliezer to lower his head and recite the taḥanun prayer, which includes supplication and entreaties. She feared that were her husband to bemoan his fate and pray at that moment, her brother would be punished. A certain day was around the day of the New Moon, and she inadvertently substituted a full thirty-day month for a deficient twenty-nine-day month, i.e., she thought that it was the New Moon, when one does not lower his head in supplication, but it was not. Some say that a pauper came and stood at the door, and she took bread out to him. The result was that she left her husband momentarily unsupervised.,When she returned, she found him and saw that he had lowered his head in prayer. She said to him: Arise, you already killed my brother. Meanwhile, the sound of a shofar emerged from the house of Rabban Gamliel to announce that the Nasi had died. Rabbi Eliezer said to her: From where did you know that your brother would die? She said to him: This is the tradition that I received from the house of the father of my father: All the gates of Heaven are apt to be locked, except for the gates of prayer for victims of verbal mistreatment.,§ The Sages taught: One who verbally mistreats the convert violates three prohibitions, and one who oppresses him in other ways violates two.,The Gemara asks: What is different with regard to verbal mistreatment, that three prohibitions are written concerning it: “And you shall neither mistreat a convert” (Exodus 22:20); “And when a convert lives in your land, you shall not mistreat him” (Leviticus 19:33); “And you shall not mistreat, each man his colleague” (Leviticus 25:17), and a convert is included in the category of colleague? With regard to one who also oppresses a convert as well, three prohibitions are written: “And you shall neither mistreat a convert, nor oppress him” (Exodus 22:20); “And you shall not oppress a convert (Exodus 23:9); “And you shall not be to him like a creditor” (Exodus 22:24). This last prohibition is a general prohibition, in which converts are included. Consequently, it is not correct that one who oppresses a convert violates only two prohibitions. Rather, both this one, who verbally mistreats a convert, and that one, who oppresses him, violate three prohibitions.,It is taught in a baraita that Rabbi Eliezer the Great says: For what reason did the Torah issue warnings in thirty-six places, and some say in forty-six places, with regard to causing any distress to a convert? It is due to the fact that a convert’s inclination is evil, i.e., he is prone to return to his previous way of living.,What is the meaning of that which is written: “And you shall not mistreat a convert nor oppress him, because you were strangers in the land of Egypt” (Exodus 22:20)? We learned in a baraita that Rabbi Natan says: A defect that is in you, do not mention it in another. Since the Jewish people were themselves strangers, they are not in a position to demean a convert because he is a stranger in their midst. And this explains the adage that people say: One who has a person hanged in his family [bidyotkei], does not say to another member of his household: Hang a fish for me, as the mention of hanging is demeaning for that family.,One may not intermingle produce bought from one supplier with other produce, even if he intermingles new produce with other new produce and ostensibly the buyer suffers no loss from his doing so.

365. Babylonian Talmud, Gittin, 55b-58a, 576, 57b, 56b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 98

56b. איברא מלכא את דאי לאו מלכא את לא מימסרא ירושלים בידך דכתיב (ישעיהו י, לד) והלבנון באדיר יפול ואין אדיר אלא מלך דכתיב (ירמיהו ל, כא) והיה אדירו ממנו וגו' ואין לבנון אלא ביהמ"ק שנאמר (דברים ג, כה) ההר הטוב הזה והלבנון ודקאמרת אי מלכא אנא אמאי לא קאתית לגבאי עד האידנא בריוני דאית בן לא שבקינן,אמר ליה אילו חבית של דבש ודרקון כרוך עליה לא היו שוברין את החבית בשביל דרקון אישתיק קרי עליה רב יוסף ואיתימא רבי עקיבא (ישעיהו מד, כה) משיב חכמים אחור ודעתם יסכל איבעי ליה למימר ליה שקלינן צבתא ושקלינן ליה לדרקון וקטלינן ליה וחביתא שבקינן לה,אדהכי אתי פריסתקא עליה מרומי אמר ליה קום דמית ליה קיסר ואמרי הנהו חשיבי דרומי לאותיבך ברישא הוה סיים חד מסאני בעא למסיימא לאחרינא לא עייל בעא למשלפא לאידך לא נפק אמר מאי האי,אמר ליה לא תצטער שמועה טובה אתיא לך דכתיב (משלי טו, ל) שמועה טובה תדשן עצם אלא מאי תקנתיה ליתי איניש דלא מיתבא דעתך מיניה ולחליף קמך דכתיב (משלי יז, כב) ורוח נכאה תיבש גרם עבד הכי עייל אמר ליה ומאחר דחכמיתו כולי האי עד האידנא אמאי לא אתיתו לגבאי אמר ליה ולא אמרי לך אמר ליה אנא נמי אמרי לך,אמר ליה מיזל אזילנא ואינש אחרינא משדרנא אלא בעי מינאי מידי דאתן לך אמר ליה תן לי יבנה וחכמיה ושושילתא דרבן גמליאל ואסוותא דמסיין ליה לרבי צדוק קרי עליה רב יוסף ואיתימא רבי עקיבא (ישעיהו מד, כה) משיב חכמים אחור ודעתם יסכל איבעי למימר ליה לשבקינהו הדא זימנא,והוא סבר דלמא כולי האי לא עביד והצלה פורתא נמי לא הוי,אסוותא דמסיין ליה לרבי צדוק מאי היא יומא קמא אשקיוה מיא דפארי למחר מיא דסיפוקא למחר מיא דקימחא עד דרווח מיעיה פורתא פורתא,אזל שדריה לטיטוס ואמר (דברים לב, לז) אי אלהימו צור חסיו בו זה טיטוס הרשע שחירף וגידף כלפי מעלה,מה עשה תפש זונה בידו ונכנס לבית קדשי הקדשים והציע ספר תורה ועבר עליה עבירה ונטל סייף וגידר את הפרוכת ונעשה נס והיה דם מבצבץ ויוצא וכסבור הרג את עצמו שנאמר (תהלים עד, ד) שאגו צורריך בקרב מועדיך שמו אותותם אותות,אבא חנן אומר (תהלים פט, ט) מי כמוך חסין יה מי כמוך חסין וקשה שאתה שומע ניאוצו וגידופו של אותו רשע ושותק דבי רבי ישמעאל תנא (שמות טו, יא) מי כמוכה באלים ה' מי כמוכה באלמים,מה עשה נטל את הפרוכת ועשאו כמין גרגותני והביא כל כלים שבמקדש והניחן בהן והושיבן בספינה לילך להשתבח בעירו שנאמר (קהלת ח, י) ובכן ראיתי רשעים קבורים ובאו וממקום קדוש יהלכו וישתכחו בעיר אשר כן עשו אל תיקרי קבורים אלא קבוצים אל תיקרי וישתכחו אלא וישתבחו,איכא דאמרי קבורים ממש דאפילו מילי דמטמרן איגלייא להון,עמד עליו נחשול שבים לטובעו אמר כמדומה אני שאלהיהם של אלו אין גבורתו אלא במים בא פרעה טבעו במים בא סיסרא טבעו במים אף הוא עומד עלי לטובעני במים אם גבור הוא יעלה ליבשה ויעשה עמי מלחמה יצתה בת קול ואמרה לו רשע בן רשע בן בנו של עשו הרשע בריה קלה יש לי בעולמי ויתוש שמה,אמאי קרי לה בריה קלה דמעלנא אית לה ומפקנא לית לה,עלה ליבשה ותעשה עמה מלחמה עלה ליבשה בא יתוש ונכנס בחוטמו ונקר במוחו שבע שנים יומא חד הוה קא חליף אבבא דבי נפחא שמע קל ארזפתא אישתיק אמר איכא תקנתא כל יומא מייתו נפחא ומחו קמיה לנכרי יהיב ליה ארבע זוזי לישראל אמר ליה מיסתייך דקא חזית בסנאך עד תלתין יומין עבד הכי מכאן ואילך כיון דדש דש,תניא אמר רבי פנחס בן ערובא אני הייתי בין גדולי רומי וכשמת פצעו את מוחו ומצאו בו כצפור דרור משקל שני סלעים במתניתא תנא כגוזל בן שנה משקל שני ליטרין,אמר אביי נקטינן פיו של נחושת וצפורניו של ברזל כי הוה קא מיית אמר להו ליקליוה לההוא גברא ולבדרי לקיטמיה אשב ימי דלא לשכחיה אלהא דיהודאי ולוקמיה בדינא,אונקלוס בר קלוניקוס בר אחתיה דטיטוס הוה בעי לאיגיורי אזל אסקיה לטיטוס בנגידא אמר ליה מאן חשיב בההוא עלמא אמר ליה ישראל מהו לאידבוקי בהו אמר ליה מילייהו נפישין ולא מצית לקיומינהו זיל איגרי בהו בההוא עלמא והוית רישא דכתיב (איכה א, ה) היו צריה לראש וגו' כל המיצר לישראל נעשה ראש אמר ליה דיניה דההוא גברא במאי א"ל

56b. in truth, you are a king, if not now, then in the future. As if you are not a king, Jerusalem will not be handed over into your hand, as it is written: “And the Lebanon shall fall by a mighty one” (Isaiah 10:34). And “mighty one” means only a king, as it is written: “And their mighty one shall be of themselves, and their ruler shall proceed from the midst of them” (Jeremiah 30:21), indicating that “mighty one” parallels “ruler.” And “Lebanon” means only the Temple, as it is stated: “That good mountain and the Lebanon” (Deuteronomy 3:25). And as for what you said with your second comment: If I am a king why didn’t you come to me until now, there are zealots among us who did not allow us to do this.,Understanding that Rabban Yoḥa ben Zakkai was prepared to ask him not to destroy the Temple, Vespasian said to him: If there is a barrel of honey and a snake [derakon] is wrapped around it, wouldn’t they break the barrel in order to kill the snake? In similar fashion, I am forced to destroy the city of Jerusalem in order to kill the zealots barricaded within it. Rabban Yoḥa ben Zakkai was silent and did not answer. In light of this, Rav Yosef later read the following verse about him, and some say that it was Rabbi Akiva who applied the verse to Rabban Yoḥa ben Zakkai: “I am the Lord…Who turns wise men backward and makes their knowledge foolish” (Isaiah 44:25). As Rabban Yoḥa ben Zakkai should have said the following to Vespasian in response: In such a case, we take tongs, remove the snake, and kill it, and in this way we leave the barrel intact. So too, you should kill the rebels and leave the city as it is.,In the meantime, as they were talking, a messenger [feristaka] arrived from Rome, and said to him: Rise, for the emperor has died, and the noblemen of Rome plan to appoint you as their leader and make you the next emperor. At that time Vespasian was wearing only one shoe, and when he tried to put on the other one, it would not go on his foot. He then tried to remove the other shoe that he was already wearing, but it would not come off. He said: What is this?,Rabban Yoḥa ben Zakkai said to him: Be not distressed or troubled, for good tidings have reached you, as it is written: “Good tidings make the bone fat” (Proverbs 15:30), and your feet have grown fatter out of joy and satisfaction. Vespasian said to him: But what is the remedy? What must I do in order to put on my shoe? Rabban Yoḥa ben Zakkai said to him: Have someone with whom you are displeased come and pass before you, as it is written: “A broken spirit dries the bones” (Proverbs 17:22). He did this, and his shoe went on his foot. Vespasian said to him: Since you are so wise, why didn’t you come to see me until now? Rabban Yoḥa ben Zakkai said to him: But didn’t I already tell you? Vespasian said to him: I also told you what I had to say.,Vespasian then said to Rabban Yoḥa ben Zakkai: I will be going to Rome to accept my new position, and I will send someone else in my place to continue besieging the city and waging war against it. But before I leave, ask something of me that I can give you. Rabban Yoḥa ben Zakkai said to him: Give me Yavne and its Sages and do not destroy it, and spare the dynasty of Rabban Gamliel and do not kill them as if they were rebels, and lastly give me doctors to heal Rabbi Tzadok. Rav Yosef read the following verse about him, and some say that it was Rabbi Akiva who applied the verse to Rabban Yoḥa ben Zakkai: “I am the Lord…Who turns wise men backward and makes their knowledge foolish” (Isaiah 44:25), as he should have said to him to leave the Jews alone this time.,And why didn’t Rabban Yoḥa ben Zakkai make this request? He maintained that Vespasian might not do that much for him, and there would not be even a small amount of salvation. Therefore, he made only a modest request, in the hope that he would receive at least that much.,The Gemara asks: What was he requesting when he asked for doctors to heal Rabbi Tzadok? How did they heal him? The first day they gave him water to drink that contained bran [parei]. The next day they gave him water containing flour mixed with bran [sipuka]. The following day they gave him water containing flour. In this way they slowly restored his ability to eat, allowing his stomach to broaden little by little.,§ Vespasian went back to Rome and sent Titus in his place. The Gemara cites a verse that was expounded as referring to Titus: “And he shall say: Where is their God, their rock in whom they trusted?” (Deuteronomy 32:37). This is the wicked Titus, who insulted and blasphemed God on High.,What did Titus do when he conquered the Temple? He took a prostitute with his hand, and entered the Holy of Holies with her. He then spread out a Torah scroll underneath him and committed a sin, i.e., engaged in sexual intercourse, on it. Afterward he took a sword and cut into the curtain separating between the Sanctuary and the Holy of Holies. And a miracle was performed and blood spurted forth. Seeing the blood, he mistakenly thought that he had killed himself. Here, the term himself is a euphemism for God. Titus saw blood issuing forth from the curtain in God’s meeting place, the Temple, and he took it as a sign that he had succeeded in killing God Himself. As it is stated: “Your enemies roar in the midst of Your meeting place; they have set up their own signs for signs” (Psalms 74:4).,Abba Ḥa says: The verse states: “Who is strong like You, O Lord?” (Psalms 89:9). Who is strong and indurate like You, as You hear the abuse and the blasphemy of that wicked man and remain silent. Similarly, the school of Rabbi Yishmael taught that the verse: “Who is like You, O Lord, among the gods [elim]” (Exodus 15:11), should be read as: Who is like You among the mute [ilmim], for You conduct Yourself like a mute and remain silent in the face of Your blasphemers.,What else did Titus do? He took the curtain and formed it like a large basket, and brought all of the sacred vessels of the Temple and placed them in it. And he put them on a ship to go and be praised in his city that he had conquered Jerusalem, as it is stated: “And so I saw the wicked buried, and come to their rest; but those that had done right were gone from the holy place, and were forgotten in the city; this also is vanity” (Ecclesiastes 8:10). Do not read the word as “buried [kevurim].” Rather, read it as collected [kevutzim]. And do not read the word as “and were forgotten [veyishtakeḥu].” Rather, read it as: And they were praised [veyishtabeḥu]. According to this interpretation, the verse speaks of those who will gather and collect items “from the holy place,” the Temple, and be praised in their city about what they had done.,There are those who say that the verse is to be read as written, as it is referring to items that were actually buried. This is because even items that had been buried were revealed to them, i.e., Titus and his soldiers, as they found all of the sacred vessels.,It is further related about Titus that he was once traveling at sea and a wave rose up against him and threatened to drown him. Titus said: It seems to me that their God, the God of Israel, has power only in water. Pharaoh rose against them and He drowned him in water. Sisera rose against them and He drowned him in water. Here too, He has risen up against me to drown me in water. If He is really mighty, let Him go up on dry land and there wage war against me. A Divine Voice issued forth and said to him: Wicked one, son of a wicked one, grandson of Esau the wicked, for you are among his descendants and act just like him, I have a lowly creature in My world and it is called a gnat.,The Gemara interjects: Why is it called a lowly creature? It is called this because it has an entrance for taking in food, but it does not have an exit for excretion.,The Gemara resumes its story about Titus. The Divine Voice continued: Go up on dry land and make war with it. He went up on dry land, and a gnat came, entered his nostril, and picked at his brain for seven years. Titus suffered greatly from this until one day he passed by the gate of a blacksmith’s shop. The gnat heard the sound of a hammer and was silent and still. Titus said: I see that there is a remedy for my pain. Every day they would bring a blacksmith who hammered before him. He would give four dinars as payment to a gentile blacksmith, and to a Jew he would simply say: It is enough for you that you see your enemy in so much pain. He did this for thirty days and it was effective until then. From that point forward, since the gnat became accustomed to the hammering, it became accustomed to it, and once again it began to pick away at Titus’s brain.,It is taught in a baraita that Rabbi Pineḥas ben Arova said: I was at that time among the noblemen of Rome, and when Titus died they split open his head and found that the gnat had grown to the size of a sparrow weighing two sela. It was taught in another baraita: It was like a one-year-old pigeon weighing two litra.,Abaye said: We have a tradition that its mouth was made of copper and its claws were fashioned of iron. When Titus was dying, he said to his attendants: Burn that man, i.e., me, and scatter his ashes across the seven seas, so that the God of the Jews should not find me and stand me for judgment.,§ The Gemara relates: Onkelos bar Kalonikos, the son of Titus’s sister, wanted to convert to Judaism. He went and raised Titus from the grave through necromancy, and said to him: Who is most important in that world where you are now? Titus said to him: The Jewish people. Onkelos asked him: Should I then attach myself to them here in this world? Titus said to him: Their commandments are numerous, and you will not be able to fulfill them. It is best that you do as follows: Go out and battle against them in that world, and you will become the chief, as it is written: “Her adversaries [tzareha] have become the chief” (Lamentations 1:5), which means: Anyone who distresses [meitzer] Israel will become the chief. Onkelos said to him: What is the punishment of that man, a euphemism for Titus himself, in the next world? Titus said to him:

366. Babylonian Talmud, Hagigah, 10a, 12b, 16a, 5b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 20, 21

5b. אינו מהם אמרו ליה רבנן לרבא מר לא בהסתר פנים איתיה ולא בוהיה לאכול איתיה אמר להו מי ידעיתו כמה משדרנא בצנעא בי שבור מלכא אפי' הכי יהבו ביה רבנן עינייהו אדהכי שדור דבי שבור מלכא וגרבוהו אמר היינו דתניא אמר רבן שמעון בן גמליאל כל מקום שנתנו חכמים עיניהם או מיתה או עוני,(דברים לא, יח) ואנכי הסתר אסתיר פני ביום ההוא אמר רבא אמר הקב"ה אף על פי שהסתרתי פני מהם בחלום אדבר בו רב יוסף אמר ידו נטויה עלינו שנאמר (ישעיהו נא, טז) ובצל ידי כסיתיך,ר' יהושע בן חנניה הוה קאי בי קיסר אחוי ליה ההוא אפיקורוסא עמא דאהדרינהו מריה לאפיה מיניה אחוי ליה ידו נטויה עלינו אמר ליה קיסר לר' יהושע מאי אחוי לך עמא דאהדרינהו מריה לאפיה מיניה ואנא מחוינא ליה ידו נטויה עלינו,אמרו ליה לההוא מינא מאי אחויית ליה עמא דאהדרינהו מריה מיניה ומאי אחוי לך לא ידענא אמרו גברא דלא ידע מאי מחוו ליה במחוג יחוי קמי מלכא אפקוהו וקטלוהו,כי קא ניחא נפשיה דרבי יהושע בן חנניה אמרו ליה רבנן מאי תיהוי עלן מאפיקורוסין אמר להם (ירמיהו מט, ז) אבדה עצה מבנים נסרחה חכמתם כיון שאבדה עצה מבנים נסרחה חכמתן של אומות העולם,ואי בעית אימא מהכא (בראשית לג, יב) ויאמר נסעה ונלכה ואלכה לנגדך,רבי אילא הוה סליק בדרגא דבי רבה בר שילא שמעיה לינוקא דהוה קא קרי (עמוס ד, יג) כי הנה יוצר הרים ובורא רוח ומגיד לאדם מה שיחו אמר עבד שרבו מגיד לו מה שיחו תקנה יש לו מאי מה שיחו אמר רב אפילו שיחה יתירה שבין איש לאשתו מגידים לו לאדם בשעת מיתה,איני והא רב כהנא הוה גני תותי פורייה דרב ושמעיה דסח וצחק ועשה צרכיו אמר דמי פומיה דרב כמאן דלא טעים ליה תבשילא אמר ליה כהנא פוק לאו אורח ארעא,לא קשיא כאן דצריך לרצויה הא דלא צריך לרצויה,(ירמיהו יג, יז) ואם לא תשמעוה במסתרים תבכה נפשי מפני גוה אמר רב שמואל בר איניא משמיה דרב מקום יש לו להקב"ה ומסתרים שמו מאי מפני גוה אמר רב שמואל בר יצחק מפני גאוותן של ישראל שניטלה מהם ונתנה לעובדי כוכבים ר' שמואל בר נחמני אמר מפני גאוותה של מלכות שמים,ומי איכא בכיה קמיה הקב"ה והאמר רב פפא אין עציבות לפני הקב"ה שנאמר (דברי הימים א טז, כז) הוד והדר לפניו עוז וחדוה במקומו לא קשיא הא בבתי גואי הא בבתי בראי,ובבתי בראי לא והא כתיב (ישעיהו כב, יב) ויקרא אדני ה' צבאות ביום ההוא לבכי ולמספד ולקרחה ולחגור שק שאני חרבן בית המקדש דאפילו מלאכי שלום בכו שנאמר (ישעיהו לג, ז) הן אראלם צעקו חוצה מלאכי שלום מר יבכיון:,(ירמיהו יג, יז) ודמע תדמע ותרד עיני דמעה כי נשבה עדר ה' אמר ר' אלעזר שלש דמעות הללו למה אחת על מקדש ראשון ואחת על מקדש שני ואחת על ישראל שגלו ממקומן ואיכא דאמרי אחת על ביטול תורה,בשלמא למאן דאמר על ישראל שגלו היינו דכתיב כי נשבה עדר ה' אלא למאן דאמר על ביטול תורה מאי כי נשבה עדר ה' כיון שגלו ישראל ממקומן אין לך ביטול תורה גדול מזה,תנו רבנן שלשה הקב"ה בוכה עליהן בכל יום על שאפשר לעסוק בתורה ואינו עוסק ועל שאי אפשר לעסוק בתורה ועוסק ועל פרנס המתגאה על הצבור,רבי הוה נקיט ספר קינות וקא קרי בגויה כי מטא להאי פסוקא (איכה ב, א) השליך משמים ארץ נפל מן ידיה אמר מאיגרא רם לבירא עמיקתא,רבי ורבי חייא הוו שקלי ואזלי באורחא כי מטו לההוא מתא אמרי איכא צורבא מרבנן הכא נזיל וניקביל אפיה אמרי איכא צורבא מרבנן הכא ומאור עינים הוא אמר ליה ר' חייא לרבי תיב את לא תזלזל בנשיאותך איזיל אנא ואקביל אפיה,תקפיה ואזל בהדיה כי הוו מיפטרי מיניה אמר להו אתם הקבלתם פנים הנראים ואינן רואין תזכו להקביל פנים הרואים ואינן נראין אמר ליה איכו השתא מנעתן מהאי בירכתא,אמרו ליה ממאן שמיעא לך מפרקיה דרבי יעקב שמיע לי דרבי יעקב איש כפר חיטייא הוה מקביל אפיה דרביה כל יומא כי קש א"ל לא נצטער מר דלא יכיל מר,אמר ליה מי זוטר מאי דכתיב בהו ברבנן (תהלים מט, י) ויחי עוד לנצח לא יראה השחת כי יראה חכמים ימותו ומה הרואה חכמים במיתתן יחיה בחייהן על אחת כמה וכמה,רב אידי אבוה דרבי יעקב בר אידי הוה רגיל דהוה אזיל תלתא ירחי באורחא וחד יומא בבי רב והוו קרו ליה רבנן בר בי רב דחד יומא חלש דעתיה קרי אנפשיה (איוב יב, ד) שחוק לרעהו אהיה וגו' א"ל ר' יוחנן במטותא מינך לא תעניש להו רבנן,נפק ר' יוחנן לבי מדרשא ודרש (ישעיהו נח, ב) ואותי יום יום ידרשון ודעת דרכי יחפצון וכי ביום דורשין אותו ובלילה אין דורשין אותו אלא לומר לך כל העוסק בתורה אפי' יום אחד בשנה מעלה עליו הכתוב כאילו עסק כל השנה כולה,וכן במדת פורענות דכתיב (במדבר יד, לד) במספר הימים אשר תרתם את הארץ וכי ארבעים שנה חטאו והלא ארבעים יום חטאו אלא לומר לך כל העובר עבירה אפי' יום אחד בשנה מעלה עליו הכתוב כאילו עבר כל השנה כולה:,אי זהו קטן כל שאינו יכול לרכוב על כתפו של אביו: מתקיף לה רבי זירא

5b. is not from among them. The Sages said to Rava: Master, you are not subject to His hiding of the face, as your prayers are heard, and you are not subject to: “And they shall be devoured,” as the authorities take nothing from you. He said to them: Do you know how many gifts I send in private to the house of King Shapur? Although it might seem that the monarchy does not take anything from me, in actuality I am forced to give many bribes. Even so, the Sages looked upon Rava with suspicion. In the meantime, messengers from the house of King Shapur sent for him and imprisoned him to extort more money from him. Rava said: This is as it is taught in a baraita that Rabban Shimon ben Gamliel said: Wherever the Sages looked upon someone, it resulted in either death or poverty.,With regard to the verse: “And I will hide my face in that day” (Deuteronomy 31:18), Rava said that the Holy One, Blessed be He, said: Even though I hid my face from them and My Divine Presence is not revealed, nevertheless: “I speak with him in a dream” (Numbers 12:6). Rav Yosef said: His hand is outstretched, guarding over us, as it is stated: “And I have covered you in the shadow of my hand” (Isaiah 51:16).,The Gemara relates: Rabbi Yehoshua ben Ḥaya was standing in the house of the Caesar. A certain heretic, who was also present, gestured to him, indicating that his was the nation whose Master, God, turned His face away from it. Rabbi Yehoshua gestured to him that His hand is outstretched over us in protection. The Caesar said to Rabbi Yehoshua: What did he gesture to you, and how did you respond? He replied: He indicated that mine is the nation whose Master turned His face from it, and I gestured to him that His hand is outstretched over us.,The members of the Caesar’s household said to that heretic: What did you gesture to him? He said to them: I gestured that his is the nation whose Master has turned His face from it. They asked: And what did he gesture to you? He said to them: I don’t know; I did not understand. They said: How can a man who does not know what others gesture to him dare to gesture in the presence of the king? They took him out and killed him.,The Gemara relates: When Rabbi Yehoshua ben Ḥaya was dying, the Sages said to him: What will become of us, from the threat of the heretics, when there is no scholar like you who can refute them? He said to them that the verse states: “Is wisdom no more in Teiman? Has counsel perished from the prudent? Has their wisdom vanished?” (Jeremiah 49:7). He explained: Since counsel has perished from the prudent, from the Jewish people, the wisdom of the nations of the world has vanished as well, and there will be no superior scholars among them.,And if you wish, say instead that the same idea can be derived from here: “And he said: Let us take our journey, and let us go, and I will go corresponding to you” (Genesis 33:12). Just as the Jewish people rise and fall, so too, the nations of the world simultaneously rise and fall, and they will never have an advantage.,The Gemara relates that Rabbi Ila was ascending the stairs in the house of Rabba bar Sheila, a children’s teacher. He heard a child who was reading a verse out loud: “For, lo, He Who forms the mountains, and creates the wind, and declares to man what is his speech” (Amos 4:13). Rabbi Ila said: With regard to a servant whose master declares to him what is his proper speech, is there a remedy for him? The Gemara asks. What is the meaning of the phrase: “What is his speech”? Rav said: Even frivolous speech that is between a man and his wife before engaging in relations is declared to a person at the time of death, and he will have to account for it.,The Gemara asks: Is that so? Is it prohibited for a man to speak in this manner with his wife? Wasn’t Rav Kahana lying beneath Rav’s bed, and he heard Rav chatting and laughing with his wife, and performing his needs, i.e., having relations with her. Rav Kahana said out loud: The mouth of Rav is like one who has never eaten a cooked dish, i.e., his behavior is lustful. Rav said to him: Kahana, leave, as this is not proper conduct. This shows that Rav himself engaged in frivolous talk before relations.,The Gemara answers: This is not difficult. Here, where this type of speech is permitted, it is referring to a situation where he must appease his wife before relations, and therefore this speech is appropriate. However, this statement, that it is prohibited, is referring to a situation where he doesn’t need to appease her. In these circumstances, it is prohibited to engage in excessively lighthearted chatter with one’s wife.,The verse states: “But if you will not hear it, my soul shall weep in secret [bemistarim] for your pride” (Jeremiah 13:17). Rav Shmuel bar Inya said in the name of Rav: The Holy One, Blessed be He, has a place where He cries, and its name is Mistarim. What is the meaning of “for your pride”? Rav Shmuel bar Yitzḥak said: God cries due to the pride of the Jewish people, which was taken from them and given to the gentile nations. Rav Shmuel bar Naḥmani said: He cries due to the pride of the kingdom of Heaven, which was removed from the world.,The Gemara asks: But is there crying before the Holy One, Blessed be He? Didn’t Rav Pappa say: There is no sadness before the Holy One, Blessed be He, as it is stated: “Honor and majesty are before Him; strength and gladness are in His place” (I Chronicles 16:27)? The Gemara responds: This is not difficult. This statement, that God cries, is referring to the innermost chambers, where He can cry in secret, whereas this statement, that He does not cry, is referring to the outer chambers.,The Gemara asks: And doesn’t God cry in the outer chambers? Isn’t it written: “And on that day the Lord, the God of hosts, called to weeping, and to mourning, and to baldness, and to girding with sackcloth” (Isaiah 22:12)? The Gemara responds: The destruction of the Temple is different, as even the angels of peace cried, as it is stated: “Behold, their valiant ones cry without; the angels of peace weep bitterly” (Isaiah 33:7).,The verse continues: “And my eye shall weep sore, and run down with tears, because the Lord’s flock is carried away captive” (Jeremiah 13:17). Rabbi Elazar said: Why these three references to tears in the verse? One is for the First Temple; one is for the Second Temple; and one is for the Jewish people who were exiled from their place. And there are those who say: The last one is for the unavoidable dereliction of the study of Torah in the wake of the exile.,The Gemara asks: Granted, according to the one who said that the last tear is for the Jewish people who were exiled, this is as it is written: “Because the Lord’s flock is carried away captive.” However, according to the one who said that this tear is for the dereliction of the study of Torah, what is the meaning of: “Because the Lord’s flock is carried away captive”? The Gemara answers: Since the Jewish people were exiled from their place, there is no greater involuntary dereliction of the study of Torah than that which was caused by this.,The Sages taught that there are three types of people for whom the Holy One, Blessed be He, cries every day: For one who is able to engage in Torah study and does not engage in it; and for one who is unable to engage in Torah study and nevertheless he endeavors and engages in it; and for a leader who lords over the community.,The Gemara relates: Rabbi Yehuda HaNasi was holding the book of Lamentations and was reading from it. When he reached the verse: “He has cast down from heaven to earth the beauty of Israel” (Lamentations 2:1), in his distress the book fell from his hand. He said: From a high roof to a deep pit, i.e., it is terrible to tumble from the sky to the ground.,§ The Gemara relates: Rabbi Yehuda HaNasi and Rabbi Ḥiyya were walking along the road. When they arrived at a certain city, they said: Is there a Torah scholar here whom we can go and greet? The people of the city said: There is a Torah scholar here but he is blind. Rabbi Ḥiyya said to Rabbi Yehuda HaNasi: You sit here; do not demean your dignified status as Nasi to visit someone beneath your stature. I will go and greet him.,Rabbi Yehuda HaNasi grabbed him and went with him anyway, and together they greeted the blind scholar. When they were leaving him, he said to them: You greeted one who is seen and does not see; may you be worthy to greet the One Who sees and is not seen. Rabbi Yehuda HaNasi said to Rabbi Ḥiyya: Now, if I had listened to you and not gone to greet him, you would have prevented me from receiving this blessing.,They said to the blind scholar: From whom did you hear that we are worthy of this blessing? He said to them: I heard it from the instruction of Rabbi Ya’akov, as Rabbi Ya’akov of the village of Ḥitiyya would greet his teacher every day. When Rabbi Ya’akov grew elderly, his teacher said to him: Do not despair, my Master, that my Master is unable to make the effort to greet me. It is better that you should not visit me.,Rabbi Ya’akov said to him: Is it a minor matter, that which is written about the Sages: “That he should still live always, that he should not see the pit. For he sees that wise men die” (Psalms 49:10–11)? In this regard an a fortiori reference applies: Just as one who sees Sages in their death will live, all the more so one who sees them in their lifetime. From here the blind scholar learned the importance of greeting Torah scholars, which is why he blessed the Sages who came to greet him.,The Gemara relates: Rav Idi, father of Rabbi Ya’akov bar Idi, would regularly travel three months on the road to reach the study hall and as he would immediately travel back again to arrive home for the festival of Sukkot, he spent only one day in the school of Rav. And the Sages would disparagingly call him: A student of Torah for one day. He was offended and read the following verse about himself: “I am as one that is a laughingstock to his neighbor, a man who calls upon God, and He answers him” (Job 12:4). Rabbi Yoḥa said to him: Please do not punish the Sages, i.e., do not take offense and be harsh with them, as this will cause them to be punished by God.,Rabbi Yoḥa left Rav Idi and went to the study hall and taught: “Yet they seek Me daily, and delight to know My ways” (Isaiah 58:2). But is it possible that only during the day they seek Him and at night they do not seek Him? What is the meaning of daily? Rather, this verse comes to say to you that with regard to anyone who engages in Torah study even one day a year, the verse ascribes him credit as though he engaged in Torah study the entire year.,And the same applies to the attribute of punishment, as it is written: “After the number of the days in which you spied out the land, even forty days, for every day a year, shall you bear your iniquities” (Numbers 14:34). But did they sin for forty years? Didn’t they sin for only forty days? Rather, this comes to say to you that anyone who transgresses a sin even one day a year, the verse ascribes him liability as though he transgressed the entire year.,§ The mishna taught: Who is a minor who is exempt from the mitzva of appearance in the Temple? Any child who is unable to ride on his father’s shoulders and ascend from Jerusalem to the Temple Mount. Rabbi Zeira strongly objects to this:

367. Babylonian Talmud, Horayot, 12a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •temple in jerusalem, instruments, vessels, furnishings in Found in books: Allison, 4 Baruch (2018) 134

12a. ומי הוה שמן המשחה והתניא משנגנז ארון נגנז שמן המשחה וצנצנת המן ומקלו של אהרן שקדיה ופרחיה וארגז ששלחו פלשתים דורון לישראל שנאמר (שמואל א ו, ח) ואת כלי הזהב אשר השבותם לו אשם תשימו בארגז מצדו ושלחתם אותו והלך,ומי גנזו יאשיהו מלך יהודה גנזו שראה שכתוב בתורה (דברים כח, לו) יולך ה' אותך ואת מלכך וגו' צוה וגנזום שנאמר (דברי הימים ב לה, ג) ויאמר ללוים המבינים לכל ישראל הקדושים לה' תנו את ארון הקדש בבית אשר בנה שלמה בן דוד מלך ישראל אין לכם משא בכתף עתה עבדו את ה' אלהיכם ואת עמו ישראל,ואמר רבי אלעזר אתיא שם שם אתיא משמרת משמרת אתיא דורות דורות אמר רב פפא באפרסמא דכיא,ת"ר כיצד מושחין את המלכים כמין נזר ואת הכהנים כמין כי מאי כמין כי אמר רב מנשיא בר גדא כמין כף יוני,תני חדא בתחלה מוצקין שמן על ראשו ואח"כ נותנין לו שמן בין ריסי עיניו ותניא אחריתי בתחלה נותנין לו שמן בין ריסי עיניו ואח"כ מוצקים לו שמן על ראשו תנאי היא איכא דאמרי משיחה עדיפא ואיכא דאמרי יציקה עדיפא,מ"ט דמאן דאמר יציקה עדיפא דכתיב (ויקרא ח, יב) ויצוק משמן המשחה על ראש אהרן וימשח אותו לקדשו ומאן דאמר משיחה עדיפא מ"ט קסבר שכן אתה מוצא אצל כלי שרת והכתיב ויצוק ובסוף וימשח הכי קאמר מאי טעם ויצוק משום דוימשח,ת"ר (תהלים קלג, ב) כשמן הטוב [וגו'] יורד על הזקן זקן אהרן וגו' כמין שני טפי מרגליות היו תלויות לאהרן בזקנו אמר רב פפא תנא כשהוא מספר עולות ויושבות לו בעיקר זקנו ועל דבר זה היה משה דואג אמר שמא חס ושלום מעלתי בשמן המשחה יצתה בת קול ואמרה כשמן הטוב וגו' (תהלים קלג, ג) כטל חרמון מה טל חרמון אין בו מעילה אף שמן המשחה שבזקן אהרן אין בו מעילה,ועדיין היה אהרן דואג אמר שמא משה לא מעל אבל אני מעלתי יצתה בת קול ואמרה לו (תהלים קלג, א) הנה מה טוב ומה נעים שבת אחים גם יחד מה משה לא מעל אף אתה לא מעלת,ת"ר אין מושחים את המלכים אלא על המעיין כדי שתמשך מלכותם שנא' (מלכים א א, לג) ויאמר המלך להם קחו עמכם את עבדי אדוניכם [וגו'] והורדתם אותו אל גחון,אמר רבי אמי האי מאן דבעי לידע אי מסיק שתיה אי לא ניתלי שרגא בעשרה יומי דבין ראש השנה ליום הכפורים בביתא דלא נשיב זיקא אי משיך נהוריה נידע דמסיק שתיה,ומאן דבעי למיעבד בעיסקא ובעי למידע אי מצלח אי לא מצלח לירבי תרנגולא אי שמין ושפר מצלח,האי מאן דבעי למיפק [לאורחא] ובעי למידע אי חזר ואתי לביתא אי לא ניקום בביתא דחברא אי חזי בבואה דבבואה לידע דהדר ואתי לביתא ולאו מלתא היא דלמא חלשא דעתיה ומיתרע מזליה אמר אביי השתא דאמרת סימנא מילתא היא [לעולם] יהא רגיל למיחזי בריש שתא קרא ורוביא כרתי וסילקא ותמרי,אמר להו רב משרשיא לבריה כי בעיתו מיעל ומיגמרי קמי רבייכו גרסו מתניתא ועלו לקמי רבייכו וכי יתביתו קמיה חזו לפומיה דכתיב (ישעיהו ל, כ) והיו עיניך רואות את מוריך וכי גרסיתו גרסו על נהרא דמיא דכי היכי דמשכן מיא משכן שמעתתייכו ותיבו אקילקלי דמתא מחסיא ולא תיבו אפדני דפומבדיתא טב גלדנא סריא [דמתא מחסיא למיכל] מכותחא דרמי כיפי,(שמואל א ב, א) רמה קרני באלהי רמה קרני ולא רמה פכי דוד ושלמה שנמשחו בקרן נמשכה מלכותן שאול ויהוא שנמשחו בפך לא נמשכה מלכותן:,המשוח בשמן המשחה וכו': ת"ר משיח יכול מלך ת"ל כהן אי כהן יכול מרובה בגדים ת"ל משיח אי משיח יכול משוח מלחמה תלמוד לומר והכהן המשיח שאינו משיח על גביו,מאי משמע כדאמר רבא הירך המיומנת שבירך הכא נמי המשיח המיומן שבמשוחים,אמר מר משיח יכול מלך מלך פר הוא דמייתי שעיר הוא דמייתי איצטריך ס"ד אמינא על שגגת מעשה יביא שעיר על העלם דבר יביא פר קמ"ל:,אין בין משוח בשמן המשחה כו': מתניתין דלא כרבי מאיר דאי ר"מ הא תניא מרובה בגדים מביא פר הבא על כל המצות דברי ר"מ ולא הודו לו חכמים,מ"ט דר"מ דתניא (ויקרא ד, ג) משיח אין לי אלא משוח בשמן המשחה מרובה בגדים מנין תלמוד לומר הכהן המשיח,במאי אוקימתיה כרבנן

12a. The Gemara asks with regard to the fact that Jehoahaz was anointed: And was there anointing oil during the days of Jehoahaz? But isn’t it taught in a baraita: When the Ark of the Covet was sequestered, the anointing oil, and the jar of manna (see Exodus 16:33), and Aaron’s staff with its almonds and blossoms (see Numbers 17:23), and the chest that the Philistines sent as a gift to Israel, were all sequestered with it, as it is stated: “And you shall take the Ark of the Lord, and lay it upon the cart, and put the vessels of gold that you return Him as a guilt-offering in a chest by its side and send it away that it may go” (I Samuel 6:8).,And who sequestered the Ark? Josiah, king of Judea, sequestered it, as he saw that it is written in the Torah in the portion of rebuke: “The Lord will lead you, and your king whom you shall establish over you, unto a nation that you have not known” (Deuteronomy 28:36). He commanded and the people sequestered them, as it is stated: “And he said to the Levites who taught all Israel, and who were sacred unto the Lord: Place the sacred Ark in the room that Solomon, son of David, king of Israel built; there shall be no more burden upon your shoulders. Now serve the Lord your God and His people Israel” (II Chronicles 35:3).,And Rabbi Elazar says: One derives a verbal analogy between the term: There, written with regard to the Ark (see Exodus 29:43), and the term: There, written with regard to the jar of manna (see Exodus 16:33); and between the term: Keepsake, written with regard to the jar of manna (see Exodus 16:33), and the term: Keepsake, written with regard to Aaron’s staff (see Numbers 17:25–26); and between the term: Generations, written with regard to the jar of manna (see Exodus 16:33), and the term: Generations, written with regard to the anointing oil (see Exodus 30:31). By means of these verbal analogies it is derived that all of these items were sequestered. Rav Pappa said: They anointed Jehoahaz with pure balsam oil, not with anointing oil.,§ The Sages taught: How does one anoint the kings? One smears the oil in a manner that is similar to the form of a crown around his head. And how does one anoint the priests? One smears the oil in a shape like the Greek letter chi. The Gemara asks: What is the meaning of: Like the Greek letter chi? Rav Menashya bar Gadda said: Like the Greek equivalent of the Hebrew letter kaf.,It is taught in one baraita: Initially, they pour oil on the priest’s head, and thereafter, they place oil for him between the lashes of his eyes. And it is taught in a different baraita: Initially, they place oil for him between the lashes of his eyes, and thereafter, they pour oil on his head. The Gemara explains: It is a dispute between tanna’im. Some say: Anointing with oil between his eyes is preferable and takes precedence, and some say: Pouring oil on his head is preferable and takes precedence.,What is the reason for the opinion of the one who said that pouring oil on his head is preferable? It is as it is written: “And he poured from the anointing oil upon Aaron’s head and anointed him to sanctify him” (Leviticus 8:12), indicating that pouring precedes anointing. And the one who said that anointing is preferable and takes precedence, what is the reason for his opinion? He holds: Anointing takes precedence as that is what you find with regard to service vessels (see Numbers 7:1). They were anointed, but the anointing oil was not poured on them. The Gemara asks: But isn’t it written with regard to the priests: “And he poured,” and ultimately: “And anointed”? The Gemara answers: This is what the verse is saying: What is the reason that he poured the oil? It is due to the fact that he had already anointed them. Anointing is the primary component of the process.,The Sages taught: “It is like the precious oil upon the head coming down upon the beard, Aaron’s beard, that comes down upon the collar of his garments” (Psalms 133:2). Two drops of anointing oil, shaped like pearls, were suspended for Aaron from his beard. Rav Pappa said that it is taught: When Aaron would speak and his beard would move, those drops would miraculously rise and settle on the roots of his beard so that they would not fall. Moses was concerned about this matter. He said: Perhaps, Heaven forfend, I misused the consecrated anointing oil and poured more than necessary, as two additional drops remain? A Divine Voice emerged and said: “It is like the precious oil upon the head coming down upon the beard, Aaron’s beard, that comes down upon the collar of his garments. Like the dew of Hermon” (Psalms 133:2–3). This analogy teaches: Just as there is no misuse of the dew of Hermon, which is not consecrated, so too, with regard to the anointing oil that is on Aaron’s beard, there is no misuse of consecrated property.,And still Aaron was concerned. He said: Perhaps Moses did not misuse consecrated property; but perhaps I misused consecrated property, as the additional oil is on my beard and I enjoy it. A Divine Voice emerged and said: “Behold, how good and how pleasant it is for brothers to dwell together in unity” (Psalms 133:1). Just as your brother Moses did not misuse consecrated property, so too, you did not misuse consecrated property.,The Sages taught: One anoints the kings only upon a spring, as an omen, so that their kingdom will continue like a spring, as it is stated with regard to the coronation of Solomon before the death of David: “And the king said unto them: Take with you the servants of your lord, and let Solomon my son ride upon my own mule, and bring him down to Gihon. And let Tzadok the priest and Nathan the prophet anoint him there king over Israel and sound the shofar and say: Long live King Solomon” (I Kings 1:33–34).,§ Apropos good omens, the Gemara cites a statement that Rabbi Ami said: This person who seeks to know if he will complete his year or if he will not, i.e., whether or not he will remain alive in the coming year, let him light a lamp, during the ten days that are between Rosh HaShana and Yom Kippur, in a house in which wind does not blow. If its light continues to burn, he knows that he will complete his year.,And one who seeks to conduct a business venture and wishes to know if he will succeed or if he will not succeed, let him raise a rooster. If the rooster grows fat and healthy, he will succeed.,One who seeks to embark on a journey and wishes to know if he will return and come to his home or if he will not, let him go to a dark [daḥavara] house. If he sees the shadow of a shadow he shall know that he will return and come home. The Sages reject this: This omen is not a significant matter. Perhaps he will be disheartened if the omen fails to appear, and his fortune will suffer and it is this that causes him to fail. Abaye said: Now that you said that an omen is a significant matter, a person should always be accustomed to seeing these on Rosh HaShana: Squash, and fenugreek, leeks, and chard, and dates, as each of these grows quickly and serves as a positive omen for one’s actions during the coming year.,Apropos good omens, Rav Mesharshiyya said to his son: When you seek to enter and study before your teacher, study the baraita first, and only then enter before your teacher. And when you are sitting before him, look to his mouth, as it is written: “And your eyes shall see your teacher” (Isaiah 30:20). And when you study, study adjacent to a river of water; just as the water flows, your studies will flow unimpeded. He added: And it is preferable for you to sit on the rubbish heaps [akilkelei] of Mata Meḥasya, and do not sit in the palaces [appadnei] of Pumbedita. Better to eat the rotten fish [gildana] of Mata Meḥasya than to eat kutḥa, which displaces rocks, a metaphor for how potent it is.,Apropos good omens for anointing, it is stated in the prayer of Hannah, Samuel’s mother: “My horn is exalted in my God” (I Samuel 2:1). The Gemara infers: My horn is exalted, and my jug is not exalted. David and Solomon were anointed with oil from a horn. This was a good omen for them and their reign endured. Saul and Jehu were anointed with oil from a jug and their reign did not endure.,§ The mishna teaches: And who is the anointed priest? It is the High Priest who is anointed with the anointing oil, not the High Priest consecrated by donning multiple garments. The Sages taught: “Anointed” is written in the verse (Leviticus 6:15). One might have thought that the reference is to a king. Therefore, the verse states: “Priest.” If the reference is to a priest, one might have thought that the reference is to a priest consecrated by donning multiple garments. Therefore, the verse states: “Anointed.” If the reference is to one who is anointed, one might have thought that the reference is even to a priest anointed for war. Therefore, the verse states: “And the anointed priest,” indicating that there is no anointed priest over him; rather, he is the highest-ranking priest.,The Gemara asks: From where is this inferred? The Gemara answers: It is as Rava said with regard to the term “the thigh” in the verse: “The sciatic nerve that is on the hollow of the thigh” (Genesis 32:33); the reference is to the stronger of the thighs. Here too, where the verse states: “The anointed,” the reference is to the most distinguished of those anointed, i.e., the High Priest.,The Gemara analyzes the baraita: The Master said: “Anointed” is written in the verse. One might have thought that the reference is to a king. The Gemara asks: Is it a bull that a king brings for a sin-offering? It is a male goat that he brings, as the Torah states explicitly, later in that passage. The Gemara answers: It was necessary for the tanna to say this, as it may enter your mind to say: It is for the unwitting performance of an action for which all people are liable to bring a sin-offering that a king shall bring a male goat as his offering; but for absence of awareness of the matter with the unwitting performance of an action, a king shall bring a bull. Therefore, the tanna teaches us that it is only the High Priest who brings a bull.,§ The mishna teaches: The difference between a High Priest anointed with the anointing oil and one consecrated by donning multiple garments is only that the latter does not bring the bull that comes for the transgression of any of the mitzvot. The Gemara comments: The mishna is not in accordance with the opinion of Rabbi Meir, as, if it was in accordance with the opinion of Rabbi Meir, isn’t it taught in a baraita: A priest who is consecrated by donning multiple garments brings a bull that comes for the transgression of any of the mitzvot; this is the statement of Rabbi Meir, but the Rabbis did not concede that point to him.,The Gemara asks: What is the reason for the opinion of Rabbi Meir? It is as it is taught in a baraita: “Anointed” is written in the verse. I have derived only a priest anointed with the anointing oil. From where do I derive the halakha of a priest who is consecrated by donning multiple garments? The verse states: “The anointed priest,” from which it is derived that anyone who is appointed as the High Priest is included, even if he was not anointed.,The Gemara asks: In accordance with which opinion did you interpret the mishna? It is in accordance with the opinion of the Rabbis.

368. Babylonian Talmud, Keritot, 5b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •temple in jerusalem, instruments, vessels, furnishings in Found in books: Allison, 4 Baruch (2018) 134

5b. וכי נס אחד נעשה בשמן המשחה והלא נסים הרבה נעשו בו מתחלתו ועד סופו תחלתו לא היה אלא י"ב לוג ובו נמשח המשכן וכליו ואהרן ובניו כל שבעת ימי המלואים ובו נמשחו כהנים גדולים ומלכים וכולו קיים לעתיד לבא,שנאמר (שמות ל, לא) שמן משחת קדש יהיה זה לי לדורותיכם זה בגימטריא י"ב לוגין הויין,ת"ר (ויקרא ח, י) ויקח משה את שמן המשחה וימשח את המשכן וגו' רבי יהודה אומר שמן המשחה שעשה משה במדבר הרבה נסים נעשו בו מתחלתו ועד סופו תחלתו לא היה אלא י"ב לוגין כמה יורה בולעת כמה עיקרין בולעין כמה האור שורף ובו נמשח משכן וכליו אהרן ובניו כל ז' ימי המלואים,ובו נמשחו כהנים גדולים ומלכים ואפי' כהן גדול בן כ"ג טעון משיחה ואין מושחין מלך בן מלך ואם תאמר מפני מה משחו את שלמה מפני מחלוקת אדוניה ואת יהואש מפני עתליה ואת יהואחז מפני יהויקים אחיו שהיה גדול מאחיו שתי שנים,אמר מר ואפי' כ"ג בן כ"ג טעון משיחה מנלן דכתיב (ויקרא ו, טו) והכהן המשיח תחתיו מבניו נימא קרא והכהן שתחתיו מבניו מאי המשיח הא קמ"ל דאפי' מבניו ההוא דמשח הוי כ"ג ואי לא משח לא הוי כ"ג,אמר מר אין מושחין מלך בן מלך מנלן אמר רב אחא בר יעקב דכתיב (דברים יז, כ) למען יאריך ימים על ממלכתו הוא ובניו כל הימים ירושה היא,ומפני מה משחו את שלמה מפני מחלוקת אדוניה מנלן דכי אתי מחלוקת בעי משיחה ולא כל דבעי מלכא מורית ליה מלכותא אמר רב פפא אמר קרא (דברים יז, כ) בקרב ישראל בזמן ששלום בישראל,תנא אף יהוא בן נמשי לא נמשח אלא מפני מחלוקת יורם בן אחאב אמאי תיפוק ליה דמלך ראשון הוא חסורי מיחסרא והכי קתני מלכי בית דוד מושחין מלכי ישראל אין מושחין ואם תאמר מפני מה משחו יהוא בן נמשי מפני מחלוקת יורם בן אחאב,אמר מר מלכי בית דוד מושחין ואין מלכי ישראל מושחין מנלן דכתיב (שמואל א טז, יב) קום משחהו כי זה הוא זה טעון משיחה ואין אחר טעון משיחה,אמר מר מפני מחלוקת יורם ומשום מחלוקת יורם בן אחאב נמעל בשמן המשחה כדאמר רב פפא באפרסמא דכיא ה"נ באפרסמא דכיא,ואת יהואחז מפני יהויקים שהיה גדול ממנו שתי שנים ומי קשיש והכתיב (דברי הימים א ג, טו) ובני יאשיה הבכור יוחנן והשני יהויקים והשלישי צדקיהו והרביעי שלום וא"ר יוחנן הוא יהואחז הוא צדקיהו הוא שלום,אלא לעולם יהויקים קשיש ואמאי קרי ליה בכור שהוא בכור למלכות ומי מוקמינן זוטא קמי קשישא והכתיב (דברי הימים ב כא, ג) ואת הממלכה נתן ליהורם כי הוא הבכור ההוא ממלא מקום אבותיו הוה,אמר מר הוא שלום הוא צדקיה והא בדרי קחשיב ומאי קרי ליה שלישי שהוא שלישי לבנים ומאי קרי ליה רביעי שהוא רביעי למלכות משום דמלך יכניה קמיה בתחלה מלך יהואחז וסוף מלך יהויקים וסוף מלך יכניה וסוף מלך צדקיה,ת"ר הוא שלום הוא צדקיה ולמה נקרא שמו שלום שהיה שלם במעשיו דבר אחר שלום ששלם מלכות בית דוד בימיו ומה שמו מתניה שמו שנאמר (מלכים ב כד, יז) וימלך את מתניה דודו תחתיו ויסב שמו צדקיה,דאמר לו יה יצדיק עליך את הדין אם תמרוד בי שנאמר (דברי הימים ב לו, י) ויביאהו בבלה וכתיב (דברי הימים ב לו, יג) וגם במלך נבוכדנאצר מלך בבל מרד אשר השביעו באלהים,ומי הוה שמן המשחה והתניא משנגנז ארון נגנז צנצנת המן וצלוחית שמן המשחה ומקלו של אהרן שקדים ופרחים,וארגז ששגרו פלשתים דורון לאלהי ישראל שנאמר (שמואל א ו, ח) ואת כלי הזהב אשר השיבותם לו אשם תשימו בארגז מצדו ומי גנזו יאשיה מלך יהודה גנזו שנאמר (דברי הימים ב לה, ג) ויאמר המלך אל הכהנים תנו את ארון הקדש,ואמר רבי אלעזר אתיא שם שם,אתיא דורות דורות,אתיא משמרת משמרת אמר רב פפא באפרסמא דכיא,ת"ר מושחין את המלכים כמין נזר ואת הכהנים כמין כי אמר רב מנשיה כמין כי יוני תני חדא בתחלה מציק שמן על ראשו ואחר כך נותן לו שמן בין ריסי עיניו ותני אחריתי בתחלה נותן לו שמן בין ריסי עיניו ואחר כך מציק לו שמן על ראשו,תנאי היא איכא למאן דאמר משיחה עדיפא ואיכא למאן דאמר יציקה עדיפא מאי טעמא דמ"ד יציקה עדיפא שנאמר (ויקרא ח, יב) ויצק משמן המשחה על ראש אהרן ומאן דאמר משיחה עדיפא קסבר שכן נתרבה אצל כלי שרת,והכתיב ויצק ולבסוף וימשח ה"ק מה טעם ויצק משום וימשח אותו לקדשו,ת"ר (תהילים קלג, ב) כשמן הטוב היורד על הראש וגו' כמין שתי טיפין מרגליות היו תלויות לאהרן בזקנו אמר רב כהנא תנא כשהוא מספר עולות ויושבות בעיקרי זקנו ועל דבר זה היה משה רבינו דואג שמא חס ושלום מעלתי בשמן המשחה,יצתה בת קול ואמרה (תהילים קלג, ג) כטל חרמון שיורד על הררי ציון מה טל אין בו מעילה אף שמן שיורד על זקן אהרן אין בו מעילה,ועדיין אהרן היה דואג שמא משה לא מעל ואני מעלתי יצתה בת קול ואמרה לו (תהילים קלג, א) הנה מה טוב ומה נעים שבת אחים גם יחד מה משה לא מעל אף אתה לא מעלת,ת"ר אין מושחין את המלכים אלא על המעיין כדי שתימשך מלכותן שנאמ' (מלכים א א, לג-לד) ויאמר המלך (אל בניהו) וגו' והורדתם אותו על גיחון (וגו') ומשח אותו שם,אמר רב אמי האי מאן דבעי לידע אי משכא שתא אי לא מייתי שרגא בהלין עשרה יומין דבין ריש שתא ליומא דכיפורי וניתלי בביתא דלא נשיב זיקא אי משיך נהוריה נידע דמסיק שתיה,ומאן דבעי נעביד עיסקי ובעי דנידע אי מצלח עיסקי אי לא נירבי תרנגולא אי שמין ושפר נידע דמצלח,האי מאן דבעי ניפוק באורחא ובעי דנידע אי הדר לביתיה ניעול ניקום בביתא דבהתא אם חזי

5b. And was just one miracle performed with the anointing oil? But many miracles were performed with it, from its initial preparation to its end. He explains: Its initial preparation was only the measure of twelve log, and even so the Tabernacle and its vessels were anointed with it, and likewise Aaron and his sons were anointed with it all the seven days of inauguration, and High Priests and kings were anointed with it throughout the generations, and yet despite the reduction in the amount of oil during its preparation process, as well as its multiple uses throughout history, it all remains intact for its use in the future.,Rabbi Yehuda adds that this is as it is stated: “This [zeh] shall be a sacred anointing oil to Me throughout your generations” (Exodus 30:31). The word zeh has a numerical value [bigimatriya] of twelve, which teaches that the original twelve log of oil that existed at the outset are extant throughout all the generations. If so, i.e., if such miracles were performed in connection with the oil, it is no wonder that its initial preparation was miraculous.,The Sages taught in a baraita: “And Moses took the anointing oil, and anointed the Tabernacle and all that was in it and sanctified them” (Leviticus 8:10). Rabbi Yehuda says: With regard to the anointing oil that Moses prepared in the wilderness, many miracles were performed with it, from its initial preparation to its end. Its initial preparation was only twelve log; consider how much of it a cauldron absorbs from what is cooked inside it, and how much of it the roots of the plants absorb, how much of it the fire burns, and yet the Tabernacle, and its vessels, and Aaron, and his sons were all anointed with it all seven days of the inauguration.,The baraita adds: And High Priests and kings were anointed with it, and even a High Priest, the son of a High Priest, requires anointing with the oil. But one does not anoint a king, the son of a king. And if you say: If so, for what reason did they anoint King Solomon, who was the son of King David? It was due to the dispute over the throne instigated by his older brother Adonijah, who attempted to usurp the monarchy. And similarly Joash, son of Ahaziah, was anointed king (see II Kings 11:12) due to the threat of Athaliah, his paternal grandmother, who attempted to seize the monarchy for herself (II Kings 11:1–3). And Jehoahaz, son of Josiah, was anointed as king (II Kings 23:30) due to the competition from Jehoiakim, his brother, who was two years older than his brother, i.e., Jehoahaz. Ordinarily the older brother succeeds the father, but Jehoahaz was more worthy of the throne.,The Gemara clarifies several aspects of this baraita. The Master said earlier: And even a High Priest, the son of a High Priest, requires anointing. The Gemara asks: From where do we derive this halakha? It is derived from a verse, as it is written: “And the anointed priest that shall be in his stead from among his sons” (Leviticus 6:15). Let the verse say merely: The priest that shall be in his stead from among his sons. What is taught by the addition of the term “anointed”? This teaches us that even when the new High Priest is from among the sons of the previous High Priest, only that priest who is anointed with oil is the High Priest, but if he is not anointed with oil he is not the High Priest.,The Master said earlier: But one does not anoint a king, the son of a king. The Gemara asks: From where do we derive this halakha? Rav Aḥa bar Ya’akov said that this is as it is written: In order that he may prolong his days in his kingdom, he and his sons, all the days in the midst of Israel (see Deuteronomy 17:20). The mention of a king’s sons teaches that the kingdom is an inheritance, which does not need to be confirmed by anointing.,The baraita further taught: And for what reason did they anoint King Solomon? Due to the dispute over the throne instigated by his older brother Adonijah. The Gemara asks: From where do we derive that in a situation where there is a dispute the new king requires anointing, and the current king cannot simply grant the kingship as an inheritance to whomever he desires? Rav Pappa said that the verse states: “He and his children in the midst of Israel” (Deuteronomy 17:20). At a time when there is peace in Israel the monarchy transfers smoothly to the king’s son, but not when there is a dispute.,It was taught in a baraita: Also Jehu, son of Jehoshaphat, son of Nimshi, was anointed by Elisha the prophet only due to the dispute with Joram, son of Ahab, who was the incumbent king, against whose reign Jehu rebelled (see II Kings 9:1–6). The Gemara asks: Why is it necessary to state this reason? Let the tanna of the baraita derive that Jehu required anointing due to the fact that he was the first king of his lineage, as Jehu was not the son of a king. The Gemara answers: The baraita is incomplete, and this is what it is teaching: One anoints the kings of the house of David with the anointing oil, but one does not anoint the kings from the kingdom of Israel. And if you say: For what reason did Elisha anoint Jehu, son of Jehoshaphat, son of Nimshi? This was due to the dispute with Joram, son of Ahab.,The Master said earlier: One anoints the kings of the house of David with the anointing oil, but one does not anoint the kings of Israel. The Gemara asks: From where do we derive this halakha? It is derived from a verse, as it is written with regard to the anointing of David: “Arise, anoint him; for this is he” (I Samuel 16:12). This king, i.e., any king from the house of David, requires anointing, but another king, i.e., from the kingdom of Israel, whose kings were not descendants of the house of David, does not require anointing.,The Master said earlier that Jehu was anointed due to the dispute with Joram. The Gemara asks: And due to the dispute with Joram, son of Ahab, will we misuse consecrated property by anointing someone unnecessarily with the anointing oil, which is called “a sacred anointing oil” (Exodus 30:31)? After all, kings of the kingdom of Israel do not require anointing. The Gemara answers: This is as Rav Pappa said with regard to Jehoahaz: They anointed him with pure balsam oil, rather than with the anointing oil. Here too, Elisha anointed Jehu with pure balsam oil, not the anointing oil.,It was further stated in the baraita: And Jehoahaz, son of Josiah, was anointed due to the competition from Jehoiakim, his brother, who was two years older than him. The Gemara asks: And was Jehoiakim in fact older than Jehoahaz? But isn’t it written: “And the sons of Josiah: The firstborn Joha, the second Jehoiakim, the third Zedekiah, the fourth Shallum” (I Chronicles 3:15); and Rabbi Yoḥa says: The one who is called Joha in that verse is also called Jehoahaz, and the one who is called Zedekiah is the same as the one called Shallum. If so, Jehoahaz is the eldest son, not Jehoiakim. Why, then, was it necessary to anoint Jehoahaz?,The Gemara answers: Rather, Jehoiakim was actually older than Jehoahaz. And why does the verse call Jehoahaz the firstborn? This is referring to the fact that Jehoahaz was the firstborn with regard to the monarchy, i.e., he became king first. The Gemara asks: And do we establish the younger son as king before the older son? But isn’t it written with regard to Jehoshaphat: “And he gave the kingdom to Jehoram, because he was the firstborn” (II Chronicles 21:3)? The Gemara answers: Jehoram was one who filled the place of his fathers, i.e., he was fit to serve as king, and therefore as he was firstborn he received the kingship, whereas Jehoiakim was deemed unworthy of the honor, despite being the oldest among his brothers.,The Master said earlier: The one who is called Shallum is also called Zedekiah. The Gemara objects: But the Torah counts these individuals in a row, i.e., one after the other, as I Chronicles 3:15 mentions the first, second, third, and fourth sons. This indicates that they are different people. The Gemara answers: Shallum and Zedekiah are in fact one and the same, and what is the reason the verse calls Zedekiah the third? The reason is that he is third of the sons, i.e., the third in order of birth. And what is the reason the verse calls Shallum the fourth? The reason is that he is fourth to the kingship, because Jeconiah reigned before him. How so? Initially Jehoahaz reigned, and afterward Jehoiakim reigned, and afterward Jeconiah reigned, and afterward Zedekiah reigned. Accordingly, Zedekiah, called Shallum, was fourth to the kingship.,The Sages taught in a baraita: The one who is called Shallum is also called Zedekiah, and why was he called Shallum? Because he was perfect [shalem] in his good deeds. Alternatively, he was called Shallum because in his days the kingdom of the house of David was completed [shalam], as he was the last king in the Davidic dynasty. And what was his true name? Mattaniah was his name, as it is stated: “And the king of Babylonia made Mattaniah, his father’s brother, king in his stead, and changed his name to Zedekiah” (II Kings 24:17).,The baraita explains: Why did the king of Babylonia, Nebuchadnezzar, call him by the name Zedekiah? The reason is that Nebuchadnezzar said to him: God will justify [yatzdik] the judgment over you if you rebel against me, as it is stated with regard to Nebuchadnezzar and Jehoiachin: “And brought him to Babylon” (II Chronicles 36:10), and with regard to Zedekiah it is stated: “And he also rebelled against King Nebuchadnezzar, who had made him swear by God” (II Chronicles 36:13).,§ The Gemara raises a difficulty with regard to the statement that Jehoahaz was anointed: And was there anointing oil in the days of Jehoahaz? But isn’t it taught in a baraita (Tosefta, Yoma 2:15) that from when the Ark was sequestered, along with it was sequestered the jar of manna that was next to it (see Exodus 16:33), and the flask of the anointing oil, and Aaron’s staff with its almonds and blossoms (see Numbers 17:23).,The baraita continues: And also sequestered with the Ark was the chest that the Philistines sent as a gift to the God of Israel after they captured the Ark and were stricken by several plagues, as it is stated: “And put the jewels of gold that you return to Him for a guilt offering, in a coffer by its side, and send it away that it may go” (I Samuel 6:8). And who sequestered the Ark? Josiah, king of Judah, sequestered it, as it is stated: And the king said to the priests: Put the sacred Ark in the house that Solomon, the son of David, king of Israel, built (see II Chronicles 35:3).,And Rabbi Elazar says: How do we know that all these items needed to be sequestered together with the Ark? The halakha that the jar of manna was to be kept with the Ark is derived through a verbal analogy between the words “there” and “there.” The word “there” is stated with regard to the Ark: “Where I will meet with you there” (Exodus 30:6), and it is also stated with regard to the manna: “And put there” (Exodus 16:33).,The halakha that the anointing oil was to be kept together with the Ark is derived through a verbal analogy between the words “generations” and “generations.” This term is stated with regard to the jar of manna: “To be kept throughout your generations” (Exodus 16:33), and also with regard to the anointing oil: “This shall be a sacred anointing oil to Me throughout your generations” (Exodus 30:31).,Finally, the halakha that Aaron’s staff was to be kept together with the Ark is derived through a verbal analogy between the terms “to be kept” and “to be kept.” This term is stated with regard to the jar of manna, and also with regard to Aaron’s staff: “To be kept there, for a token against the rebellious children” (Numbers 17:25). All these items, which are connected through these verbal analogies, including the anointing oil, were kept by the side of the Ark, and therefore they were sequestered together with the Ark. If so, how was Jehoahaz anointed with the anointing oil? Rav Pappa said: They did not anoint Jehoahaz with the anointing oil, but with pure balsam.,§ The Sages taught in a baraita: One anoints the kings by placing the oil around the head in a shape similar to a crown, and one anoints the High Priests by placing the oil upon the head in the shape similar to chi. In explanation of this statement, Rav Menashya says: It is placed in a shape similar to the Greek letter chi, which looks like the letter Χ. It is taught in one baraita: First, one pours oil on the head of the High Priest, and afterward one places oil between his eyelashes. And it is taught in another baraita: First, one places oil between his eyelashes, and afterward one pours oil on his head. The baraitot contradict each other.,The Gemara explains: This is a matter of dispute between tanna’im, as there is a tanna who says: Anointing between his eyelashes is preferable to pouring on the head and therefore comes first, and there is a tanna who says that pouring on the head is preferable to anointing between his eyelashes, and therefore comes first. What is the reasoning of the one who says that pouring on the head is preferable? As it is stated: “And he poured of the anointing oil upon Aaron’s head and anointed him to sanctify him” (Leviticus 8:12), which indicates that pouring is first, followed by anointing. And as for the one who says that anointing between his eyelashes is preferable to pouring on the head and precedes it, he holds that anointing is preferable in that its use is increased, i.e., it is performed on the service vessels, whereas pouring is not mentioned with regard to the service vessels.,The Gemara raises a difficulty: But according to the opinion that anointing is preferable, isn’t it written: “He poured,” and ultimately: “He anointed” (Leviticus 8:12)? The Gemara explains that this is what the verse is saying: What is the reason for “he poured”? This action was made possible due to the fact that he had already: “Anointed him to sanctify him.” In other words, the pouring came after the anointing, which is the primary act.,The Sages taught in a baraita: The verse states: “It is like the precious oil upon the head descending upon the beard; the beard of Aaron, that descends upon the collar of his garments” (Psalms 133:2). Two drops of anointing oil shaped like pearls hung from Aaron’s beard. Rav Kahana says it is taught: When Aaron would speak his beard would move, and these drops would miraculously rise and sit on the roots of his beard, so that they would not fall to the ground. And with regard to this matter Moses, our teacher, was concerned, thinking: Perhaps, God forbid, I misused the anointing oil by pouring too much, which resulted in these two additional drops.,A Divine Voice emerged and said: “It is like the precious oil upon the head, descending upon the beard; the beard of Aaron, that descends upon the collar of his garments, like the dew of the Hermon that comes down upon the mountains of Zion” (Psalms 133:2–3). This comparison serves to teach: Just as the Hermon’s dew is not subject to misuse of consecrated property, as it is not consecrated but can be used by all, so too, the anointing oil that descends upon Aaron’s beard is not subject to misuse of consecrated property.,And still Aaron himself was concerned, thinking: Perhaps Moses did not misuse consecrated property but I misused the oil, as the additional oil is on my body and I derive benefit from it. A Divine Voice emerged and said to him: “Behold how good and how pleasant it is for brothers to dwell together in unity” (Psalms 133:1). Just as your brother Moses did not misuse consecrated property, so too, you did not misuse consecrated property.,§ The Gemara cites a baraita which discusses the anointing of kings. The Sages taught: One may anoint kings only next to a spring. This is done as a fortuitous sign, so that their kingdom should continue uninterrupted just as the waters of the spring flow uninterrupted throughout the year. As it is stated with regard to the coronation of Solomon in the days of King David: And the king said to Benaiah: Take with you the servants of your lord, and cause Solomon my son to ride upon my own mule, and bring him down to Gihon. And let Zadok the priest and Nathan the prophet anoint him there king over Israel (see I Kings 1:33–34). The Sages derived from here that all kings should be anointed near a spring.,Parenthetical to this matter of performing an act as a fortuitous sign, the Gemara cites that which Rav Ami says: One who desires to know if he will live through this current year or not should bring a lit candle during those ten days between Rosh HaShana and Yom Kippur and hang it in a house through which wind does not blow, and he should watch it carefully: If its light continues he shall know that he will live out his year.,And one who desires to conduct business and wants to know if his business will succeed or not should raise a rooster. If the rooster gets fat and beautiful he shall know that the venture will succeed.,This one who wishes to leave on a journey and wants to know whether he will return to his home should enter a dark house. If he sees

369. Babylonian Talmud, Ketuvot, 66b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison, 4 Baruch (2018) 98

66b. שחתן פוסק הוא פוסק פחות חומש:,

66b. the son-in-law pledges according to the amount of the dowry that the bride brings, he pledges one-fifth less in the marriage contract, which is the actual value of the property.,baraita to expand upon the mishna’s statement that the father is not required to give the second son-in-law the gift that he promised the first son-in-law, as follows. The Sages taught: Needless to say, this ruling applies when the first is a Torah scholar and the second is an ignoramus, since the father-in-law has a reason to refuse to give the second a dowry like the first. But even if the first is an ignoramus and the second is a Torah scholar, the father-in-law may say: To your brother, I wanted to give this dowry, but to you I do not want to give it, since the obligation incurred was to a specific individual.,The mishna discusses the relationship between the value of the dowry the bride brings in and the amount of money the groom records in the marriage contract, and various examples are illustrated, e.g., if the woman pledged to bring him one thousand dinars. The Gemara asks: These latter examples in the mishna are the same as the first clause of the mishna, and they all illustrate the same ficial conditions. Why was it not sufficient to mention only the case of the thousand dinars? The Gemara explains: The tanna teaches about a large appraisal of her substantial property, and he also teaches about a small appraisal in a case where she has minimal property, to illustrate that there is no halakhic difference between them. Similarly, the tanna teaches about the husband’s own appraisal of how to assess how much she must provide, and he also teaches about the wife’s own initial appraisal that she did and the corresponding amount that he must write.,she pledged to bring him money and not articles to serve as a dowry, her sela, i.e., four dinars, becomes six dinars with respect to the husband’s obligation in the marriage contract. This follows the standard outlined in the previous mishna: The groom increases his obligation by one half since he will profit from this money. Additionally, the groom accepts upon himself to give ten dinars to the account for her needs, for each and every hundred dinars that she brings. Rabban Shimon ben Gamliel says: Everything is in accordance with the regional custom.,sela becomes six dinars, the Gemara asks: This is identical to that which was taught in the previous mishna, that if she brings one thousand dinars in her dowry, he pledges against them fifteen hundred dinars. Why does the mishna cite another example to demonstrate the same principle?,The Gemara responds: The tanna taught about large investment capital and taught about small investment capital. And it is necessary to relate to both situations, because if he taught only the case of large capital, which has abundant profit, you might think that only then does the husband add one-half. However, for small capital, which has small profit, you could say that this is not the case. Therefore, it is necessary to also state the principle in this mishna. And conversely, if the tanna had taught us only about small capital, then you might think that because it has little expense, one must add a half. However, with regard to large capital, for which there is abundant expense, you could say that the husband need not add as much. Therefore, it is necessary to state both cases to teach that the husband adds one-half to the sum in any case.,The mishna states that the son-in-law accepts upon himself to give ten dinars to the account. The Gemara asks: What is this account? Rav Ashi said: It is an account for expenses of perfumes and cosmetics. And Rav Ashi said: This statement was said only for women in Jerusalem, where the women are accustomed to using an abundance of perfume.,According to the mishna, the husband must give ten dinars for each and every hundred dinars that she brings. Rav Ashi raises a dilemma: Does this speak of each hundred dinars that are appraised in her dowry, or of each hundred dinars that are accepted by the husband in the marriage contract, which is the appraisal reduced by one-fifth?,If you say that the mishna speaks of each hundred dinars that is accepted, is the intent that he gives a one-time sum only on the first day or on each day? If you say that he gives it every day, does he give it only the first week of marriage or each week? If you say he gives it each week, does he give it only the first month or each month? If you say he gives it each month, does he give it only the first year of marriage or each year? The Gemara does not determine how the calculation must be rendered and with what frequency the husband is required to provide for her cosmetics, and the dilemmas shall stand unresolved.,§ Rav Yehuda said that Rav said: There was an incident involving the daughter of Nakdimon ben Guryon. When the Sages designated for her four hundred gold coins for her account of perfumes, from her late husband’s estate, for use on that same day, she blessed them and said to them: This is how you should also pledge for your own daughters, and they answered after her: Amen.,Apropos the daughter of Nakdimon ben Guryon, the Gemara relates what later became of her: The Sages taught: There was an incident involving Rabban Yoḥa ben Zakkai. When he was riding on a donkey and leaving Jerusalem, and his students were walking after him to learn from him, he saw a certain young woman who was gathering barley from among the dung of the animals of Arabs. She was so poor that she subsisted on the undigested barley within the dung. When she saw him, she wrapped herself in her hair, as she had nothing else with which to cover herself, and stood before him.,She said to him: My teacher, sustain me. He did not recognize her, so he said to her: My daughter, who are you? She said to him: I am the daughter of Nakdimon ben Guryon. He said to her: My daughter, the money of your father’s household, where did it go? How did you become so poor? She said to him: My teacher, is it not that they say such a proverb in Jerusalem: Salt for money is lacking [ḥaser]? There is nothing with which to preserve it and prevent it from being lost. And some say the proverb asserts that kindness [ḥesed] is salt for money, i.e., using money for acts of kindness preserves it. He continued to ask her: And the money of your father-in-law’s house, which was used properly, for benevolent acts, where is it? She said to him: This one came and destroyed that one; all the money was combined, and it was all lost together.,She said to him: My teacher, do you remember when you signed on my marriage contract? He said to his students: I remember that when I signed on the marriage contract of this woman, and I read in it, it listed a thousand thousands, i.e., one million gold dinars as a dowry from her father’s house, aside from that which was promised her from her father-in-law. Rabban Yoḥa ben Zakkai cried and said: How fortunate are you, Israel, for when Israel performs the will of the Omnipresent, no nation or tongue can rule over them; and when Israel does not perform the will of the Omnipresent, He delivers them into the hand of a lowly nation. Not only are they delivered into the hand of a lowly nation, but even into the hand of the animals of a lowly nation, as in the pitiful instance of Nakdimon’s daughter.,The recorded incident implies that Nakdimon lost all of his wealth after having failed to use it for acts of kindness. The Gemara asks: And did not Nakdimon ben Guryon perform charity? Isn’t it taught in a baraita: They said about Nakdimon ben Guryon that when he would leave his home to go to the study hall, there were fine woolen garments his attendants would

370. Nag Hammadi, Apocalypse of Peter, 72.4-72.9 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 451

371. Babylonian Talmud, Megillah, 14b, 11b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 225

11b. (סימן שסד"ך) ותו ליכא והא איכא שלמה לא סליק מלכותיה,הניחא למ"ד מלך והדיוט אלא למ"ד מלך והדיוט ומלך מאי איכא למימר שלמה מילתא אחריתי הוה ביה שמלך על העליונים ועל התחתונים שנאמר (דברי הימים א כט, כג) וישב שלמה על כסא ה',והא הוה סנחריב דכתיב (ישעיהו לו, כ) מי בכל אלהי הארצות האלה אשר הצילו את ארצם מידי הא איכא ירושלים דלא כבשה,והא איכא דריוש דכתיב (דניאל ו, כו) דריוש מלכא כתב לכל עממיא אומיא ולישניא די דיירין בכל ארעא שלמכון יסגא הא איכא שבע דלא מלך עלייהו דכתיב (דניאל ו, ב) שפר קדם דריוש והקים על מלכותא לאחשדרפניא מאה ועשרין,והא איכא כורש דכתיב (עזרא א, ב) כה אמר כורש מלך פרס כל ממלכות הארץ נתן לי ה' התם אשתבוחי הוא דקא משתבח בנפשיה:,(אסתר א, ב) בימים ההם כשבת המלך וכתיב בתריה בשנת שלש למלכו אמר רבא מאי כשבת לאחר שנתיישבה דעתו אמר בלשצר חשב וטעה אנא חשיבנא ולא טעינא,מאי היא דכתיב (ירמיהו כט, י) כי לפי מלאת לבבל שבעים שנה אפקוד אתכם וכתיב (דניאל ט, ב) למלאות לחרבות ירושלם שבעים שנה חשוב ארבעין וחמש דנבוכדנצר ועשרים ותלת דאויל מרודך ותרתי דידיה הא שבעים אפיק מאני דבי מקדשא ואשתמש בהו,ונבוכדנצר מנלן דארבעין וחמש שנין מלך דאמר מר גלו בשבע גלו בשמונה גלו בשמונה עשרה גלו בתשע עשרה,גלו בשבע לכיבוש יהויקים גלות יהויכין שהיא שמונה לנבוכדנצר גלו בשמונה עשרה לכיבוש יהויקים גלות צדקיהו שהיא תשע עשרה לנבוכדנצר דאמר מר שנה ראשונה כיבש נינוה שניה כיבש יהויקים וכתיב (ירמיהו נב, לא) ויהי בשלשים ושבע שנה לגלות יהויכין מלך יהודה בשנים עשר חדש בעשרים וחמשה לחדש נשא אויל מרודך מלך בבל [בשנת מלכותו] את ראש יהויכין מלך יהודה ויוצא אותו מבית הכלא,תמני ותלתין ושבע הרי ארבעין וחמש דנבוכדנצר ועשרין ותלת דאויל מרודך גמרא ותרתי דידיה הא שבעין אמר השתא ודאי תו לא מיפרקי אפיק מאני דבי מקדשא ואשתמש בהו,היינו דקאמר ליה דניאל (דניאל ה, כג) ועל מרי שמיא התרוממת ולמאניא די בייתיה היתיו קדמך וכתיב (דניאל ה, ל) ביה בליליא קטיל בלשאצר מלכא [כשדאי] וכתיב (דניאל ו, א) ודריוש מדאה קבל מלכותא כבר שנין שתין ותרתין,אמר איהו מיטעא טעי אנא חשיבנא ולא טעינא מי כתיב למלכות בבל לבבל כתיב מאי לבבל לגלות בבל כמה בצירן תמני חשיב ועייל חילופייהו חדא דבלשצר וחמש דדריוש וכורש ותרתי דידיה הא שבעין כיון דחזי דמלו שבעין ולא איפרוק אמר השתא ודאי תו לא מיפרקי אפיק מאני דבי מקדשא ואשתמש בהו בא שטן וריקד ביניהן והרג את ושתי,והא שפיר חשיב איהו נמי מיטעא טעי דאיבעי ליה למימני מחרבות ירושלים,סוף סוף כמה בצירן (חדיסר) איהו כמה מלך ארביסר בארביסר דידיה איבעי ליה למיבני בית המקדש אלמה כתיב (עזרא ד, כד) באדין בטילת עבידת בית אלהא די בירושלם אמר רבא שנים מקוטעות הוו

11b. After mentioning three kings who ruled over the world, the Gemara presents a mnemonic for the names of other kings that will be discussed below: Shin, Solomon, i.e., Shlomo; samekh, Sennacherib; dalet, Darius; kaf, Cyrus, i.e., Koresh. The Gemara asks: But is there no other king besides those previously mentioned who ruled over the entire world? But there is King Solomon who ruled over the world and should be added to the list. The Gemara answers: Solomon did not complete his kingship, as he left the throne during his lifetime, and therefore, his name doesn’t appear on the list.,The Gemara asks: This works out well according to the one who said that Solomon was first a king and then a commoner, never returning to the throne. But according to the one who said that he was first a king and then a commoner, and then afterward he returned again to be a king, what can be said to explain why he is not mentioned in the list of kings who ruled over the entire world? The Gemara answers: There was something else about Solomon that makes it impossible to compare him to the others, for he ruled over the inhabitants of the heavenly worlds, i.e., demons and spirits, as well as the human inhabitants of the earthly worlds, as it is stated: “Then Solomon sat upon the throne of the Lord as king” (I Chronicles 29:23), which indicates that his reign extended even to the heavenly worlds, with King Solomon sitting upon the throne of the Lord, and therefore he cannot be compared to the others, who merely ruled on earth.,The Gemara asks further: But there was Sennacherib, who ruled over the entire world, as it is written: “Who are they among all the gods of these countries, that have delivered their country out of my hand that the Lord should deliver Jerusalem out of my hand?” (Isaiah 36:20). The Gemara answers: There is Jerusalem that he did not conquer, as indicated in the verse.,The Gemara continues to ask: But there is Darius, as it is stated: “Then King Darius wrote to all the peoples, nations, and languages that dwell in all the earth: Peace be multiplied to you” (Daniel 6:26). The Gemara answers: There are the seven provinces over which he did not rule, as it is written: “It pleased Darius to set over the kingdom a hundred and twenty satraps” (Daniel 6:2). It is apparent from here that Darius did not rule over the entire world, for his son Ahasuerus ruled over a hundred and twenty-seven provinces, an additional seven.,The Gemara raises another question: But there is Cyrus, as it is written: “Thus says Cyrus, king of Persia: The Lord, God of heaven, has given me all the kingdoms of the earth” (Ezra 1:2). The Gemara answers: This is not proof that he ruled the world, for there he was merely boasting about himself, although in fact there was no truth to his words.,§ The second verse in Esther states: “In those days when the king Ahasuerus sat on the throne of his kingdom” (Esther 1:2), implying that the events to follow took place during the first year of his reign; and one verse afterward it is written: “In the third year of his reign” (Esther 1:3), indicating that it was the third year, not the first. Rava said: There is no contradiction. What is the meaning of “when he sat” [keshevet]? It is intended to indicate that he acted not immediately upon his rise to the throne, but rather after his mind was settled [shenityasheva], and he overcame his anxiety and worry with regard to the redemption of the Jewish people. He said to himself as follows: Belshazzar, the king of Babylonia, calculated and erred with regard to the Jewish people’s redemption. I too will calculate, but I will not err.,The Gemara explains: What is this calculation? As it is written with regard to Jeremiah’s prophecy of a return to Eretz Yisrael: “After seventy years are accomplished for Babylonia I will remember you and perform My good word toward you, enabling you to return to this place” (Jeremiah 29:10), and elsewhere it is written in a slightly different formulation: “In the first year of his reign, I, Daniel, meditated in the books, over the number of the years, which the word of the Lord came to Jeremiah the prophet, that He would accomplish for the desolations of Jerusalem seventy years” (Daniel 9:2). He, Belshazzar, calculated as follows: Forty-five years of Nebuchadnezzar, and twenty-three of Evil-merodach, and two of his own, for a total of seventy years that had passed without redemption. He was therefore certain that Jeremiah’s prophecy would no longer be fulfilled, and he therefore said: I will take out the vessels of the Holy Temple and use them.,The Gemara asks: From where do we derive that Nebuchadnezzar reigned for forty-five years? As the Master said: They were exiled in the seventh year; they were exiled in the eighth year; they were exiled in the eighteenth year; and they were exiled in the nineteenth year.,The Gemara explains: They were exiled in the seventh year after Nebuchadnezzar’s subjugation of Jehoiakim, in what was known as the exile of Jehoiachin, which was actually the eighth year of Nebuchadnezzar’s reign. Then later they were exiled a second time in the eighteenth year after the subjugation of Jehoiakim, in what was known as the exile of Zedekiah, which was actually in the nineteenth year of Nebuchadnezzar’s reign, as the Master said: In the first year of his reign, Nebuchadnezzar conquered Nineveh; in his second year he conquered Jehoiakim. And it is written: “And it came to pass in the thirty-seventh year of the exile of Jehoiachin, king of Judea, in the twelfth month, on the twenty-fifth day of the month, that Evil-merodach, king of Babylonia, in the first year of his reign, lifted up the head of Jehoiachin, king of Judea, and brought him out of prison” (Jeremiah 52:31).,The Gemara calculates: Since Evil-merodach acted in the first year of his reign, immediately after coming to power, it turns out that Nebuchadnezzar ruled for eight years before he sent Jehoiachin into exile, and thirty-seven years during which Jehoiachin was in prison. This equals forty-five years of the reign of Nebuchadnezzar. And the twenty-three years of Evil-merodach are known through tradition. And together with the two years of Belshazzar, this brings the count of the years of exile to seventy. At that point Belshazzar said to himself: Now for sure they will not be redeemed. Therefore, I will take out the vessels of the Holy Temple and use them.,This is that which Daniel said to him with regard to his impending punishment for using the Temple’s vessels: “But you have lifted yourself up against the Lord of heaven; and they have brought the vessels of His House before you” (Daniel 5:23). And it is written further in the chapter: “In that night Belshazzar, the king of the Chaldeans, was slain” (Daniel 5:30). This was the description of Belshazzar’s mistaken calculation. And it states after the fall of Belshazzar: “And Darius the Mede received the kingdom, being about sixty-two years old” (Daniel 6:1).,Ahasuerus said: He, Belshazzar, erred. I too will calculate, but I will not err, thinking he understood the source of Belshazzar’s mistake. Is it written: “Seventy years for the kingdom of Babylonia”? It is written: “Seventy years for Babylonia.” What is meant by “for Babylonia”? These words are referring to the seventy years for the exile of Babylonia. How many years are still lacking from the seventy years? Eight years. He calculated, and inserted in their stead one year of Belshazzar, and five years of Darius and Cyrus, and two years of his own, bringing the total to seventy. Once he saw that seventy years had been completed, and the Jewish people were still not redeemed, he said: Now for sure they will not be redeemed. Therefore, I will take out the vessels of the Temple and use them. What happened to him? As a punishment for what he did, the Satan came and danced among them, and brought confusion to his celebration until he killed Vashti.,The Gemara asks: But he calculated properly; why then did this happen? The Gemara answers: He too erred in his calculation, for he should have counted from the destruction of Jerusalem at the time of the exile of Zedekiah and not from the first exile of Jehoiachin.,The Gemara asks: Ultimately, how many years were lacking? Eleven, for the exile of Zedekiah took place eleven years after that of Jehoiachin. How many years did Ahasuerus reign as king? Fourteen. Indeed, in his fourteenth year, then, the Temple should have been built. If so, why is it written: “Then the work of the House of God, which is in Jerusalem, ceased; so it ceased until the second year of the reign of Darius, king of Persia” (Ezra 4:24), which indicates that the Temple was not built during the entire reign of Ahasuerus? Rava said: The years reckoned were partial years. To complete the seventy years, it was necessary to wait until the second year of the rule of Darius II, when indeed the Temple was built.

372. Babylonian Talmud, Menachot, 65a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •temple, in jerusalem, organizational dysfunction of Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 199

65a. And this is as we learned in a mishna (Shekalim 13b): Petaḥya was responsible for the nests of birds, i.e., the doves or pigeons brought by a zav, a zava, a woman after childbirth, and a leper. These individuals would place the appropriate sum of money into the horn designated for this purpose, and each day Petaḥya oversaw the purchase of birds from that money and their sacrifice in the proper manner. This Sage is Mordekhai; and why was he called Petaḥya, which resembles the word for opening [petaḥ]? The reason is that he would open, i.e., elucidate, difficult topics and interpret them to the people, and because he knew all seventy languages known in that region at the time.,The Gemara asks: What was unique about Petaḥya? All of the members of the Sanhedrin also know all seventy languages. As Rabbi Yoḥa says: They place on the Great Sanhedrin only men of wisdom, and of pleasant appearance, and of high stature, and of suitable age so that they will be respected. And they must also be masters of sorcery, i.e., they know the nature of sorcery, so that they can judge sorcerers, and they must know all seventy languages in order that the Sanhedrin will not need to hear testimony from the mouth of a translator in a case where a witness speaks a different language.,The Gemara answers: Rather, Petaḥya was unique as he not only knew all seventy languages, but also had the ability to combine various languages and interpret them. This is the meaning of that which is written with regard to Mordekhai: “Bilshan” (Nehemiah 7:7). Bilshan is interpreted as another name for Mordekhai, as he would combine [balil] languages [lashon].,How would they perform the rite of the harvest of the omer? Emissaries of the court would emerge on the eve of the festival of Passover and fashion the stalks of barley into sheaves while the stalks were still attached to the ground, so that it would be convenient to reap them. The residents of all the towns adjacent to the site of the harvest would assemble there, so that it would be harvested with great fanfare.,Once it grew dark, the court emissary says to those assembled: Did the sun set? The assembly says in response: Yes. The emissary repeats: Did the sun set? They again say: Yes. The court emissary next says to those assembled: Shall I reap the sheaves with this sickle? The assembly says in response: Yes. The emissary repeats: With this sickle? The assembly says: Yes. The court emissary then says to those assembled: Shall I place the gathered sheaves in this basket? The assembly says in response: Yes. The emissary repeats: In this basket? The assembly says: Yes.,If the sixteenth of Nisan occurs on Shabbat, the court emissary says to the assembled: Shall I cut the sheaves on this Shabbat? The assembly says in response: Yes. The emissary repeats: On this Shabbat? The assembly says: Yes. The court emissary says to those assembled: Shall I cut the sheaves? And they say to him in response: Cut. The emissary repeats: Shall I cut the sheaves? And they say to him: Cut.,The emissary asks three times with regard to each and every matter, and the assembly says to him: Yes, yes, yes. The mishna asks: Why do I need those involved to publicize each stage of the rite to that extent? The mishna answers: It is due to the Boethusians, as they deny the validity of the Oral Law and would say: There is no harvest of the omer at the conclusion of the first Festival day of Passover unless it occurs at the conclusion of Shabbat. The publicity was to underscore that the sixteenth of Nisan was the proper time for the omer harvest.,The Sages taught in a baraita: These are the days on which fasting is prohibited, and on some of them eulogizing is prohibited as well: From the New Moon of Nisan until the eighth of the month, the proper sacrifice of the daily offering was established, and therefore it was decreed not to eulogize on these dates. And furthermore, from the eighth of Nisan until the end of the festival of Passover, the correct date for the festival of Shavuot was restored, and it was similarly decreed not to eulogize during this period.,The Gemara discusses the baraita: From the New Moon of Nisan until the eighth of the month the proper sacrifice of the daily offering was established, and therefore it was decreed not to eulogize on these dates. The Gemara explains that the Sadducees would say: An individual may donate and bring the daily offering, in opposition to the accepted tradition that the daily offering must be brought from communal funds. What verse did the Sadducees expound? “The one lamb shall you offer [ta’aseh] in the morning, and the other lamb shall you offer in the afternoon” (Numbers 28:4). Since the verse is in the singular form, the Sadducees maintained that even an individual may donate the daily offering.,The Gemara asks: What did the Sages reply to refute the argument of the Sadducees? They cited the verse: “Command the children of Israel, and say to them: My food that is presented to Me for offerings made by fire, of a pleasing aroma unto Me, you shall observe [tishmeru] to offer to Me in its due season” (Numbers 28:2). The term: “You shall observe” is in the plural form, which indicates that all of the daily offerings should come from collection of the Temple treasury chamber. Since during that period, between the New Moon of Nisan and the eighth of Nisan, the Sages overruled the Sadducees, it was established as a period of rejoicing, and it was prohibited to eulogize on those dates.,The Gemara discusses the next period listed in the baraita: From the eighth of Nisan until the end of the festival of Passover, the correct date for the festival of Shavuot was restored, and it was similarly decreed not to eulogize during this period. As the Boethusians would say that the festival of Shavuot always occurs after Shabbat, on a Sunday. Their reasoning was that the verse states, with regard to the omer offering and the festival of Shavuot that follows seven weeks later: “And you shall count for you from the morrow after the day of rest [hashabbat], from the day that you brought the sheaf [omer] of the waving; seven weeks shall there be complete” (Leviticus 23:15). Disregarding the oral tradition, the Boethusians interpreted the phrase “from the morrow after the day of rest [hashabbat]” literally, as referring to Shabbat, not the Festival day.,At the time, Rabban Yoḥa ben Zakkai joined the discussion with the Boethusians and said to them: Fools! From where have you derived this? And there was no man who answered him, except for one elderly man who was prattling [mefatpet] at him, and he said: Moses, our teacher, was a lover of the Jewish people and he knew that Shavuot is only one day. Therefore, he arose and established it after Shabbat, in order that the Jewish people would enjoy themselves for two days. Rabban Yoḥa ben Zakkai recited this verse in response to that old man: “It is eleven days’ journey from Horeb to Kadesh Barnea by the way of Mount Seir” (Deuteronomy 1:2).

373. Babylonian Talmud, Berachot, 10a, 32b, 3a, 44a, 59a, 61b, 62a, 6a, 26b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Gera, Judith (2014) 302

26b. תנו רבנן טעה ולא התפלל מנחה בערב שבת מתפלל בליל שבת שתים טעה ולא התפלל מנחה בשבת מתפלל במוצאי שבת שתים של חול מבדיל בראשונה ואינו מבדיל בשניה ואם הבדיל בשניה ולא הבדיל בראשונה שניה עלתה לו ראשונה לא עלתה לו,למימרא דכיון דלא אבדיל בקמייתא כמאן דלא צלי דמי ומהדרינן ליה,ורמינהו טעה ולא הזכיר גבורות גשמים בתחיית המתים ושאלה בברכת השנים מחזירין אותו הבדלה בחונן הדעת אין מחזירין אותו מפני שיכול לאומרה על הכוס קשיא,איתמר רבי יוסי ברבי חנינא אמר תפלות אבות תקנום רבי יהושע בן לוי אמר תפלות כנגד תמידין תקנום,תניא כוותיה דר' יוסי ברבי חנינא ותניא כוותיה דרבי יהושע בן לוי תניא כוותיה דרבי יוסי בר' חנינא אברהם תקן תפלת שחרית שנא' (בראשית יט, כז) וישכם אברהם בבקר אל המקום אשר עמד שם ואין עמידה אלא תפלה שנאמר (תהלים קו, ל) ויעמד פינחס ויפלל,יצחק תקן תפלת מנחה שנאמר (בראשית כד, סג) ויצא יצחק לשוח בשדה לפנות ערב ואין שיחה אלא תפלה שנאמר (תהלים קב, א) תפלה לעני כי יעטף ולפני ה' ישפוך שיחו,יעקב תקן תפלת ערבית שנאמר (בראשית כח, יא) ויפגע במקום וילן שם ואין פגיעה אלא תפלה שנאמר (ירמיהו ז, טז) ואתה אל תתפלל בעד העם הזה ואל תשא בעדם רנה ותפלה ואל תפגע בי,ותניא כוותיה דר' יהושע בן לוי מפני מה אמרו תפלת השחר עד חצות שהרי תמיד של שחר קרב והולך עד חצות ורבי יהודה אומר עד ארבע שעות שהרי תמיד של שחר קרב והולך עד ארבע שעות,ומפני מה אמרו תפלת המנחה עד הערב שהרי תמיד של בין הערבים קרב והולך עד הערב רבי יהודה אומר עד פלג המנחה שהרי תמיד של בין הערבים קרב והולך עד פלג המנחה,ומפני מה אמרו תפלת הערב אין לה קבע שהרי אברים ופדרים שלא נתעכלו מבערב קרבים והולכים כל הלילה,ומפני מה אמרו של מוספין כל היום שהרי קרבן של מוספין קרב כל היום רבי יהודה אומר עד שבע שעות שהרי קרבן מוסף קרב והולך עד שבע שעות,ואיזו היא מנחה גדולה משש שעות ומחצה ולמעלה ואיזו היא מנחה קטנה מתשע שעות ומחצה ולמעלה,איבעיא להו רבי יהודה פלג מנחה קמא קאמר או פלג מנחה אחרונה קאמר תא שמע דתניא ר' יהודה אומר פלג המנחה אחרונה אמרו והיא י"א שעות חסר רביע,נימא תיהוי תיובתיה דר' יוסי בר' חנינא אמר לך ר' יוסי בר' חנינא לעולם אימא לך תפלות אבות תקנום ואסמכינהו רבנן אקרבנות דאי לא תימא הכי תפלת מוסף לר' יוסי בר' חנינא מאן תקנה אלא תפלות אבות תקנום ואסמכינהו רבנן אקרבנות:,רבי יהודה אומר עד ארבע שעות: איבעיא להו עד ועד בכלל או דלמא עד ולא עד בכלל תא שמע ר' יהודה אומר עד פלג המנחה אי אמרת בשלמא עד ולא עד בכלל היינו דאיכא בין ר' יהודה לרבנן אלא אי אמרת עד ועד בכלל ר' יהודה

26b. On a similar note, the Sages taught in a baraita: One who erred and did not recite the afternoon prayer on the eve of Shabbat, prays in the evening prayer two Amida prayers on Shabbat evening. One who erred and did not recite the afternoon prayer on Shabbat, recites two weekday Amida prayers in the evening prayer at the conclusion of Shabbat. He recites havdala [the prayer of distinction] between the sanctity of Shabbat and the profanity of the week by reciting: You have graced us, etc., in the fourth blessing of the Amida, which is: Who graciously grants knowledge, in the first prayer, as it is the actual evening prayer, but he does not recite havdala in the second prayer, which is in place of the afternoon prayer. Moreover, if he recited havdala in the second prayer and did not recite havdala in the first, the second prayer fulfilled his obligation, the first one did not fulfill his obligation.,The Gemara comments: Is that to say that since he did not recite havdala in the first prayer, he is as one who did not pray and we require him to return to the beginning of the prayer and repeat it? If so, the conclusion is that one who fails to recite havdala in the prayer must repeat that prayer.,The Gemara raises a contradiction to the above conclusion from the Tosefta: One who erred and did not mention the might of the rains: He makes the wind blow and rain fall in the second blessing of the Amida, the blessing on the revival of the dead, and one who erred and failed to recite the request for rain in the ninth blessing of the Amida, the blessing of the years, we require him to return to the beginning of the prayer and repeat it. However, one who erred and failed to recite havdala in the blessing: Who graciously grants knowledge, we do not require him to return to the beginning of the prayer and repeat it, as he can recite havdala over the cup of wine, independent of his prayer. This contradiction was not resolved and remains difficult.,The dispute between the Rabbis and Rabbi Yehuda with regard to the times beyond which the different prayers may not be recited is rooted in a profound disagreement, also manifest in a later amoraic dispute. It was stated: Rabbi Yosei, son of Rabbi Ḥanina, said: The practice of praying three times daily is ancient, albeit not in its present form; prayers were instituted by the Patriarchs. However, Rabbi Yehoshua ben Levi said that the prayers were instituted based on the daily offerings sacrificed in the Holy Temple, and the prayers parallel the offerings, in terms of both time and characteristics.,The Gemara comments: It was taught in a baraita in accordance with the opinion of Rabbi Yosei, son of Rabbi Ḥanina, and it was taught in a baraita in accordance with the opinion of Rabbi Yehoshua ben Levi. The Gemara elaborates: It was taught in a baraita in accordance with the opinion of Rabbi Yosei, son of Rabbi Ḥanina: Abraham instituted the morning prayer, as it is stated when Abraham came to look out over Sodom the day after he had prayed on its behalf: “And Abraham rose early in the morning to the place where he had stood before the Lord” (Genesis 19:27), and from the context as well as the language utilized in the verse, the verb standing means nothing other than prayer, as this language is used to describe Pinehas’ prayer after the plague, as it is stated: “And Pinehas stood up and prayed and the plague ended” (Psalms 106:30). Clearly, Abraham was accustomed to stand in prayer in the morning.,Isaac instituted the afternoon prayer, as it is stated: “And Isaac went out to converse [lasuaḥ] in the field toward evening” (Genesis 24:63), and conversation means nothing other than prayer, as it is stated: “A prayer of the afflicted when he is faint and pours out his complaint [siḥo] before the Lord” (Psalms 102:1). Obviously, Isaac was the first to pray as evening approached, at the time of the afternoon prayer.,Jacob instituted the evening prayer, as it is stated: “And he encountered [vayifga] the place and he slept there for the sun had set” (Genesis 28:11). The word encounter means nothing other than prayer, as it is stated when God spoke to Jeremiah: “And you, do not pray on behalf of this nation and do not raise on their behalf song and prayer, and do not encounter [tifga] Me for I do not hear you” (Jeremiah 7:16). Jacob prayed during the evening, after the sun had set.,And it was taught in a baraita in accordance with the opinion of Rabbi Yehoshua ben Levi that the laws of prayer are based on the laws of the daily offerings: Why did the Rabbis say that the morning prayer may be recited until noon? Because, although the daily morning offering is typically brought early in the morning, it may be sacrificed until noon. And Rabbi Yehuda says: My opinion, that the morning prayer may be recited until four hours into the day, is because the daily morning offering is sacrificed until four hours.,And why did the Rabbis say that the afternoon prayer may be recited until the evening? Because the daily afternoon offering is sacrificed until the evening. Rabbi Yehuda says that the afternoon prayer may be recited only until the midpoint of the afternoon because, according to his opinion, the daily afternoon offering is sacrificed until the midpoint of the afternoon.,And why did they say that the evening prayer is not fixed? Because the burning of the limbs and fats of the offerings that were not consumed by the fire on the altar until the evening. They remained on the altar and were offered continuously throughout the entire night.,And why did the Rabbis say that the additional prayer may be recited all day? Because the additional offering is brought throughout the entire day. However, Rabbi Yehuda says that the additional prayer may be recited until the seventh hour of the day, because the additional offering is sacrificed until the seventh hour.,The baraita continues and states that there are two times for the afternoon prayer. Greater, earlier minḥa [minḥa gedola] and lesser, later minḥa [minḥa ketana]. The Gemara clarifies the difference between them: Which is minḥa gedola? From six-and-a-half hours after sunrise and on, which is a half an hour after noon and on. It is the earliest time that the daily afternoon offering may be sacrificed, as in the case on the eve of Passover that occurs on Shabbat. Which is minḥa ketana? From nine-and-a-half hours and on, which is the standard time that the daily afternoon offering is sacrificed.,On that note, a dilemma was raised before them: Rabbi Yehuda, who holds that the afternoon prayer may be recited only until the midpoint of the afternoon, does he say the midpoint of the first minḥa, minḥa gedola? Or, does he say the midpoint of the last minḥa? Come and hear an explicit resolution to this dilemma: As it was taught in a baraita, Rabbi Yehuda says: They said the midpoint of the last minḥa, and that is eleven hours minus a quarter of an hour after sunrise, i.e., an hour-and-a-quarter hours before sunset.,In any case, it is clear that according to this baraita the halakhot of prayer are based on the Temple offerings. The Gemara suggests: Let us say that this is a conclusive refutation of the opinion of Rabbi Yosei, son of Rabbi Ḥanina, who held that the forefathers instituted the prayers. Rabbi Yosei, son of Rabbi Ḥanina, could have said to you: Actually, I will say to you that the Patriarchs instituted the prayers and the Sages based the times and characteristics of prayer on the Temple offerings, even though they do not stem from the same source. As, if you do not say so, that even Rabbi Yosei, son of Rabbi Ḥanina, would agree that the laws of offerings and those of prayers are related, then, according to Rabbi Yosei, son of Rabbi Ḥanina, who instituted the additional prayer? It is not one of the prayers instituted by the forefathers. Rather, even according to Rabbi Yosei, son of Rabbi Ḥanina, the prayers were instituted by the Patriarchs and the Sages based them on the laws of the offerings.,We learned in the mishna that Rabbi Yehuda says: The morning prayer may be recited until four hours of the day. A dilemma was raised before the yeshiva students: When Rabbi Yehuda says until, does he mean until and including the fourth hour, or, perhaps when he says “until” he means until and not including, in which case one may not pray during the fourth hour? Come and hear a resolution to this dilemma based on the mishna. Rabbi Yehuda says: The afternoon prayer may be recited only until the midpoint of the afternoon. Now, granted, if you say that until means until and not including, then there is a difference between the opinion of Rabbi Yehuda and the opinion of the Rabbis. However, if you say that until means until and including, then the opinion of Rabbi Yehuda

374. Nag Hammadi, The Gospel of Truth, 36.35-36.39 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •temple in jerusalem Found in books: Allison, 4 Baruch (2018) 409

375. Nag Hammadi, The Paraphrase of Shem, 3.3, 11.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •temple in jerusalem, altar of •temple in jerusalem, destruction of •temple in jerusalem, holy of holies in Found in books: Allison, 4 Baruch (2018) 126, 146

376. Eusebius of Caesarea, Commentary On Psalms, 23.857, 23.1032 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •temple in jerusalem Found in books: Allison, 4 Baruch (2018) 117, 438

377. Eusebius of Caesarea, Commentary On Isaiah, 2.54 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •temple in jerusalem Found in books: Allison, 4 Baruch (2018) 117

378. Eusebius of Caesarea, De Ecclesiastica Theologia, 2.20.8 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •temple in jerusalem, altar of Found in books: Allison, 4 Baruch (2018) 256

379. Eusebius of Caesarea, Ecclesiastical History, 1.1.2, 1.7.13, 2.6.8, 2.15.2, 2.23.6, 2.23.10, 2.23.13-2.23.14, 2.23.16-2.23.18, 3.5.3 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •temple in jerusalem, altar of •temple in jerusalem, destruction of •temple in jerusalem •temples, in jerusalem Found in books: Allison, 4 Baruch (2018) 98, 114, 124; Gera, Judith (2014) 421; Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 218, 219, 221, 223

2.15.2. And they say that Peter — when he had learned, through a revelation of the Spirit, of that which had been done — was pleased with the zeal of the men, and that the work obtained the sanction of his authority for the purpose of being used in the churches. Clement in the eighth book of his Hypotyposes gives this account, and with him agrees the bishop of Hierapolis named Papias. And Peter makes mention of Mark in his first epistle which they say that he wrote in Rome itself, as is indicated by him, when he calls the city, by a figure, Babylon, as he does in the following words: The church that is at Babylon, elected together with you, salutes you; and so does Marcus my son. 2.23.6. He alone was permitted to enter into the holy place; for he wore not woolen but linen garments. And he was in the habit of entering alone into the temple, and was frequently found upon his knees begging forgiveness for the people, so that his knees became hard like those of a camel, in consequence of his constantly bending them in his worship of God, and asking forgiveness for the people. 2.23.10. Therefore when many even of the rulers believed, there was a commotion among the Jews and Scribes and Pharisees, who said that there was danger that the whole people would be looking for Jesus as the Christ. Coming therefore in a body to James they said, 'We entreat you, restrain the people; for they are gone astray in regard to Jesus, as if he were the Christ. We entreat you to persuade all that have come to the feast of the Passover concerning Jesus; for we all have confidence in you. For we bear you witness, as do all the people, that you are just, and do not respect persons. 2.23.13. And he answered with a loud voice, 'Why do you ask me concerning Jesus, the Son of Man? He himself sits in heaven at the right hand of the great Power, and is about to come upon the clouds of heaven.' 2.23.14. And when many were fully convinced and gloried in the testimony of James, and said, 'Hosanna to the Son of David,' these same Scribes and Pharisees said again to one another, 'We have done badly in supplying such testimony to Jesus. But let us go up and throw him down, in order that they may be afraid to believe him.' 2.23.16. So they went up and threw down the just man, and said to each other, 'Let us stone James the Just.' And they began to stone him, for he was not killed by the fall; but he turned and knelt down and said, 'I entreat you, Lord God our Father, forgive them, for they know not what they do.' 2.23.17. And while they were thus stoning him one of the priests of the sons of Rechab, the son of the Rechabites, who are mentioned by Jeremiah the prophet, cried out, saying, 'Stop. What are you doing? The just one prays for you.' 2.23.18. And one of them, who was a fuller, took the club with which he beat out clothes and struck the just man on the head. And thus he suffered martyrdom. And they buried him on the spot, by the temple, and his monument still remains by the temple. He became a true witness, both to Jews and Greeks, that Jesus is the Christ. And immediately Vespasian besieged them. 3.5.3. But the people of the church in Jerusalem had been commanded by a revelation, vouchsafed to approved men there before the war, to leave the city and to dwell in a certain town of Perea called Pella. And when those that believed in Christ had come there from Jerusalem, then, as if the royal city of the Jews and the whole land of Judea were entirely destitute of holy men, the judgment of God at length overtook those who had committed such outrages against Christ and his apostles, and totally destroyed that generation of impious men.

380. Eusebius of Caesarea, Preparation For The Gospel, 9.34.4, 9.34.14-9.34.15, 9.39.2-9.39.3, 9.39.5 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •temple in jerusalem, keys of •temple in jerusalem, altar of •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem, destruction of •temple in jerusalem, holy of holies in Found in books: Allison, 4 Baruch (2018) 114, 132, 150, 152, 190

381. Eusebius of Caesarea, Contra Marcellam, 1.4.9 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •temple in jerusalem, altar of •temple in jerusalem, holy of holies in Found in books: Allison, 4 Baruch (2018) 126

382. Eusebius of Caesarea, Life of Constantine, 4.58-4.60 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •patronage (patron), roman temple in jerusalem, and rome Found in books: Mendez, The Cult of Stephen in Jerusalem: Inventing a Patron Martyr (2022) 41

383. Babylonian Talmud, Moed Qatan, 16b, 26a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 116

26a. ואלו קרעין שאין מתאחין הקורע על אביו ועל אמו ועל רבו שלימדו תורה ועל נשיא ועל אב ב"ד ועל שמועות הרעות ועל ברכת השם ועל ספר תורה שנשרף ועל ערי יהודה ועל המקדש ועל ירושלים וקורע על מקדש ומוסיף על ירושלים,אביו ואמו ורבו שלימדו תורה מנלן דכתיב (מלכים ב ב, יב) ואלישע ראה והוא מצעק אבי אבי רכב ישראל ופרשיו אבי אבי זה אביו ואמו רכב ישראל ופרשיו זה רבו שלימדו תורה,מאי משמע כדמתרגם רב יוסף רבי רבי דטב להון לישראל בצלותיה מרתיכין ופרשין,ולא מתאחין מנלן דכתיב (מלכים ב ב, יב) ויחזק בבגדיו ויקרעם לשנים קרעים ממשמע שנאמר ויקרעם איני יודע שלשנים אלא מלמד שקרועים ועומדים לשנים לעולם,אמר ליה ריש לקיש לרבי יוחנן אליהו חי הוא אמר ליה כיון דכתיב (מלכים ב ב, יב) ולא ראהו עוד לגבי דידיה כמת דמי,נשיא ואב בית דין ושמועות הרעות מנלן דכתיב (שמואל ב א, יא) ויחזק דוד בבגדיו ויקרעם וגם כל האנשים אשר אתו ויספדו ויבכו ויצומו עד הערב על שאול ועל יהונתן בנו ועל עם ה' ועל בית ישראל כי נפלו בחרב,שאול זה נשיא יהונתן זה אב ב"ד על עם ה' ועל בית ישראל אלו שמועות הרעות,א"ל רב בר שבא לרב כהנא ואימא עד דהוו כולהו א"ל על על הפסיק הענין,ומי קרעינן אשמועות הרעות והא אמרו ליה לשמואל קטל שבור מלכא תריסר אלפי יהודאי במזיגת קסרי ולא קרע לא אמרו אלא ברוב צבור וכמעשה שהיה,ומי קטל שבור מלכא יהודאי והא א"ל שבור מלכא לשמואל תיתי לי דלא קטלי יהודי מעולם התם אינהו גרמי לנפשייהו דא"ר אמי לקל יתירי דמזיגת קסרי פקע שורא דלודקיא,על ברכת השם מנלן דכתיב (מלכים ב יח, לז) ויבא אליקים בן חלקיה אשר על הבית ושבנא הסופר ויואח בן אסף המזכיר אל חזקיהו קרועי בגדים,ת"ר אחד השומע ואחד השומע מפי השומע חייב לקרוע והעדים אינן חייבין לקרוע שכבר קרעו בשעה ששמעו,בשעה ששמעו מאי הוי הא קא שמעי השתא לא ס"ד דכתיב (מלכים ב יט, א) ויהי כשמוע המלך חזקיהו ויקרע את בגדיו המלך קרע והם לא קרעו,ולא מתאחין מנלן אתיא קריעה קריעה,ספר תורה שנשרף מנלן דכתיב (ירמיהו לו, כג) ויהי כקרא יהודי שלש דלתות וארבעה ויקרעה בתער הסופר והשלך אל האש אשר אל האח וגו' מאי שלש דלתות וארבעה,אמרו ליה ליהויקים כתב ירמיה ספר קינות אמר להו מה כתיב ביה (איכה א, א) איכה ישבה בדד אמר להו אנא מלכא א"ל (איכה א, ב) בכה תבכה בלילה אנא מלכא (איכה א, ג) גלתה יהודה מעוני אנא מלכא (איכה א, ד) דרכי ציון אבלות אנא מלכא,(איכה א, ה) היו צריה לראש אמר להו מאן אמרה (איכה א, ה) כי ה' הוגה על רוב פשעיה מיד קדר כל אזכרות שבה ושרפן באש והיינו דכתיב (ירמיהו לו, כד) ולא פחדו ולא קרעו את בגדיהם מכלל דבעו למיקרע,אמר ליה רב פפא לאביי אימר משום שמועות הרעות א"ל שמועות רעות בההיא שעתא מי הוו,א"ר חלבו אמר רב הונא הרואה ספר תורה שנקרע חייב לקרוע שתי קריעות אחד על הגויל ואחד על הכתב שנאמר (ירמיהו לו, כז) אחרי שרוף המלך את המגלה ואת הדברים,רבי אבא ורב הונא בר חייא הוו יתבי קמיה דרבי אבא בעא לאפנויי שקליה לטוטפתיה אחתיה אבי סדיא אתאי בת נעמיתא בעא למיבלעיה,אמר השתא איחייבין לי שתי קריעות א"ל מנא לך הא והא בדידי הוה עובדא ואתאי לקמיה דרב מתנה ולא הוה בידיה אתאי לקמיה דרב יהודה ואמר לי הכי אמר שמואל לא אמרו אלא בזרוע וכמעשה שהיה,ערי יהודה מנלן דכתיב (ירמיהו מא, ה) ויבאו אנשים משכם משילו ומשמרון שמונים איש מגולחי זקן וקרועי בגדים ומתגודדים ומנחה ולבונה בידם להביא בית ה' וגו',א"ר חלבו אמר עולא ביראה אמר ר' אלעזר הרואה ערי יהודה בחורבנן אומר (ישעיהו סד, ט) ערי קדשך היו מדבר וקורע ירושלים בחורבנה אומר (ישעיהו סד, ט) ציון מדבר היתה ירושלם שממה וקורע בית המקדש בחורבנו אומר (ישעיהו סד, י) בית קדשנו ותפארתנו אשר הללוך אבותינו היה לשריפת אש וכל מחמדינו היה לחרבה וקורע:,קורע על מקדש ומוסיף על ירושלים: ורמינהו אחד השומע ואחד הרואה כיון שהגיע לצופים קורע וקורע על מקדש בפני עצמו ועל ירושלים בפני עצמה,לא קשיא הא דפגע במקדש ברישא הא דפגע בירושלים ברישא,תנו רבנן וכולן רשאין לשוללן ולמוללן וללוקטן ולעשותן כמין סולמות אבל לא לאחותן,אמר רב חסדא

26a. And these are the rents of mourning that may never be properly mended: One who rends his garments for the death his father, or for his mother, or for his teacher who taught him Torah, or for the Nasi, or for the president of the court; or upon hearing evil tidings; or hearing God’s name being blessed, which is a euphemism for hearing God’s name being cursed; or when a Torah scroll has been burned; or upon seeing the cities of Judea that were destroyed or the destroyed Temple or Jerusalem in ruins. This is the way one conducts himself when approaching Jerusalem when it lies in ruin: He first rends his garments for the Temple and then extends the rent for Jerusalem.,The Gemara elaborates upon the halakhot mentioned in this baraita: From where do we derive that one must rend his clothing for his father, his mother, and his teacher who taught him Torah? As it is written with regard to the prophet Elijah, when he ascended to Heaven in a tempest: “And Elisha saw it, and he cried, My father, my father, the chariots of Israel and their horsemen” (II Kings 2:12). The Gemara interprets this verse as follows: “My father, my father”; this comes to teach that one must rend his garments for the death of his father or mother. “The chariots of Israel and their horsemen”; this comes to include also one’s teacher who taught him Torah.,The Gemara asks: From where may it be inferred that this is referring to one’s teacher? The Gemara explains: As the verse was translated by Rav Yosef: My teacher, my teacher, who was better for the protection of the Jewish people with his prayers than an army with chariots and horsemen.,And from where do we derive that these rents are never to be properly mended? As it is written: “And he took hold of his own clothes, and rent them in two pieces” (II Kings 2:12). From the fact that it is stated: “And he rent them,” do I not know that he rent them in two pieces? Rather, when the verse adds that they were torn into two pieces, it teaches that they must remain torn in two pieces forever. Accordingly, this rent must never be properly mended.,Reish Lakish said to Rabbi Yoḥa: But isn’t Elijah still alive? Why, then, did Elisha rend his garments for him? He said to him: Since it is written: “And he saw him no more” (II Kings 2:12), Elijah was considered dead from Elisha’s perspective, and so Elisha rent his clothing for him.,§ From where do we derive that one must rend his clothing for the death of the Nasi or the president of the court and upon hearing evil tidings? As it is written, when David heard about the defeat of Israel and the death of Saul and his sons: “Then David took hold of his clothes, and rent them; and likewise all the men that were with him: And they mourned, and wept, and fasted until evening, for Saul and for Jonathan his son, and for the people of the Lord, and for the house of Israel; because they were fallen by the sword” (II Samuel 1:11–12).,The Gemara explains how the aforementioned halakhot are derived from the verse: “Saul”; this is a reference to the Nasi, as Saul was king of Israel. “Jonathan”; this is a reference to the president of the court. “For the people of the Lord, and for the house of the Israel”; these are a reference to evil tidings.,Rav bar Shaba said to Rav Kahana: But perhaps you can say that one need not rend his clothing until all these calamities occur together, and that rending clothing is performed only over a tragedy of this magnitude. He said to him: The repetition of the word “for”: “For Saul,” “for Jonathan,” and “for the people of the Lord” divides the matter and teaches that each individual misfortune is sufficient cause to rend one’s garments.,The Gemara asks: But do we actually rend our clothing upon hearing evil tidings? But didn’t they say to Shmuel: King Shapur killed twelve thousand Jews in Mezigat Caesarea, and Shmuel did not rend his clothing?The Gemara answers: They said that one must rend his clothing upon hearing evil tidings only in a case where the calamity involved the majority of the community of Israel and resembles the incident that occurred when Saul was killed and the entire nation of Israel suffered defeat.,The Gemara tangentially asks: Did King Shapur really kill Jews? But didn’t King Shapur say to Shmuel: I have a blessing coming to me, for I have never killed a Jew? The Gemara answers: King Shapur never instigated the killing of Jews; there, however, they brought it upon themselves, as Rabbi Ami said in an exaggerated manner: Due to the noise of the harp strings of Mezigat Caesarea, the walls of Laodicea were breached, for the residents of the city celebrated when they rebelled against King Shapur. Because they rebelled against him and threatened his rule, he was forced to kill them.,§ The Gemara continues its analysis of the baraita: From where do we derive that one must rend his garments upon hearing God’s name being blessed, i.e., cursed? As it is written with regard to the blasphemous words said by Rab-shakeh: “Then came Eliakim, son of Hilkiya, who was over the household, and Shebna the scribe, and Joah, son of Asaph, the recorder, to Hezekiah with their clothes rent” (II Kings 18:37).,The Sages taught a baraita with regard to this issue: Both one who actually hears the curse and one who hears from the mouth of the one who heard the curse are obligated to rend their garments. But the witnesses who testify against the person who uttered the blasphemy are not obligated to rend their clothing when they testify as to what they heard because they already rent their clothing when they heard the curse the first time.,The Gemara asks: What difference does it make that they rent their garments when they heard the curse the first time? Didn’t they hear it again now? The Gemara rejects this argument: This will not enter your mind, as it is written: “And it came to pass, when King Hezekiah heard it, that he rent his clothes” (II Kings 19:1). This indicates that the king rent his garments, but those who reported the blasphemy to him did not rend theirs, as they had already rent their garments the first time.,And from where do we derive that these rents may not be properly mended? This is derived by way of a verbal analogy between the verb rending used here with regard to Hezekiah and the verb rending used in the case of Elijah and Elisha.,§ From where do we derive that one must rend his garments when a Torah scroll has been burned? As it is written: “And it came to pass, that when Jehudi had read three or four leaves, he would cut it with a penknife, and cast it into the fire that was in the brazier” (Jeremiah 36:23). With regard to the verse itself the Gemara asks: What is meant by “three or four leaves,” and why did he cut the book only at that point?,The Gemara explains: They said to Jehoiakim: Jeremiah has written a book of Lamentations over the future downfall and destruction of Jerusalem. He said to them: What is written in it? They read him the first verse: “How does the city sit solitary” (Lamentations 1:1). He said to them: I am king, and this does not apply to me. They read him the second verse: “She weeps sore in the night” (Lamentations 1:2). He said to them: I am king, and this does not apply to me. They read him the third verse: “Judah is gone into exile due to affliction” (Lamentations 1:3). He said to them: I am king. They read to him: “The ways of Zion do mourn” (Lamentations 1:4). He said to them: I am king. These are the four leaves, or verses, that he read first.,They read him an additional verse: “Her adversaries have become the chief” (Lamentations 1:5), i.e., the reigning king will be removed from power. Once he heard this, he said to them: Who said this? They said to him: This is the continuation of the verse: “For the Lord has afflicted her for the multitude of her transgressions” (Lamentations 1:5). Immediately, he cut out all the names of God from the book and burned them in fire. This is as it is written: “Yet they were not afraid, nor rent their garments, neither the king, nor any of his servants that heard all these words” (Jeremiah 36:24). By inference, this shows that they were required to rend their clothing when they saw this.,Rav Pappa said to Abaye: Perhaps you can say that they should have rent their garments due to the evil tidings contained in the scroll and not because of the destruction of the book? Abaye said to him: Were they evil tidings at that time? This was a prophecy and not an account of current events.,Rabbi Ḥelbo said that Rav Huna said: One who sees a Torah scroll that was torn is obligated to make two rents, one for the parchment that was damaged and one for the writing, as it is stated: “Then the word of the Lord came to Jeremiah, after the king had burned the scroll and the words” (Jeremiah 36:27). This implies that a separate rent must be made for each of them, both the parchment and the writing.,It was related that Rabbi Abba and Rav Huna bar Ḥiyya were sitting before Rabbi Abba. Rabbi Abba needed to relieve himself. He removed his phylacteries from his head and placed them on the cushion on which he was sitting. An ostrich came and wanted to swallow the phylacteries.,He said: Now, had it succeeded to swallow it, I would have been obligated to make two rents. He said to him: From where do you derive this? There was an incident in which I was involved and I came before Rav Mattana asking what to do, but he did not have an answer readily available. I then came before Rav Yehuda, and he said to me: Shmuel said as follows: They said that one is obligated to rend his clothing only when a Torah scroll or some other sacred book is torn by force, and it resembles the incident that occurred with Jehoiakim.,§ From where do we derive that one must rend his garments upon seeing the cities of Judea in ruin? As it is written: “There came certain men from Shechem, from Shiloh, and from Samaria, eighty people, their beards shaven, and their clothes rent, and having cut themselves, with offerings and incense in their hand, to bring to the house of the Lord” (Jeremiah 41:5). This indicates that they rent their garments upon seeing the destruction.,Rabbi Ḥelbo said that Ulla Bira’a said that Rabbi Elazar said: One who sees the cities of Judea in their desolation says: “Your sacred cities are become a wilderness” (Isaiah 64:9), and then rends his garments. One who sees Jerusalem in its desolation says: “Zion is a wilderness, Jerusalem a desolation” (Isaiah 64:9), and then rends his garments. One who sees the Temple in its desolation says: “Our sacred and our beautiful house, where our fathers praised You, is burned with fire; and all our pleasant things are laid waste” (Isaiah 64:10), and then rends his garments.,It was taught in the baraita: He first rends his garments for the Temple and then extends the rent for Jerusalem. And they raise a contradiction from another baraita that states: Both one who hears that Jerusalem is in ruin and one who sees the destruction, once he reaches Mount Scopus [Tzofim], rends his garments. And he rends his garments for the Temple separately and for Jerusalem separately.,The Gemara answers: This is not difficult. This baraita, which states that instead of making a separate rent for Jerusalem one may extend the first rent that he had made for the Temple, is referring to the case where one reached the Temple first, before seeing the rest of Jerusalem, and saw it in ruin. That baraita, which states that one must make separate rents for Jerusalem and for the Temple, is referring to the case where one reached Jerusalem first, and only afterward the Temple.,§ The Sages taught the following baraita: And all of these rents, one may tack them together with loose stitches, and hem them, and gather them, and fix them with imprecise ladder-like stitches. But one may not mend them with precise stitches.,Rav Ḥisda said:

384. Eusebius of Caesarea of Caesarea, Letters, 4 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •temple in jerusalem •temple in jerusalem, altar of Found in books: Allison, 4 Baruch (2018) 430

385. Eusebius of Caesarea of Caesarea, Quaestiones Evangelicae Ad Stephanum, 14 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •temple in jerusalem •temple in jerusalem, holy of holies in •temple in jerusalem, keys of Found in books: Allison, 4 Baruch (2018) 183

386. Porphyry, Against The Christians Fragments, fr. 76 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •temple in jerusalem Found in books: Goodman, Judaism in the Roman World: Collected Essays (2006) 230

387. Leo I Pope, Sermons, 14.1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •temple in jerusalem, beauty of •temple in jerusalem, instruments, vessels, furnishings in Found in books: Allison, 4 Baruch (2018) 156

388. Didymus, Fragmenta In Psalmos, 894, 3 (pg 39.1157) (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 117

389. Anon., Numbers Rabba, 3.2, 3.12, 15.13, 18.21 (4th cent. CE - 9th cent. CE) Tagged with subjects: •temple in jerusalem •temple in jerusalem, destruction of •temple in jerusalem, instruments, vessels, furnishings in Found in books: Allison, 4 Baruch (2018) 134, 138, 174, 405

18.21. מנצפ"ך הָאוֹתִיּוֹת כְּפוּלוֹת, צוֹפִים אֲמָרוּם, כ"ך נִרְמַז לְאַבְרָהָם (בראשית יב, א): לֶךְ לְךָ לְמֵאָה שָׁנָה יוֹלִיד. מ"ם לְיִצְחָק (בראשית כו, טז): כִּי עָצַמְתָּ מִמֶּנּוּ מְאֹד, רְמָזוֹ שֶׁהוּא וְזַרְעוֹ עֲצוּמִים בִּשְׁנֵי עוֹלָמוֹת. נ"ן לְיַעֲקֹב (בראשית לב, יב): הַצִּילֵנִי נָא, מַצִּיל בִּשְׁנֵי עוֹלָמוֹת. פ"ף לְיִשְרָאֵל לְמשֶׁה (שמות ג, טז): פָּקֹד פָּקַדְתִּי אֶתְכֶם. צ"ץ (זכריה ו, יב): הִנֵּה אִישׁ צֶמַח שְׁמוֹ וגו', זֶה מָשִׁיחַ, וְאוֹמֵר (ירמיה כג, ה): וַהֲקִמֹתִי לְדָוִד צֶמַח צַדִּיק וּמָלַךְ מֶלֶךְ וְהִשְׂכִּיל וְעָשָׂה מִשְׁפָּט וּצְדָקָה בָּאָרֶץ. (ישעיה ג, ג): שַׂר חֲמִשִׁים, עֶשְׂרִים וְאַרְבָּעָה סְפָרִים, הוֹסֵף עֲלֵיהֶם אַחַד עָשָׂר מִן תְּרֵי עֲשַׂר, חוּץ מִן יוֹנָה שֶׁהוּא בִּפְנֵי עַצְמוֹ, וְשִׁשָּׁה סְדָרִים, וְתִשְׁעָה פְּרָקִים דְּתוֹרַת כֹּהֲנִים, הֲרֵי חֲמִשִּׁים. (שיר השירים ו, ח): שִׁשִּׁים הֵמָּה מְלָכוֹת, שִׁשִּׁים מַסֶּכְתּוֹת, (שיר השירים ו, ח): וּשְׁמֹנִים פִּילַגְשִׁים, שְׁמוֹנִים בָּתֵּי מִדְרָשׁוֹת שֶׁהָיוּ בִּירוּשָׁלַיִם, כְּנֶגֶד פְּתָחֶיהָ. (שיר השירים ו, ח): וַעֲלָמוֹת אֵין מִסְפָּר, מִשְׁנָה הַחִיצוֹנָה. (שיר השירים ג, ז): הִנֵּה מִטָּתוֹ שֶׁלִּשְׁלֹמֹה שִׁשִּׁים גִּבֹּרִים סָבִיב לָהּ, שִׁשִּׁים אוֹתִיּוֹת שֶׁבְּבִרְכַּת כֹּהֲנִים. (בראשית יד, יד): שְׁמֹנָה עָשָׂר וּשְׁלשׁ מֵאוֹת, הוּא אֱלִיעֶזֶר. (בראשית כו, ה): עֵקֶב אֲשֶׁר שָׁמַע אַבְרָהָם בְּקֹלִי וַיִּשְׁמֹר מִשְׁמַרְתִּי מִצְוֹתַי חֻקּוֹתַי וְתוֹרֹתָי. בֶּן שָׁלשׁ שָׁנִים הִכִּירוֹ. הַשָֹּׂטָן בְּגִימַטְרִיָּא שְׁלשׁ מֵאוֹת וְשִׁשִּׁים וְאַרְבָּעָה, מִנְּיַן יְמוֹת הַחַמָּה שַׁלִּיט לְהַלְשִׁין בְּכֻלָּן חוּץ מִיּוֹם כִּפּוּר. אָמַר רַב אַמֵּי בֵּי רַבִּי אַבָּא אַבְרָהָם עַד שֶׁלֹא נִמּוֹל וְלֹא הוֹלִיד הָיָה חָסֵר ה', נִתּוֹסַף ה' וְנַעֲשָׂה שָׁלֵם וְהוֹלִיד לְמִנְיַן אוֹתִיּוֹתָיו. (משלי יב, ד): אֵשֶׁת חַיִל עֲטֶרֶת בַּעֲלָהּ, זוֹ שָׂרָה, שָׂרַי הָיְתָה שְׁמָהּ. פְּלִיגֵי בָּהּ תְּרֵי אָמוֹרָאֵי, חַד אָמַר נֶחְלַק הַיו"ד לִשְׁנַיִם, ה' לְאַבְרָהָם ה' לְשָׂרָה. וְחַד אָמַר יו"ד שֶׁנִּטַּל מִן שָׂרָה קָרָא תִּגָר, עַד שֶׁבָּא יְהוֹשֻׁעַ וְהוֹסִיף לוֹ משֶׁה י', יָ"הּ יוֹשִׁיעֲךָ מֵעֲצַת הַמְרַגְּלִים. י' מִיִּצְחָק מוּל עֲשָׂרָה נִסְיוֹנוֹת. צ', לְתִשְׁעִים שָׁנָה לְשָׂרָה נוֹלַד. ח', לִשְׁמוֹנָה יָמִים נִמּוֹל. ק', מֵאָה שָׁנִים הָיוּ לְאַבְרָהָם. וְיַעֲקֹב עַל שְׁמוֹ נִקְרָא, יו"ד, מוּל הָעֲשִׂירִי, חֲשֹׁב מִבִּנְיָמִין עַד לֵוִי הוּא עֲשִׂירִי. ע', בְּשִׁבְעִים נֶפֶשׁ. ק', כְּנֶגֶד אוֹתִיּוֹת הַבְּרָכָה וְיִתֶּן לְךָ. נִשְׁתַּיְירוּ ב', כְּנֶגֶד שְׁנֵי מַלְאָכִים עוֹלִים. הַלּוּחוֹת הָיוּ בָּהֶן תרי"ג מִצְווֹת כְּנֶגֶד אוֹתִיּוֹת מִן (שמות כ, ב): אָנֹכִי, עַד (שמות כ, יד): אֲשֶׁר לְרֵעֶךָ, לֹא פָּחוֹת וְלֹא יוֹתֵר, וְכֻלָּן נִתְּנוּ לְמשֶׁה בְּסִינַי, שֶׁבָּהֶם חֻקִּים וּמִשְׁפָּטִים תּוֹרָה וּמִשְׁנָה תַּלְמוּד וְאַגָּדָה. (ישעיה לג, ו): יִרְאַת ה' הִיא אוֹצָרוֹ, אֵין בְּכָל הַמִּדּוֹת גָּדוֹל מִיִּרְאָה וַעֲנָוָה, (דברים י, יב): וְעַתָּה יִשְׂרָאֵל מָה ה' אֱלֹהֶיךָ שֹׁאֵל מֵעִמָּךְ כִּי אִם לְיִרְאָה אֶת ה' אֱלֹהֶיךָ לָלֶכֶת בְּכָל דְּרָכָיו וּלְאַהֲבָה אֹתוֹ וְלַעֲבֹד אֶת ה' אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשֶׁךָ. יִרְאַת, בְּגִימַטְרִיָּא תרי"א, וְתוֹרָה תרי"א, וְיִרְאָה וְתוֹרָה עִמָּם הֲרֵי תרי"ג. צִיצִית, תָּנוּ רַבָּנָן ח' גְּרוּרִין וְה' קְשׁוּרִין, הֲרֵי תרי"ג, שְׁנַיִם לְמַעְלָה וּשְׁלשָׁה לְמַטָּה. יְמֵי אַבְרָהָם מֵאָה שִׁבְעִים וְחָמֵשׁ שָׁנָה, יִצְחָק מֵאָה וּשְׁמוֹנִים שָׁנָה, יַעֲקֹב מֵאָה אַרְבָּעִים וְשֶׁבַע שָׁנָה, כְּשֶׁאַתָּה כּוֹלְלָן נִמְצָא חֲמֵשׁ מֵאוֹת שָׁנָה וּשְׁתֵּי שָׁנִים, וְכֵן מַהֲלַךְ שָׁמַיִם לָאָרֶץ (דברים יא, כא): כִּימֵי הַשָּׁמַיִם עַל הָאָרֶץ. (שמואל ב כג, א): הֻקַם עָל, כְּנֶגֶד מֵאָה בְּרָכוֹת, שֶׁבְּכָל יוֹם הָיוּ מֵתִים מִיִּשְׂרָאֵל מֵאָה אֲנָשִׁים בָּא דָּוִד וְתִקֵּן לָהֶם מֵאָה בְּרָכוֹת, כֵּיוָן שֶׁתִּקְנָם נִתְעַצְּרָה הַמַּגֵּפָה. עָל עֻלָּהּ שֶׁל תּוֹרָה, וְעֻלָּהּ שֶׁל קְצָרָה. (הושע יד, ג): כָּל תִּשָֹּׂא עָוֹן וְקַח טוֹב וּנְשַׁלְמָה פָרִים שְׂפָתֵינוּ. אָמְרוּ יִשְׂרָאֵל רִבּוֹנוֹ שֶׁל עוֹלָם בִּזְּמַן שֶׁבֵּית הַמִּקְדָּשׁ קַיָּם הָיִינוּ מַקְרִיבִים קָרְבָּן וּמִתְכַּפֵּר, וְעַכְשָׁו אֵין בְּיָדֵנוּ אֶלָּא תְּפִלָּה, טוֹ"ב בְּגִימַטְרִיָּה שְׁבַע עֶשְׂרֵה, תְּפִלָּה תְּשַׁע עֶשְׂרֵה בְּרָכוֹת, הוֹצֵא מִשָּׁם בִּרְכַּת הַמִּינִין שֶׁתִּקְנוּהָ בְּיַבְנֶה, וְאֶת צֶמַח דָּוִד שֶׁתִּקְנוּ אַחֲרָיו עַל שׁוּם (תהלים כו, ב): בְּחָנֵנִי ה' וְנַסֵּנִי. וְרַבִּי סִימוֹן אוֹמֵר קַח טוֹב בְּגִימַטְרִיָּה נֶפֶ"שׁ, אָמְרוּ יִשְׂרָאֵל כְּשֶׁבֵּית הַמִּקְדָּשׁ קַיָּם הָיִינוּ מַקְטִירִים חֲלָבִים וְאֵמוּרִין וּמִתְכַּפְּרִין, וְעַכְשָׁו הֲרֵי חֶלְבֵּנוּ וְדָמֵנוּ וְנַפְשׁוֹתֵינוּ, יְהִי רָצוֹן מִלְּפָנֶיךָ שֶׁתְּהֵא כַּפָּרָה עָלֵינוּ, וּנְשַׁלְמָה פָרִים שְׂפָתֵינוּ. (רות ד, יג): וַיִּתֵּן ה' לָהּ הֵרָיוֹן, בְּגִימַטְרִיָּה מָאתַיִם שִׁבְעִים וְאֶחָד. שִׁעוּר מֵי מִקְוֶה אַרְבָּעִים סְאָה, כָּל מֵי בְאֵר שֶׁכָּתוּב בַּתּוֹרָה, וְכַמָּה בֵּיצִים בְּמִקְוֶה חֲמֵשֶׁת אֲלָפִים וּשְׁבַע מֵאוֹת וְשִׁשִּׁים, כָּל סְאָה מֵאָה אַרְבָּעִים וְאַרְבַּע בֵּיצִים. חַלָּה אַרְבָּעִים וְשָׁלשׁ בֵּיצִים וְחֹמֶשׁ. וּמִנַיִן לְמִקְוֶה שֶׁצָּרִיךְ אַרְבָּעִים סְאָה, (ישעיה ח, ו): מֵי הַשִּׁלֹחַ הַהֹלְכִים לְאַט, בְּגִימַטְרִיָּא אַרְבָּעִים. וּמַפְרִישׁ חַלָּה צָרִיךְ שֶׁיַּפְרִישׁ אַחַת מֵאַרְבָּעִים וְשָׁלשׁ וְחֹמֶשׁ מִן הַתּוֹרָה לְמִנְיַן חַלָּה. אֲבוֹת מְלָאכוֹת אַרְבָּעִים חָסֵר אַחַת, דִּכְתִיב (שמות לה, א): אֵלֶּה הַדְּבָרִים, אֵלֶּה, שְׁלשִׁים וָשֵׁשׁ, דְּבָרִים שְׁתַּיִם, הַדְּבָרִים שָׁלשׁ, הֲרֵי אַרְבָּעִים חָסֵר אֶחָת. (דברים כה, ג): אַרְבָּעִים יַכֶּנוּ לֹא יֹסִיף, כְּנֶגֶד אַרְבָּעִים קְלָלוֹת שֶׁנִּתְקַלְּלוּ נָחָשׁ וְחַוָּה וְאָדָם וַאֲדָמָה. וּפִחֲתוּ חֲכָמִים אֶחָת מִשּׁוּם לֹא יֹסִיף, רַבּוּ זְכֻיּוֹת מְלִיצֵי טוֹבוֹת וּפָחֲתוּ עֲוֹנוֹת, מוּטָב שֶׁיָּבוֹאוּ שְׁנַיִם וְיִדְחוּ אֶחָד. (ירמיה כה, כו, נא, מא): שֵׁשַׁךְ בְּא"ת ב"שׁ, בָּבֶל. (ישעיה ז, ו): טָבְאַל בְּאלב"ם, רמלא. (ויקרא טז, ג): בְּזֹאת יָבֹא אַהֲרֹן אֶל הַקֹּדֶשׁ בְּפַר בֶּן בָּקָר לְחַטָּאת וְאַיִל לְעֹלָה, בְּזֹאת רֶמֶז לְמִקְדָּשׁ רִאשׁוֹן שֶׁיַּעֲמֹד אַרְבַּע מֵאוֹת וְעֶשֶׂר שָׁנָה.

18.21. "21 (Based on Sefaria Community Translation) The Seers (i.e., the prophets) were the ones who said the doubled letters,

390. Cyril of Alexandria, De Adoratione Et Cultu In Spiritu Et Veritate, 0 (4th cent. CE - 5th cent. CE) Tagged with subjects: •temple in jerusalem, destruction of •temple in jerusalem, instruments, vessels, furnishings in Found in books: Allison, 4 Baruch (2018) 45

391. Epiphanius, De Mensuris Et Ponderibus, 14-15 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 98

392. Cyril of Alexandria, Commentarii In Joannem, 1.574, 2.116 (4th cent. CE - 5th cent. CE) Tagged with subjects: •temple in jerusalem, altar of •temple in jerusalem, destruction of Found in books: Allison, 4 Baruch (2018) 146, 407

393. Anon., Arsenius, isaiah 505 (4th cent. CE - 5th cent. CE) Tagged with subjects: •pesikta de-rav kahana, temple in jerusalem absent from •rabbinic judaism, temple in jerusalem •synagogues, temple in jerusalem identified with •temple in jerusalem, lebanon as epithet for •temple in jerusalem, exiles return to •temple in jerusalem, nostalgia for •temple in jerusalem, reconstruction of •temple in jerusalem, synagogues identified with •temple in jerusalem, towers as epithet for Found in books: Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 109, 110, 125, 127, 131, 132, 136

394. Cyril of Alexandria, Glaphyra In Pentateuchum, 69.537 (4th cent. CE - 5th cent. CE) Tagged with subjects: •temple in jerusalem Found in books: Allison, 4 Baruch (2018) 117

395. Julian (Emperor), Against The Galileans, 339e (4th cent. CE - 4th cent. CE) Tagged with subjects: •jerusalem, claim of incubation in temple Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 110

396. Cyril of Alexandria, Contra Iulianum, 10.335-10.343 (4th cent. CE - 5th cent. CE) Tagged with subjects: •jerusalem, claim of incubation in temple Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 110

397. Cyril of Alexandria, Letters, 0 (4th cent. CE - 5th cent. CE) Tagged with subjects: •temple in jerusalem Found in books: Allison, 4 Baruch (2018) 225, 402

398. Epiphanius, Panarion, 19.3.5, 29.7.7-29.7.8, 30.2.7, 30.16.4-30.16.5 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 32, 98; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 64

399. Anon., Apostolic Constitutions, 2.22.11, 3.15.1, 7.33.2-7.33.3 (4th cent. CE - 4th cent. CE) Tagged with subjects: •temple in jerusalem •temple in jerusalem, keys of •temple in jerusalem, rebuilding/restoration of •temple in jerusalem, instruments, vessels, furnishings in Found in books: Allison, 4 Baruch (2018) 120, 191, 266, 409

400. Anon., Exodus Rabbah, 23.5 (4th cent. CE - 9th cent. CE) Tagged with subjects: •temple in jerusalem, lebanon as epithet for •temple in jerusalem, exiles return to Found in books: Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 132

23.5. דָּבָר אַחֵר, אָז יָשִׁיר משֶׁה, הֲדָא הוּא דִכְתִיב (שיר השירים ד, ח): אִתִּי מִלְּבָנוֹן כַּלָּה, אָמַר רַבִּי לֵוִי בְּנֹהַג שֶׁבָּעוֹלָם כַּלָּה מְקַשְּׁטִין וּמְבַשְֹּׂמִין אוֹתָהּ וְאַחַר כָּךְ מַכְנִיסִין אוֹתָהּ לַחֻפָּה, וְהַקָּדוֹשׁ בָּרוּךְ הוּא לֹא עָשָׂה כֵן אֶלָּא אָמַר לִכְנֶסֶת יִשְׂרָאֵל: אִתִּי מִלְּבָנוֹן כַּלָּה, מִטִּיט וּלְבֵנִים לְקַחְתִּיךְ וַעֲשִׂיתִיךְ כַּלָּה. לָמָּה שְׁנֵי פְּעָמִים אִתִּי מִלְּבָנוֹן, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִתִּי גְלִיתֶם מִבֵּית הַמִּקְדָּשׁ שֶׁנִּקְרָא לְבָנוֹן, שֶׁנֶּאֱמַר (ישעיה לז, כד): אֲנִי עָלִיתִי מְרוֹם הָרִים יַרְכְּתֵי לְבָנוֹן, וּמִנַּיִן שֶׁהָלְכָה שְׁכִינָה עִם יִשְׂרָאֵל בַּגּוֹלָה, שֶׁנֶּאֱמַר (ישעיה מג, יד): לְמַעַנְכֶם שִׁלַּחְתִּי בָבֶלָּה, וְאוֹמֵר (יחזקאל א, ג): הָיֹה הָיָה דְבַר ה' אֶל יְחֶזְקֵאל בֶּן בּוּזִי הַכֹּהֵן, וְכֵן דָּנִיֵּאל אוֹמֵר (דניאל י, ד): וַאֲנִי הָיִיתִי עַל יַד הַנָּהָר הַגָּדוֹל הוּא חִדָּקֶל, וְכֵן משֶׁה אוֹמֵר (ויקרא כו, מד): וְאַף גַּם זֹאת בִּהְיוֹתָם בְּאֶרֶץ אֹיְבֵיהֶם וגו', אֵינִי יָכוֹל לְהַנִּיחָם כִּי אֲנִי ה' אֱלֹהֵיהֶם, מִפְּנֵי קְדֻשַּׁת שְׁמִי עָשִׂיתִי, וְעִמִּי אַתֶּם חוֹזְרִים, הֲדָא הוּא דִכְתִיב (שיר השירים ד, ח): אִתִּי מִלְּבָנוֹן כַּלָּה אִתִּי מִלְּבָנוֹן תָּבוֹאִי, מִן הַמַּלְכֻיּוֹת שֶׁנִּקְרְאוּ לְבָנוֹן, שֶׁנֶּאֱמַר (יחזקאל לא, ג): הִנֵּה אַשּׁוּר אֶרֶז בַּלְּבָנוֹן, וְכֵן הוּא אוֹמֵר (מיכה ב, יג): עָלָה הַפֹּרֵץ לִפְנֵיהֶם וַיַּעֲבֹר מַלְכָּם לִפְנֵיהֶם וַה' בְּרֹאשָׁם. (שיר השירים ד, ח): תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה, אָמַר רַבִּי יוּסְטָא הַר הוּא וּשְׁמוֹ אֲמָנָה, עַד אוֹתוֹ הָהָר אֶרֶץ יִשְׂרָאֵל מִמֶּנּוּ וּלְהַלָּן חוּצָה לָאָרֶץ. אָמַר רַבִּי אֶלְעָזָר בֶּן רַבִּי יוֹסֵי כְּשֶׁיַּגִּיעוּ הַגָּלֻיּוֹת לְשָׁם יִהְיוּ אוֹמְרִים שִׁירָה, לְכָךְ נֶאֱמַר: תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה. דָּבָר אַחֵר, תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה, עֲתִידִין יִשְׂרָאֵל לוֹמַר שִׁירָה לֶעָתִיד לָבוֹא, שֶׁנֶּאֱמַר (תהלים צח, א): שִׁירוּ לַה' שִׁיר חָדָשׁ כִּי נִפְלָאוֹת עָשָׂה, וּבְאֵיזֶה זְכוּת אוֹמְרִים יִשְׂרָאֵל שִׁירָה, בִּזְכוּת אַבְרָהָם שֶׁהֶאֱמִין בְּהַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (בראשית טו, ו): וְהֶאֱמִן בַּה', הִיא הָאֱמוּנָה שֶׁיִּשְׂרָאֵל נוֹחֲלִין בָּהּ, וְעָלָיו הַכָּתוּב אוֹמֵר (חבקוק ב, ד): וְצַדִּיק בֶּאֱמוּנָתוֹ יִחְיֶה, הֱוֵי: תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה. מֵרֹאשׁ שְׂנִיר, בִּזְכוּת יִצְחָק, (חבקוק ב, ד): וְחֶרְמוֹן, בִּזְכוּת יַעֲקֹב, (חבקוק ב, ד): מִמְּעֹנוֹת אֲרָיוֹת, גָּלוּת בָּבֶל וּמָדָי. (חבקוק ב, ד): מֵהַרְרֵי נְמֵרִים, זוֹ אֱדוֹם. דָּבָר אַחֵר, תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה, אָמַר רַבִּי נְחֶמְיָה, לֹא זָכוּ יִשְׂרָאֵל לוֹמַר שִׁירָה עַל הַיָּם אֶלָּא בִּזְכוּת אֲמָנָה, שֶׁנֶּאֱמַר (שמות ד, לא): וַיַּאֲמֵן הָעָם, וּכְתִיב (שמות יד, לא): וַיַּאֲמִינוּ בַּה', אָמַר רַבִּי יִצְחָק הָיוּ רוֹאִין כָּל אוֹתָן נִסִּים שֶׁנַּעֲשׂוּ לָהֶם וְלֹא הָיָה לָהֶם לְהַאֲמִין, אֶלָּא אָמַר רַבִּי שִׁמְעוֹן בַּר אַבָּא, בִּשְׁבִיל הָאֲמָנָה שֶׁהֶאֱמִין אַבְרָהָם לְהַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר: וְהֶאֱמִן בַּה', מִמֶּנָּה זָכוּ יִשְׂרָאֵל לוֹמַר שִׁירָה עַל הַיָּם, שֶׁנֶּאֱמַר: אָז יָשִׁיר משֶׁה, הֱוֵי: תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה.

401. Gregory of Nyssa, De Vita Mosis, 1.28, 2.100-2.101 (4th cent. CE - 4th cent. CE) Tagged with subjects: •temple in jerusalem Found in books: nan nan nan

402. Augustine, The City of God, 4.31, 22.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •temple in jerusalem •temple in jerusalem, altar of •temple in jerusalem, beauty of •temple in jerusalem, instruments, vessels, furnishings in Found in books: Allison, 4 Baruch (2018) 155; Goodman, Judaism in the Roman World: Collected Essays (2006) 211

4.31. What says Varro himself, whom we grieve to have found, although not by his own judgment, placing the scenic plays among things divine? When in many passages he is exhorting, like a religious man, to the worship of the gods, does he not in doing so admit that he does not in his own judgment believe those things which he relates that the Roman state has instituted; so that he does not hesitate to affirm that if he were founding a new state, he could enumerate the gods and their names better by the rule of nature? But being born into a nation already ancient, he says that he finds himself bound to accept the traditional names and surnames of the gods, and the histories connected with them, and that his purpose in investigating and publishing these details is to incline the people to worship the gods, and not to despise them. By which words this most acute man sufficiently indicates that he does not publish all things, because they would not only have been contemptible to himself, but would have seemed despicable even to the rabble, unless they had been passed over in silence. I should be thought to conjecture these things, unless he himself, in another passage, had openly said, in speaking of religious rites, that many things are true which it is not only not useful for the common people to know, but that it is expedient that the people should think otherwise, even though falsely, and therefore the Greeks have shut up the religious ceremonies and mysteries in silence, and within walls. In this he no doubt expresses the policy of the so-called wise men by whom states and peoples are ruled. Yet by this crafty device the malign demons are wonderfully delighted, who possess alike the deceivers and the deceived, and from whose tyranny nothing sets free save the grace of God through Jesus Christ our Lord. The same most acute and learned author also says, that those alone seem to him to have perceived what God is, who have believed Him to be the soul of the world, governing it by design and reason. And by this, it appears, that although he did not attain to the truth - for the true God is not a soul, but the maker and author of the soul - yet if he could have been free to go against the prejudices of custom, he could have confessed and counselled others that the one God ought to be worshipped, who governs the world by design and reason; so that on this subject only this point would remain to be debated with him, that he had called Him a soul, and not rather the creator of the soul. He says, also, that the ancient Romans, for more than a hundred and seventy years, worshipped the gods without an image. And if this custom, he says, could have remained till now, the gods would have been more purely worshipped. In favor of this opinion, he cites as a witness among others the Jewish nation; nor does he hesitate to conclude that passage by saying of those who first consecrated images for the people, that they have both taken away religious fear from their fellow citizens, and increased error, wisely thinking that the gods easily fall into contempt when exhibited under the stolidity of images. But as he does not say they have transmitted error, but that they have increased it, he therefore wishes it to be understood that there was error already when there were no images. Wherefore, when he says they alone have perceived what God is who have believed Him to be the governing soul of the world, and thinks that the rites of religion would have been more purely observed without images, who fails to see how near he has come to the truth? For if he had been able to do anything against so inveterate an error, he would certainly have given it as his opinion both that the one God should be worshipped, and that He should be worshipped without an image; and having so nearly discovered the truth, perhaps he might easily have been put in mind of the mutability of the soul, and might thus have perceived that the true God is that immutable nature which made the soul itself. Since these things are so, whatever ridicule such men have poured in their writings against the plurality of the gods, they have done so rather as compelled by the secret will of God to confess them, than as trying to persuade others. If, therefore, any testimonies are adduced by us from these writings, they are adduced for the confutation of those who are unwilling to consider from how great and maligt a power of the demons the singular sacrifice of the shedding of the most holy blood, and the gift of the imparted Spirit, can set us free. 22.3. Wherefore, not to mention many other instances besides, as we now see in Christ the fulfillment of that which God promised to Abraham when He said, In your seed shall all nations be blessed, Genesis 22:18 so this also shall be fulfilled which He promised to the same race, when He said by the prophet, They that are in their sepulchres shall rise again, Isaiah 26:19 and also, There shall be a new heaven and a new earth: and the former shall not be mentioned, nor come into mind; but they shall find joy and rejoicing in it: for I will make Jerusalem a rejoicing, and my people a joy. And I will rejoice in Jerusalem, and joy in my people, and the voice of weeping shall be no more heard in her. Isaiah 65:17-19 And by another prophet He uttered the same prediction: At that time your people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust (or, as some interpret it, in the mound) of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. Daniel 12:1-2 And in another place by the same prophet: The saints of the Most High shall take the kingdom, and shall possess the kingdom for ever, even for ever and ever. Daniel 7:18 And a little after he says, His kingdom is an everlasting kingdom. Daniel 7:27 Other prophecies referring to the same subject I have advanced in the twentieth book, and others still which I have not advanced are found written in the same Scriptures; and these predictions shall be fulfilled, as those also have been which unbelieving men supposed would be frustrate. For it is the same God who promised both, and predicted that both would come to pass - the God whom the pagan deities tremble before, as even Porphyry, the noblest of pagan philosophers, testifies.

403. John Chrysostom, Against The Jews, 1.3.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •diaspora, centrality of the jerusalem temple in the world-view of diaspora jews Found in books: Goodman, Judaism in the Roman World: Collected Essays (2006) 221

404. Servius, Commentary On The Aeneid, 1.1, 1.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •temple in jerusalem •temple in jerusalem, destruction of •temple in jerusalem, holy of holies in •temple in jerusalem, keys of •temple in jerusalem, altar of Found in books: Allison, 4 Baruch (2018) 114, 183, 194

405. Augustine, Sermons, 318.1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •patronage (patron), roman temple in jerusalem, networks Found in books: Mendez, The Cult of Stephen in Jerusalem: Inventing a Patron Martyr (2022) 77

406. Jerome, Commentaria In Danielem, a b c d\n0 11.45 11.45 11 45\n1 11.44 11.44 11 44\n2 "11.14" "11.14" "11 14" (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 383

407. Justinian, Edictum Rectae Fidei, 11-19, 8-9, 1 (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 400, 451

408. Proclus, In Platonis Timaeum Commentarii, (ed. diekamp) p. 317 (5th cent. CE - 5th cent. CE) Tagged with subjects: •temple in jerusalem, altar of Found in books: Allison, 4 Baruch (2018) 407

409. Justinian, Digest, 47.22 (5th cent. CE - 6th cent. CE) Tagged with subjects: •temple (in jerusalem) Found in books: Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 201

410. Theodosius Ii Emperor of Rome, Theodosian Code, 1.9.4, 7.8.2, 9.45.4, 16.8.22, 16.8.25 (5th cent. CE - 5th cent. CE) Tagged with subjects: •temple in jerusalem Found in books: Goodman, Judaism in the Roman World: Collected Essays (2006) 228, 230

411. John Malalas, History, 6.14 (6th cent. CE - 6th cent. CE) Tagged with subjects: •temple in jerusalem Found in books: Gera, Judith (2014) 406

412. Anon., Avot Derabbi Nathan A, 4.22, 4.38-4.39, 6.31-6.34, 17.15, 25.29, 41.36 (6th cent. CE - 8th cent. CE) Tagged with subjects: •temple in jerusalem •temple in jerusalem, altar of •temple in jerusalem, destruction of •temple in jerusalem, keys of •temple in jerusalem, instruments, vessels, furnishings in Found in books: Allison, 4 Baruch (2018) 58, 98, 116, 120, 125, 134, 182, 184

413. Evagrius Scholasticus, Ecclesiastical History, 1.22 (6th cent. CE - 6th cent. CE) Tagged with subjects: •patronage (patron), roman temple in jerusalem, of stephen Found in books: Mendez, The Cult of Stephen in Jerusalem: Inventing a Patron Martyr (2022) 139

414. Justinian, Digesta, 47.22 (6th cent. CE - 6th cent. CE) Tagged with subjects: •temple (in jerusalem) Found in books: Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 201

415. Anon., Avot Derabbi Nathan B, 6.1-6.4, 7.19 (6th cent. CE - 8th cent. CE) Tagged with subjects: •temple in jerusalem, destruction of •temple in jerusalem •temple in jerusalem, holy of holies in •temple in jerusalem, keys of Found in books: Allison, 4 Baruch (2018) 98, 182, 183, 184, 185, 196, 327

416. Quran, Quran, 18 (7th cent. CE - 7th cent. CE) Tagged with subjects: •temple in jerusalem Found in books: Allison, 4 Baruch (2018) 223

417. Anon., Pesiqta De Rav Kahana, 13.1, 13.8-13.12, 13.15, 17.2, 17.5 Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 162, 365; Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 97, 151

418. Papyri, P.Strassb. Inv., 254v.8-10 Tagged with subjects: •temple (in jerusalem) Found in books: Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 310

419. Dio Chrysostom, Dei Cogn., 60 Tagged with subjects: •temple (in jerusalem) Found in books: Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 188

420. Hegesippus, Historia Ecclesiastica, 2.23.13, 2.23.16, 2.23.18 Tagged with subjects: •temples, in jerusalem Found in books: Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 227

421. Arator, Ep.Ad Parthenium Superscript.8, 25.3 Tagged with subjects: •temple in jerusalem •temple in jerusalem, altar of Found in books: Allison, 4 Baruch (2018) 430

422. Apostolius, Apostolius 10.96 151, 3.14, 18.2 Tagged with subjects: •temple in jerusalem •temple in jerusalem, keys of Found in books: Allison, 4 Baruch (2018) 189

423. Apollodorus, F, 1.25.27, 1.28.17, 2.18.24, 3.17.7, 4.6.21 Tagged with subjects: •temple in jerusalem, destruction of •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem, rebuilding/restoration of •temple in jerusalem, keys of Found in books: Allison, 4 Baruch (2018) 106, 120, 125, 158

424. Antiphanes, Poiesis, 44.1 Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison, 4 Baruch (2018) 188

425. Anon., The Legend of Aphroditianus, 65.205 Tagged with subjects: •temple in jerusalem Found in books: Allison, 4 Baruch (2018) 117

426. Justin Martyr, 1., First Apology, 13 Tagged with subjects: •temple (in jerusalem) Found in books: Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 190

428. Anon., Pascha, 1.3.4 Tagged with subjects: •temple in jerusalem, instruments, vessels, furnishings in Found in books: Allison, 4 Baruch (2018) 153

429. Papyri, P.Yadin, 3, 15 Tagged with subjects: •nan Found in books: Gera, Judith (2014) 444

431. Anon., Paneg. Lat., 4.61-4.66 Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison, 4 Baruch (2018) 190

433. Anon., Menog I Khrad, 40 Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison, 4 Baruch (2018) 190

434. Anon., Life of Polycarp, 5.5 Tagged with subjects: •temple in jerusalem, destruction of •temple in jerusalem, rebuilding/restoration of Found in books: Allison, 4 Baruch (2018) 432

435. Anon., Hellenica Oxyrhynchia, 1.6.4, beshallah 6.115, beshallah 5.11-12, pischa 1.42-44, beshallah 7.156-57 Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 124

437. Anon., Brhsh, 10.3 Tagged with subjects: •temple in jerusalem, altar of Found in books: Allison, 4 Baruch (2018) 407

438. Papyri, P.Congr.Xv, 113 Tagged with subjects: •temple in jerusalem, altar of •temple in jerusalem, holy of holies in Found in books: Allison, 4 Baruch (2018) 126

442. Cyril of Scythopolis, Dialogue of Adamantius, 0 Tagged with subjects: •temple in jerusalem Found in books: Allison, 4 Baruch (2018) 438

444. Cyril of Alexandria, Homilies, 0 Tagged with subjects: •temple in jerusalem, destruction of •temple in jerusalem, instruments, vessels, furnishings in Found in books: Allison, 4 Baruch (2018) 45

445. Cyril of Alexandria, Hom. In Paralyt., 0 Tagged with subjects: •temple in jerusalem, destruction of •temple in jerusalem, instruments, vessels, furnishings in Found in books: Allison, 4 Baruch (2018) 45

446. Cyril of Alexandria, Glaph.In Gen., 0 Tagged with subjects: •temple in jerusalem, destruction of •temple in jerusalem, instruments, vessels, furnishings in Found in books: Allison, 4 Baruch (2018) 45

447. Cyril of Alexandria, Exp. In Ps. P., fr.19, fr.17 Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 194

450. Anon., Pesiqta Rabbati, 26.4-26.7, 26.12, 31.1, 33.1 Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 50, 54, 106, 116, 117, 136, 142, 146, 162, 181, 182, 183, 184, 185, 187, 190, 194, 365

451. Eupolemus, Fr., 2 Tagged with subjects: •temple (in jerusalem) Found in books: Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 20

452. Diodorus, Digesta, 40.2 Tagged with subjects: •temple (in jerusalem) Found in books: Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 158

453. Anon., Prayer of Manasseh, 11, 2-3 Tagged with subjects: •nan Found in books: Gera, Judith (2014) 316, 323

454. Dead Sea Scrolls, 5 I 13, a b c d\n0 5. 5. 5 Tagged with subjects: •temple (in jerusalem) Found in books: Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 75

455. Dead Sea Scrolls, 1 I 1-2, a b c d\n0 1. 1. 1 Tagged with subjects: •temple (in jerusalem) Found in books: Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 68

456. Augustine, Quaest.In Numeros, 3.5 Tagged with subjects: •temple in jerusalem, instruments, vessels, furnishings in Found in books: Allison, 4 Baruch (2018) 153

457. Cicero, Leges, 8.19 Tagged with subjects: •temples, in jerusalem Found in books: Westwood, Moses among the Greek Lawgivers: Reading Josephus’ Antiquities through Plutarch’s Lives (2023) 192

458. Catullus, F3.2, 249N153, 2a Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison, 4 Baruch (2018) 106

459. Dead Sea Scrolls, 1Qh (The Hôdyôt), 0 Tagged with subjects: •temple in jerusalem •temple in jerusalem, altar of Found in books: Allison, 4 Baruch (2018) 255

461. Anon., 6 Ezra, 16.58 Tagged with subjects: •temple in jerusalem, instruments, vessels, furnishings in Found in books: Allison, 4 Baruch (2018) 153

462. Constantinople Council, Anathema, 29.8-29.10, 57.5-57.6 Tagged with subjects: •temple in jerusalem, keys of •temple in jerusalem, rebuilding/restoration of •temple in jerusalem, instruments, vessels, furnishings in Found in books: Allison, 4 Baruch (2018) 157, 191

463. Anon., De Rebus Bellicis, 13.1-13.2, 20.4-20.5, 22.1, 26.4, 29.2-29.4, 29.11, 32.3, 37.5, 38.3, 41.2, 43.2 Tagged with subjects: •temple in jerusalem •temple in jerusalem, destruction of •temple in jerusalem, keys of •temple in jerusalem, rebuilding/restoration of •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem, altar of Found in books: Allison, 4 Baruch (2018) 117, 125, 144, 151, 174, 187, 191, 266, 402, 408

467. Anon., Apocryphon of Jeremiah, 6, 35.14, 35.13, 35.16, 35.15, 36.2, 22.9, 35.12, 35.4, 35.6, 35.5, 35.2, 35.1, 35.3, 35.10, 38.3, 35.11, 35.7, 35.8, 35.9, 28.19, 28.17, 28.18, 28.6, 28.7, 12.17, 41, 12, 27.5, 38.6, 14.19, 38, 40, 39, 15.2, 28.2, 12.19, 39.5, 39.12, 39.10, 29.9, 29.11, 29.10, 29.3, 29.4, 41.4, 41.13, 39.13, 28.16, 28, 29.2, 28.15, 39.11, 28.20, 29, 14.1, 29.12, 29.13, 28.11, 29.7, 29.6, 28.10, 38.8, 15.14, 15.7, 38.12, 9.2, 30, 10, 27, 9, 13, 19, 20, 25, 4, 1, 2, 35, 38.7, 38.11, 38.10, 14.5, 38.9, 31.13, 31.12, 14.4, 31.14, 22.10, 12.5, 14.2, 14.3, 39.8, 28.14, 17.8, 21.16, 8.7, 8.5, 8, 29.8, 6.6, 6.4, 6.5, 6.2, 5.23-6.2, 6.3, 22.3, 6.7, 34, 32, 33, 37, 36, 26(coptic), 24.12(coptic), 29.6(coptic), 33(coptic), 16.14(coptic), 39.8(coptic), 22.3(coptic), 22.1(coptic), 28(coptic), 34.9-18(coptic), 29.9-11(coptic), 28-29(coptic), 31.12-14(coptic), 41.15-17(coptic) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 222

468. Anon., Letter of Aristeas, 2.1-2.2, 2.17-2.18, 122.4, 126.1, 136.4, 137.4 Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 157, 214, 256, 364, 365; Gera, Judith (2014) 95; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 78

46. holy law might prove advantageous to you and be carried out successfully. In the presence of all the people I selected six elders from each tribe, good men and true, and I have sent them to you with a copy of our law. It will be a kindness, O righteous king, if you will give instruction that as soon as the translation of the law is completed, the men shall be restored again to us in safety. Farewell.'

469. Anon., Derech Eretz Zutta, 31.3 Tagged with subjects: •temple in jerusalem, altar of •temple in jerusalem, destruction of Found in books: Allison, 4 Baruch (2018) 116

470. Papyri, Derveni Papyrus, 37 Tagged with subjects: •temple in jerusalem, destruction of Found in books: Gruen, Rethinking the Other in Antiquity (2011) 184

471. Anon., Tanhuma, 2 Tagged with subjects: •temple in jerusalem, altar of •temple in jerusalem, destruction of Found in books: Allison, 4 Baruch (2018) 114

472. Anon., Yalqut Shimoni, isaiah 505 Tagged with subjects: •pesikta de-rav kahana, temple in jerusalem absent from •rabbinic judaism, temple in jerusalem •synagogues, temple in jerusalem identified with •temple in jerusalem, lebanon as epithet for •temple in jerusalem, exiles return to •temple in jerusalem, nostalgia for •temple in jerusalem, reconstruction of •temple in jerusalem, synagogues identified with •temple in jerusalem, towers as epithet for Found in books: Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 109, 110, 125, 127, 131, 132, 136

473. Various, Anthologia Palatina, 9.233, 9.265 Tagged with subjects: •temple in jerusalem Found in books: Allison, 4 Baruch (2018) 324

474. Anon., Scholia On Argonautika, 2.10, 3.2, 3.4, 7.2, 7.6, 10.9, 12.16, 16.9 Tagged with subjects: •temple in jerusalem, destruction of •temple in jerusalem, altar of •temple in jerusalem •temple in jerusalem, instruments, vessels, furnishings in Found in books: Allison, 4 Baruch (2018) 106, 117, 171, 255, 266, 407

475. John of Euboea, Sermo In Conceptionem Deiparae, 18 (pg 96.1489) Tagged with subjects: •temple in jerusalem •temple in jerusalem, holy of holies in •temple in jerusalem, keys of Found in books: Allison, 4 Baruch (2018) 183

477. Theodosius, De Situ Terrae Sanctae, 6 (ed. geyer) p. 140 Tagged with subjects: •temple in jerusalem •temple in jerusalem, destruction of Found in books: Allison, 4 Baruch (2018) 218, 223

478. Severus, Letters, 14.2, 26.18, 28.12, 33.12 Tagged with subjects: •temple in jerusalem, beauty of •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem •temple in jerusalem, keys of Found in books: Allison, 4 Baruch (2018) 156, 189

479. Rutilius Namatianus Claudius, Itinerarium, 17 Tagged with subjects: •temple in jerusalem, altar of Found in books: Allison, 4 Baruch (2018) 256

480. Barsanuphius, Letters, 48 Tagged with subjects: •temple in jerusalem Found in books: Allison, 4 Baruch (2018) 192

481. Epigraphy, Cij, 173 Tagged with subjects: •jerusalem, temple in •temple, in jerusalem Found in books: Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 91

482. Anon., Life of Barsauma, 38.2, 42.1-42.6, 91.1 Tagged with subjects: •nan Found in books: Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 196, 197, 260

483. Anon., Ijo, 2.196 Tagged with subjects: •temple (in jerusalem) Found in books: Eckhardt, Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals (2011) 206

484. Anon., 4 Ezra, 1.29, 2.10-2.12, 2.34, 3.1-3.2, 3.27-3.31, 5.9, 6.20, 7.26, 7.54, 8.52, 9.38, 10.19-10.23, 10.25-10.29, 10.42, 10.44, 10.54, 13.32-13.50, 14.1, 14.5, 14.31-14.32 Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 96, 97, 116, 124, 132, 144, 149, 151, 153, 155, 157, 190, 191, 194, 223, 255, 266, 399, 404, 408, 438

2.10. Thus says the Lord to Ezra: "Tell my people that I will give them the kingdom of Jerusalem, which I was going to give to Israel. 2.11. Moreover, I will take back to myself their glory, and will give to these others the everlasting habitations, which I had prepared for Israel. 2.12. The tree of life shall give them fragrant perfume, and they shall neither toil nor become weary. 3.1. In the thirtieth year after the destruction of our city, I Salathiel, who am also called Ezra, was in Babylon. I was troubled as I lay on my bed, and my thoughts welled up in my heart, 3.2. because I saw the desolation of Zion and the wealth of those who lived in Babylon. 3.27. So thou didst deliver the city into the hands of thy enemies. 3.28. "Then I said in my heart, Are the deeds of those who inhabit Babylon any better? Is that why she has gained dominion over Zion? 3.29. For when I came here I saw ungodly deeds without number, and my soul has seen many sinners during these thirty years. And my heart failed me, 3.30. for I have seen how thou dost endure those who sin, and hast spared those who act wickedly, and hast destroyed thy people, and hast preserved thy enemies, 3.31. and hast not shown to any one how thy way may be comprehended. Are the deeds of Babylon better than those of Zion? 5.9. And salt waters shall be found in the sweet, and all friends shall conquer one another; then shall reason hide itself, and wisdom shall withdraw into its chamber, 6.20. and when the seal is placed upon the age which is about to pass away, then I will show these signs: the books shall be opened before the firmament, and all shall see it together. 7.26. For behold, the time will come, when the signs which I have foretold to you will come to pass, that the city which now is not seen shall appear, and the land which now is hidden shall be disclosed. 7.54. And he said to me, "Not only that, but ask the earth and she will tell you; defer to her, and she will declare it to you. 8.52. because it is for you that paradise is opened, the tree of life is planted, the age to come is prepared, plenty is provided, a city is built, rest is appointed, goodness is established and wisdom perfected beforehand. 9.38. When I said these things in my heart, I lifted up my eyes and saw a woman on my right, and behold, she was mourning and weeping with a loud voice, and was deeply grieved at heart, and her clothes were rent, and there were ashes on her head. 10.19. So I spoke again to her, and said, 10.20. "Do not say that, but let yourself be persuaded because of the troubles of Zion, and be consoled because of the sorrow of Jerusalem. 10.21. For you see that our sanctuary has been laid waste, our altar thrown down, our temple destroyed; 10.22. our harp has been laid low, our song has been silenced, and our rejoicing has been ended; the light of our lampstand has been put out, the ark of our covet has been plundered, our holy things have been polluted, and the name by which we are called has been profaned; our free men have suffered abuse, our priests have been burned to death, our Levites have gone into captivity, our virgins have been defiled, and our wives have been ravished; our righteous men have been carried off, our little ones have been cast out, our young men have been enslaved and our strong men made powerless. 10.23. And, what is more than all, the seal of Zion -- for she has now lost the seal of her glory, and has been given over into the hands of those that hate us. 10.25. While I was talking to her, behold, her face suddenly shone exceedingly, and her countece flashed like lightning, so that I was too frightened to approach her, and my heart was terrified. While I was wondering what this meant, 10.26. behold, she suddenly uttered a loud and fearful cry, so that the earth shook at the sound. 10.27. And I looked, and behold, the woman was no longer visible to me, but there was an established city, and a place of huge foundations showed itself. Then I was afraid, and cried with a loud voice and said, 10.28. "Where is the angel Uriel, who came to me at first? For it was he who brought me into this overpowering bewilderment; my end has become corruption, and my prayer a reproach." 10.29. As I was speaking these words, behold, the angel who had come to me at first came to me, and he looked upon me; 10.42. but you do not now see the form of a woman, but an established city has appeared to you -- 10.44. This woman whom you saw, whom you now behold as an established city, is Zion. 10.54. for no work of man's building could endure in a place where the city of the Most High was to be revealed. 13.32. And when these things come to pass and the signs occur which I showed you before, then my Son will be revealed, whom you saw as a man coming up from the sea. 13.33. And when all the nations hear his voice, every man shall leave his own land and the warfare that they have against one another; 13.34. and an innumerable multitude shall be gathered together, as you saw, desiring to come and conquer him. 13.35. But he shall stand on the top of Mount Zion. 13.36. And Zion will come and be made manifest to all people, prepared and built, as you saw the mountain carved out without hands. 13.37. And he, my Son, will reprove the assembled nations for their ungodliness (this was symbolized by the storm), 13.38. and will reproach them to their face with their evil thoughts and the torments with which they are to be tortured (which were symbolized by the flames), and will destroy them without effort by the law (which was symbolized by the fire). 13.39. And as for your seeing him gather to himself another multitude that was peaceable, 13.40. these are the ten tribes which were led away from their own land into captivity in the days of King Hoshea, whom Shalmaneser the king of the Assyrians led captive; he took them across the river, and they were taken into another land. 13.41. But they formed this plan for themselves, that they would leave the multitude of the nations and go to a more distant region, where mankind had never lived, 13.42. that there at least they might keep their statutes which they had not kept in their own land. 13.43. And they went in by the narrow passages of the Euphrates river. 13.44. For at that time the Most High performed signs for them, and stopped the channels of the river until they had passed over. 13.45. Through that region there was a long way to go, a journey of a year and a half; and that country is called Arzareth. 13.46. "Then they dwelt there until the last times; and now, when they are about to come again, 13.47. the Most High will stop the channels of the river again, so that they may be able to pass over. Therefore you saw the multitude gathered together in peace. 13.48. But those who are left of your people, who are found within my holy borders, shall be saved. 13.49. Therefore when he destroys the multitude of the nations that are gathered together, he will defend the people who remain. 13.50. And then he will show them very many wonders." 14.1. On the third day, while I was sitting under an oak, behold, a voice came out of a bush opposite me and said, "Ezra, Ezra." 14.5. and I told him many wondrous things, and showed him the secrets of the times and declared to him the end of the times. Then I commanded him, saying, 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.

485. Hebrew Bible, Jud., 4.10 Tagged with subjects: •temple in jerusalem Found in books: Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 56

486. Anon., 3 Enoch, 18.18 Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 189

487. Anon., 3 Baruch, 1.1-1.3, 2.7, 4.8, 4.15, 9.8, 11.2, 13.5 Tagged with subjects: •temple in jerusalem, destruction of •temple in jerusalem, holy of holies in •temple in jerusalem •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem, rebuilding/restoration of •temple in jerusalem, altar of •temple in jerusalem, keys of Found in books: Allison, 4 Baruch (2018) 88, 97, 125, 158, 189, 266, 400, 408, 438

488. Anon., 2 Enoch, 8.3, 55.2 Tagged with subjects: •temple in jerusalem, altar of Found in books: Allison, 4 Baruch (2018) 256, 408

489. Curtius Rufus, Historiae Alexandri Magni, 5.13.16, 7.5.40, 7.10.10 Tagged with subjects: •temple in jerusalem Found in books: Gera, Judith (2014) 131

490. Ctesias, Fragments, f1b.7.3-4 Tagged with subjects: •temple in jerusalem Found in books: Gera, Judith (2014) 120

491. Asterius, Homilies, 12.2.2 Tagged with subjects: •patronage (patron), roman temple in jerusalem, of stephen Found in books: Mendez, The Cult of Stephen in Jerusalem: Inventing a Patron Martyr (2022) 18

492. Anon., Midrash Numbers, 30.15 Tagged with subjects: •temples, in jerusalem Found in books: Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 222

493. Cyril of Scythopolis, Life of Saba, 0 Tagged with subjects: •patronage (patron), roman temple in jerusalem, of stephen Found in books: Mendez, The Cult of Stephen in Jerusalem: Inventing a Patron Martyr (2022) 139

494. Anon., Acta Saturnini Et Dativi, 240 Tagged with subjects: •temple in jerusalem •temple in jerusalem, altar of Found in books: Allison, 4 Baruch (2018) 430

495. Ancient Near Eastern Sources, Aqht, Tablet, 1.42 Tagged with subjects: •jerusalem, claim of incubation in temple Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 71

496. Anon., Additions To Esther, 13.8-13.18, 14.1-14.19, 15.1 Tagged with subjects: •temple in jerusalem Found in books: Gera, Judith (2014) 298, 302, 313, 323, 406

497. Papyri, Cpj, 153.88-153.90, 153.92-153.93, 153.96-153.97 Tagged with subjects: •jerusalem, temple in •temple, in jerusalem Found in books: Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 116

498. Anon., Ruthrabbah, 2.1 Tagged with subjects: •temple in jerusalem •temple in jerusalem, holy of holies in •temple in jerusalem, keys of Found in books: Allison, 4 Baruch (2018) 183

499. Council of Elvira, Can., 96 Tagged with subjects: •temple in jerusalem •temple in jerusalem, destruction of Found in books: Allison, 4 Baruch (2018) 194

500. Council of Nicaea, Can., 1.5-1.6 Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison, 4 Baruch (2018) 233

501. Council of Sardica [Ca., Can., fr.12 Tagged with subjects: •temple in jerusalem, altar of •temple in jerusalem, destruction of Found in books: Allison, 4 Baruch (2018) 114

502. Agatharchides, Ap. Josephus, Against Apion, 1.209 Tagged with subjects: •loyalty of egyptian jews to temple in jerusalem Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 195

503. Anon., Pesikta Rabbati, 31.5-31.7 Tagged with subjects: •nan Found in books: Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 151

504. Anon., Martyrdom And Ascension of Isaiah, 1.5, 1.7, 1.10, 1.13, 3.13-3.20, 5.15, 8.18, 8.25, 9.12 Tagged with subjects: •temple in jerusalem, beauty of •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem, altar of •temple in jerusalem, destruction of •temple in jerusalem Found in books: Allison, 4 Baruch (2018) 116, 125, 156, 400

505. Anon., Joseph And Aseneth, 1.8, 2.6, 3.3-3.4, 10.4, 10.9-10.12, 10.15-10.16, 12.1, 13.2-13.4, 14.12-14.17, 16.14, 18.11, 23.13 Tagged with subjects: •temple in jerusalem, destruction of •temple in jerusalem, altar of •temple in jerusalem, beauty of •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem •temples, in jerusalem •temple in jerusalem, keys of Found in books: Allison, 4 Baruch (2018) 120, 125, 153, 155, 233; Gera, Judith (2014) 302, 303, 304, 306; Westwood, Moses among the Greek Lawgivers: Reading Josephus’ Antiquities through Plutarch’s Lives (2023) 137

1.8. And she was as tall as Sarah, and as beautiful as Rebecca, and as fair as Rachel; and this virgin's name was Aseneth. 10.4. And Aseneth quickly took down the leather curtain from the door, and she filled it with ashes and carried it up to the top storey and laid it on the floor. 10.9. And Aseneth got up and opened her door quietly, and went into her second room, where her treasure-chests and the finery for her adornment were, and she opened her wardrobe and took out a black and sombre tunic. 10.10. (And this was her mourning tunic, which she had worn for mourning when her eldest brother died). And Aseneth took off her royal robe and put on the black one, and she untied her golden girdle and tied a rope around her waist instead, and she took her tiara off her head and the diadem, and the bracelets from her hands. 10.12. And she took her best robe, just as it was, and threw it out of the window, for the poor. 10.15. And after this she took the ashes and poured them out on the floor. 10.16. And she took sackcloth and wrapped it round her waist, and she removed the fillet from her hair and sprinkled herself with ashes; and she fell down upon the ashes. 12.1. And she stretched her hands out towards the east, and her eyes looked up to heaven, and she said, 14.12. And Aseneth got up, and the man said to her, "Take off the black tunic you are wearing and the sackcloth round your waist, and shake the ashes off your head, and wash your face with water. 14.13. And put on a new robe that you have never worn before, and tie your bright girdle round your waist -- the double girdle of your virginity. 14.14. And then come back to me, and I will tell you what I have been sent to you to say." 14.15. And Aseneth went into the room where her treasure-chests and the finery for her adornment were; and she opened her wardrobe and took out a new, fine robe, and she took off her black robe and put on the new and brilliant one. 16.14. And all the bees flew in circles round Aseneth, from her feet right up to her head; and yet more bees, as big as queens, settled on Aseneth's lips. 23.13. And they drew their swords from their scabbards and said, "Do you see these swords? It was with them that the Lord God avenged the outrage on the sons of Israel, which the men of Schechem committed in the affair of our sister Dinah, whom Schechem, Hamor's son, defiled."

510. Dead Sea Scrolls, 4Qdamascus, 2ii.9, 2ii, 2.6, 2.5, 2.4, 2.3, 2.2, 2.1, 2ii.6-10, 6iii-iv, 4ii.15-16, 8ii.1-3, 4ii Tagged with subjects: •nan Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 176

513. Dead Sea Scrolls, 4Q365, 6c, 6a Tagged with subjects: •nan Found in books: Gera, Judith (2014) 444

515. Dionysius of Halicarnassus, Dionysius of Halicarnassus, 1.12.1, 1.13.3 Tagged with subjects: •temple in jerusalem Found in books: Gera, Judith (2014) 215

516. Papyri, Db, 2.31-2.32 Tagged with subjects: •temple in jerusalem Found in books: Gera, Judith (2014) 131

518. Hebrew Bible, Nehemiah 2, 1.3, 2.6, 2.19-2.20, 6.6 Tagged with subjects: •loyalty of egyptian jews to temple in jerusalem, loyalty to rulers, josephus’ view of Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 493, 494

519. Lysimachus, Ap. Josephus, Ap., 2.145 Tagged with subjects: •loyalty of egyptian jews to temple in jerusalem, loyalty to rulers, josephus’ view of Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 495

520. Hecataeus of Abdera, Ap. Diodorus, Bibliotheca Historica, 40.3 Tagged with subjects: •loyalty of egyptian jews to temple in jerusalem Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 195

521. Anon., Song of Songs Zuta, 4.8 Tagged with subjects: •temple in jerusalem, lebanon as epithet for Found in books: Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 131

522. Anon., Leges Publicae, 1.3, 1.5.31, 1.13.41, 1.41, 1.54, 2.2-2.3 Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 98, 106, 136, 139, 141; Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 29, 151

528. Palestinian Talmud, Y. Sukkah 5, 1, 55A-B,, 5 Tagged with subjects: •temples, in jerusalem, built by solomon Found in books: Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 196

529. Anon., 4 Baruch, 9.17, 9.16, 5, 6.11, 9.5, 9.15, 5.30, 9.29, 7.13, 9.30, 9.31, 9.8, 9.18, 6.13, 5.29, 5.26, 9.26, 9.32, 9.23, 9.25, 9.24, 5.28, 9.19, 9.28, 5.27, 9.27, 7.25, 5.18, 3.8, 5.15, 7.32, 8, 5.1, 1.7, 8.4, 1.4, 9.4, 3.15, 9.6, 5.16, 3.9, 3.2, 4.10, 9.9, 4.11, 9.3, 9.14, 9.22, 5.25, 5.33, 9.13, 9.20, 2.7, 9.21, 6.9, 3.14, 7, 6, 9.11, 5.7, 4, 1.1, 4.3, 9.7, 5.24, 6.15, 8.9, 9.2, 7.14, 5.17, 3.13, 3.12, 6.2, 7.3, 7.12, 5.32, 3.4, 6.1, 3, 3.6, 6.12, 7.23, 3.7, 3.5, 8.9-9.32, 2.10, 2, 3.10, 1, 5.8, 3.3, 430, 7.15, 7.18, 5.3, 4.7, 7.2, 7.20, 7.10, 7.22, 5.2, 2.2, 2.1, 5.4, 1.5, 4.5, 6.14, 4.4, 2.5, 7.27, 7.26, 7.31, 7.28, 7.24, 3.8-4.4, 4.6, 2.8, 5.12, 6.7, 6.23, 6.22, 6.19, 9.1, 8.6, 6.20, 5.34, 2.3, 6.21, 2.4, 1.2, 9.10, 7.29, 9.12, 6.8, 6.17, 6.18, 8.8, 8.7, 6.16, 1.3, 5.14, 6.10, 4.1, 6.4, 5.6, 6.5, 6.6, 6.3, 5.5, 8.2, 1.9, 7.16, 3.16, 1.10, 1.6, 1.8, 8.1, 3.11, 4.8, 2.9, 4.9, 9, 2.6, 8.3, 7.1-8.1, 8.5, 7.19, 107, 3.1, 5.31, 7.30, 7.5, 7.6, 5.1-6.8, 5.21, 7.1, 7.21, 2.9-3.3, 5.23, 4.2, 5.10, 5.9, 5.11, 7.8, 5.19, 5.13, 7.7, 7.4, 1.11, 275, 5.20, 4.15, 7.11, 7.17, 7.9, 1.1-4.11, 4.8b, 4.6c, 4.8a, 2.1a, 1.4b, 1.4a, 1.1a, 7.13a, 1.1b-3 Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 30, 34, 97, 399, 400

9.17. And the trees that had sprouted and became haughty and said:"We have supplied our power (?) to the air," he will cause them to wither, with the grandeur of their branches, and he will cause them to be judged -- that firmly rooted tree!

530. Anon., The Martyrdom of Peter, 9-10 Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 432

532. Dead Sea Scrolls, 4Qmezuzahe, 17.3 Tagged with subjects: •sacred land, in judea, of the jerusalem temple •temple, in jerusalem, economy of Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 176

533. Anon., Apocalypse of Peter, 72.4-72.9 Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 451

534. Dead Sea Scrolls, 4Qrule, 1.12 Tagged with subjects: •sacred land, in judea, of the jerusalem temple •temple, in jerusalem, condemnations of •temple, in jerusalem, in the copper scroll Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 160, 186, 197

537. Dead Sea Scrolls, 4Qordinancesa, 1ii.6 Tagged with subjects: •sacred land, in judea, of the jerusalem temple •temple, in jerusalem, economy of Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 176

539. Philo of Alexandria, Letter of Aristeas, 105-120, 83, 40 Tagged with subjects: •nan Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 133

541. Mishnah, ŠabuʿOt, 6.5 Tagged with subjects: •sacred land, in judea, of the jerusalem temple Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 166

545. Dead Sea Scrolls, 4Qhalakhah, 10, 14-15 Tagged with subjects: •nan Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 186

547. Anon., Ladder of Jacob, 5.7, 7.17 Tagged with subjects: •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem, heavenly counterpart Found in books: Allison, 4 Baruch (2018) 134, 454

548. Anon., Cave of Treasures, 5.17 Tagged with subjects: •temple in jerusalem, altar of Found in books: Allison, 4 Baruch (2018) 408

550. Nicephorus, Odes of Solomon, 477a Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison, 4 Baruch (2018) 162

551. Mart., Or., 49.8 Tagged with subjects: •temple in jerusalem, beauty of •temple in jerusalem, instruments, vessels, furnishings in Found in books: Allison, 4 Baruch (2018) 156

552. Marius Victorinus, Ad Cand., 6.1-6.2 Tagged with subjects: •temple in jerusalem, instruments, vessels, furnishings in Found in books: Allison, 4 Baruch (2018) 134

553. Anon., The Apocalypse of Ezra, 1.10, 4.36, 6.14 Tagged with subjects: •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem, keys of •temple in jerusalem •temple in jerusalem, altar of •temple in jerusalem, holy of holies in Found in books: Allison, 4 Baruch (2018) 120, 126, 144

554. Josephus, Mort., 5 Tagged with subjects: •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem, keys of Found in books: Allison, 4 Baruch (2018) 240

555. Jerome, Iv Praef., 14.25 Tagged with subjects: •temple in jerusalem, altar of Found in books: Allison, 4 Baruch (2018) 407

556. Istros, Fgrh 14 F 14 98 N. 119, 59.302 Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison, 4 Baruch (2018) 146

557. Ignatius of Antioch, Tit. 155, 57.3 (pg 54.498) Tagged with subjects: •temple in jerusalem •temple in jerusalem, destruction of Found in books: Allison, 4 Baruch (2018) 405

558. Origen, Epistula, 10.1258.9, 61.4113.19 Tagged with subjects: •temple in jerusalem Found in books: Allison, 4 Baruch (2018) 251

559. Anon., Apocalypse of Abraham, 11.1, 27.3-27.6, 31.1 Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 134, 144, 194; Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 128

11.1. And I stood and saw him who had taken my right hand and set me on my feet. 31.1. Then I shall sound the trumpet from the sky, and I shall send my chosen one, having in him one measure of all my power, and he will summon my people blamed among the heathen. 31.1. And they will go out into an alien land.

560. Anon., Gospel of Peter, 25 Tagged with subjects: •temple in jerusalem, altar of •temple in jerusalem, destruction of Found in books: Allison, 4 Baruch (2018) 114

561. Oecumenius, Commentarius In Apocalypsin, 16.19 124 (ed. hoskier) p. 72.16 Tagged with subjects: •temple in jerusalem, altar of Found in books: Allison, 4 Baruch (2018) 407

562. Anon., Hebrew Apocalypse of Elijah, 1.10 Tagged with subjects: •temple in jerusalem, altar of Found in books: Allison, 4 Baruch (2018) 256

563. Epigraphy, Imt, 4 Tagged with subjects: •temple in jerusalem, altar of •temple in jerusalem, holy of holies in •temple in jerusalem, instruments, vessels, furnishings in Found in books: Allison, 4 Baruch (2018) 132

564. Epigraphy, Ik Estremo Oriente, 261 Tagged with subjects: •jerusalem, claim of incubation in temple Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 111

566. Anon., History of The Rechabites, 8.2 Tagged with subjects: •temple in jerusalem, altar of •temple in jerusalem, destruction of Found in books: Allison, 4 Baruch (2018) 116

567. Anon., Infancy Gospel of Thomas, 2.9, 1.9, 18, 17, 6(rec. 1) Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 117

569. Hesychius of Jerusalem, Hom., 9.2-9.3 Tagged with subjects: •patronage (patron), roman temple in jerusalem, of stephen •patronage (patron), roman temple in jerusalem, saints Found in books: Mendez, The Cult of Stephen in Jerusalem: Inventing a Patron Martyr (2022) 115, 128

570. Pontius, V. Cyp., rec. φ 244 Tagged with subjects: •temple in jerusalem, heavenly counterpart Found in books: Allison, 4 Baruch (2018) 454

571. Prayer of Paul (V. 2) 419, Prayer of Paul (V. 2) 419, 50.2 Tagged with subjects: •temple in jerusalem Found in books: Allison, 4 Baruch (2018) 192

573. Anon., Esther Rabbah, 8.7 Tagged with subjects: •temple in jerusalem Found in books: Gera, Judith (2014) 302

8.7. וַתֹּאמֶר אֶסְתֵּר לְהָשִׁיב אֶל מָרְדֳּכָי (אסתר ד, טו), אָמְרָה לוֹ לֵךְ כְּנוֹס אֶת כָּל הַיְּהוּדִים הַנִּמְצְאִים בְּשׁוּשָׁן וְצוּמוּ עָלַי וְאַל תֹּאכְלוּ וְאַל תִּשְׁתּוּ שְׁלשֶׁת יָמִים, אֵלּוּ הֵן י"ג וְי"ד וְט"ו בְּנִיסָן. שָׁלַח לָהּ וַהֲרֵי בָּהֶם יוֹם רִאשׁוֹן שֶׁל פֶּסַח, אָמְרָה לוֹ זָקֵן שֶׁבְּיִשְׂרָאֵל, לָמָּה הוּא פֶּסַח. מִיָּד שָׁמַע מָרְדֳּכַי וְהוֹדָה לִדְבָרֶיהָ, הֲדָא הוּא דִכְתִיב: וַיַּעֲבֹר מָרְדֳּכָי וַיַּעַשׂ כְּכֹל אֲשֶׁר צִוְתָה עָלָיו אֶסְתֵּר. תַּמָּן אָמְרִין שֶׁהֶעֱבִיר יוֹם טוֹב שֶׁל פֶּסַח בְּתַעֲנִית. וְעַל אוֹתָהּ צָרָה וַיִּתְפַּלֵּל מָרְדֳּכַי אֶל ה' וַיֹּאמֶר גָּלוּי וְיָדוּעַ לִפְנֵי כִסֵּא כְבוֹדֶךָ אֲדוֹן הָעוֹלָמִים כִּי לֹא מִגַּבְהוּת לֵב וּמֵרוּם עַיִן עָשִׂיתִי אֲשֶׁר לֹא הִשְׁתַּחֲוֵיתִי לְהָמָן, כִּי אִם מִיִּרְאָתְךָ פָּעַלְתִּי זֹאת, לְבִלְתִּי הִשְׁתַּחֲווֹת לוֹ, כִּי יָרֵאתִי מִפָּנֶיךָ לְבִלְתִּי תֵּת כְּבוֹדְךָ לְבָשָׂר וָדָם, וְלֹא רָצִיתִי לְהִשְׁתַּחֲווֹת לְזוּלָתֶךָ, כִּי מִי אֲנִי אֲשֶׁר לֹא אֶשְׁתַּחֲוֶה לְהָמָן עַל תְּשׁוּעַת עַמְךָ יִשְׂרָאֵל, כִּי לוֹחֵךְ הָיִיתִי מִנְעַל רַגְלָיו. וְעַתָּה אֱלֹהֵינוּ הַצִּילֵנוּ נָא מִיָּדוֹ, וְיִפֹּל בַּשַּׁחַת אֲשֶׁר כָּרָה וְיִלָּכֵד בָּרֶשֶׁת אֲשֶׁר טָמַן לְרַגְלֵי חֲסִידֶיךָ, וְיֵדַע הַמַּרְגִּיז הַזֶּה כִּי לֹא שָׁכַחְתָּ הַהַבְטָחָה שֶׁהִבְטַחְתָּנוּ (ויקרא כו, מד): וְאַף גַּם זֹאת בִּהְיוֹתָם בְּאֶרֶץ אֹיְבֵיהֶם לֹא מְאַסְתִּים וְלֹא גְּעַלְתִּים לְכַלֹּתָם לְהָפֵר בְּרִיתִי אִתָּם כִּי אֲנִי ה' אֱלֹהֵיהֶם. מֶה עָשָׂה מָרְדֳּכַי, קִבֵּץ אֶת הַתִּינוֹקוֹת וְעִנָּה אוֹתָם מִלֶּחֶם וּמַיִם, וְהִלְבִּישָׁן שָׂק וְהוֹשִׁיבָם בָּאֵפֶר, וְהָיוּ צוֹעֲקִים וּבוֹכִין וְעוֹסְקִין בַתּוֹרָה. וּבָעֵת הַהִיא הָיְתָה אֶסְתֵּר נִפְחֶדֶת מְאֹד מִפְּנֵי הָרָעָה אֲשֶׁר צָמְחָה בְּיִשְׂרָאֵל, וַתִּפְשֹׁט בִּגְדֵּי מַלְכוּתָהּ וְאֶת תִּפְאַרְתָּהּ, וַתִּלְבַּשׁ שַׂק, וַתִּפְרַע שְׂעַר רֹאשָׁהּ וַתְּמַלֵּא אוֹתוֹ עָפָר וָאֵפֶר, וַתְּעַנֶּה נַפְשָׁהּ בְּצוֹם, וַתִּפֹּל עַל פָּנֶיהָ לִפְנֵי ה' וַתִּתְפַּלֵל, וַתֹּאמַר, ה' אֱלֹהֵי יִשְׂרָאֵל אֲשֶׁר מָשַׁלְתָּ מִימֵי קֶדֶם, וּבָרָאתָ אֶת הָעוֹלָם, עֲזֹר נָא אֲמָתְךָ אֲשֶׁר נִשְׁאַרְתִּי יְתוֹמָה בְּלִי אָב וָאֵם, וּמְשׁוּלָה לַעֲנִיָּה שׁוֹאֶלֶת מִבַּיִת לְבַיִת, כֵּן אָנֹכִי שׁוֹאֶלֶת רַחֲמֶיךָ מֵחַלּוֹן לְחַלּוֹן בְּבֵית אֲחַשְׁוֵרוֹשׁ, וְעַתָּה ה' הַצְלִיחָה נָא לַאֲמָתְךָ הָעֲנִיָּה הַזֹּאת וְהַצִּילָה אֶת צֹאן מַרְעִיתֶךָ מִן הָאוֹיְבִים הָאֵלּוּ אֲשֶׁר קָמוּ עָלֵינוּ, כִּי אֵין לְךָ מַעֲצֹר לְהוֹשִׁיעַ בְּרַב אוֹ בִמְעָט. וְאַתָּה אֲבִי יְתוֹמִים עֲמֹד נָא לִימִין הַיְתוֹמָה הַזֹּאת אֲשֶׁר בְּחַסְדְּךָ בָטְחָה, וּתְנָה אוֹתִי לְרַחֲמִים לִפְנֵי הָאִישׁ הַזֶּה כִּי יְרֵאתִיו, וְהַשְׁפִּילֵהוּ לְפָנַי כִּי אַתָּה מַשְׁפִּיל גֵּאִים.

574. Papyri, Young, Coptic Manuscripts, 23-25, No. 1 Tagged with subjects: •nan Found in books: nan nan

575. Evagrius Monachus, Altercatio Legis Inter Simonem Iudaeum Et Theophilum Christianum, 4.17 Tagged with subjects: •temple in jerusalem Found in books: Allison, 4 Baruch (2018) 400

576. Anon., Cologne Mani Codex, 63.9-63.10 Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison, 4 Baruch (2018) 327

577. Anon., Assumption of Moses, 9.3 Tagged with subjects: •temple (in jerusalem) Found in books: Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 194

578. Anon., Epistle To Diognetus, 3.5, 8.11 Tagged with subjects: •temple in jerusalem •temple in jerusalem, beauty of •temple in jerusalem, instruments, vessels, furnishings in Found in books: Allison, 4 Baruch (2018) 156; Damm, Religions and Education in Antiquity (2018) 87

579. Theophilus, Trimorphic Protennoia, 45.12-45.20, 48.7-48.33 Tagged with subjects: •temple, in jerusalem Found in books: Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 205

580. Porphry De Abst. Ii.59 178, [X.Orat.], 52.839 Tagged with subjects: •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem, keys of Found in books: Allison, 4 Baruch (2018) 120

581. Thdt., Ep., 2.18 Tagged with subjects: •temple in jerusalem, instruments, vessels, furnishings in Found in books: Allison, 4 Baruch (2018) 134

583. Severus Alexander, M., 24.24 Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison, 4 Baruch (2018) 124

584. Serapion, C. Man. (Ed. Casey), 6.13, 53.5, 53.8 Tagged with subjects: •temple in jerusalem, instruments, vessels, furnishings in •temple in jerusalem, rebuilding/restoration of •temple in jerusalem •temple in jerusalem, altar of •temple in jerusalem, heavenly counterpart •temple in jerusalem, keys of Found in books: Allison, 4 Baruch (2018) 157, 191, 404

585. Prudentius of Troyes, De Praed Adv Joh. Scot., 16.3.6 Tagged with subjects: •temple in jerusalem, altar of Found in books: Allison, 4 Baruch (2018) 256

587. Proclus of Constantinople, Pg, 6.112-13 431 6.145 Tagged with subjects: •temple in jerusalem, altar of Found in books: Allison, 4 Baruch (2018) 256

589. Prayer of Paul (V. 2) 419, Treatise On Resurrection (I. 3), 4.3.4 Tagged with subjects: •nan Found in books: Allison, 4 Baruch (2018) 407

590. Suetonius, Suetoniu, (ed.geyer) p. 140 Tagged with subjects: •temple in jerusalem •temple in jerusalem, destruction of Found in books: Allison, 4 Baruch (2018) 218, 223

591. Pseudo-Hegesippus, Historiae, 1.16.3, 3.16.1, 5.2.1, 5.9.4, 5.16.1 Tagged with subjects: •jerusalem, temple, interior of, Found in books: Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 208, 288, 289

Tiresias: The Ancient Mediterranean Religions Source Database