| 1. Septuagint, 2 Chronicles, 29.31 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 402 |
| 2. Septuagint, 2 Kings, 4.18, 17.27 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 89 |
| 3. Septuagint, 1 Kings, 3.22, 12.27 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 102, 402 |
| 4. Septuagint, Baruch, 2.20, 2.24, 3.37 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 102 |
| 5. Septuagint, Genesis, 6.1, 12.11, 12.14, 31.10, 44.18 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 89, 102 |
6. Septuagint, 1 Esdras, 9.37 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 89 | 9.37. The priests and the Levites and the men of Israel settled in Jerusalem and in the country. On the new moon of the seventh month, when the sons of Israel were in their settlements, |
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| 7. Septuagint, Judges, 3.18 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 89 |
| 8. Septuagint, Judges, 3.18 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 89 |
| 9. Septuagint, Psalms, 79.5, 85.2, 85.4, 118.65 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 102 |
10. Septuagint, Tobit, 13.3 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 89 | 13.3. Acknowledge him before the nations, O sons of Israel;for he has scattered us among them. |
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| 11. Septuagint, 2 Esdras, 13.33, 14.9 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 89 |
12. Hebrew Bible, Job, 42.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 102| 42.7. "וַיְהִי אַחַר דִּבֶּר יְהוָה אֶת־הַדְּבָרִים הָאֵלֶּה אֶל־אִיּוֹב וַיֹּאמֶר יְהוָה אֶל־אֱלִיפַז הַתֵּימָנִי חָרָה אַפִּי בְךָ וּבִשְׁנֵי רֵעֶיךָ כִּי לֹא דִבַּרְתֶּם אֵלַי נְכוֹנָה כְּעַבְדִּי אִיּוֹב׃", | 42.7. "And it was so, that after the LORD had spoken these words unto Job, the LORD said to Eliphaz the Temanite: ‘My wrath is kindled against thee, and against thy two friends; for ye have not spoken of Me the thing that is right, as My servant Job hath.", |
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13. Hebrew Bible, Numbers, 2.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 89| 2.2. "אִישׁ עַל־דִּגְלוֹ בְאֹתֹת לְבֵית אֲבֹתָם יַחֲנוּ בְּנֵי יִשְׂרָאֵל מִנֶּגֶד סָבִיב לְאֹהֶל־מוֹעֵד יַחֲנוּ׃", 2.2. "וְעָלָיו מַטֵּה מְנַשֶּׁה וְנָשִׂיא לִבְנֵי מְנַשֶּׁה גַּמְלִיאֵל בֶּן־פְּדָהצוּר׃", | 2.2. "’The children of Israel shall pitch by their fathers’houses; every man with his own standard, according to the ensigns; a good way off shall they pitch round about the tent of meeting.", |
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14. Hebrew Bible, Leviticus, 25.55 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 89| 25.55. "כִּי־לִי בְנֵי־יִשְׂרָאֵל עֲבָדִים עֲבָדַי הֵם אֲשֶׁר־הוֹצֵאתִי אוֹתָם מֵאֶרֶץ מִצְרָיִם אֲנִי יְהוָה אֱלֹהֵיכֶם׃", | 25.55. "For unto Me the children of Israel are servants; they are My servants whom I brought forth out of the land of Egypt: I am the LORD your God.", |
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15. Hebrew Bible, Genesis, 5.24, 6.1, 22.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •testament of abraham Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 44, 46, 47| 5.24. "וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃", 6.1. "וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃", 6.1. "וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃", 22.2. "וַיֹּאמֶר קַח־נָא אֶת־בִּנְךָ אֶת־יְחִידְךָ אֲשֶׁר־אָהַבְתָּ אֶת־יִצְחָק וְלֶךְ־לְךָ אֶל־אֶרֶץ הַמֹּרִיָּה וְהַעֲלֵהוּ שָׁם לְעֹלָה עַל אַחַד הֶהָרִים אֲשֶׁר אֹמַר אֵלֶיךָ׃", 22.2. "וַיְהִי אַחֲרֵי הַדְּבָרִים הָאֵלֶּה וַיֻּגַּד לְאַבְרָהָם לֵאמֹר הִנֵּה יָלְדָה מִלְכָּה גַם־הִוא בָּנִים לְנָחוֹר אָחִיךָ׃", | 5.24. "And Enoch walked with God, and he was not; for God took him.", 6.1. "And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them,", 22.2. "And He said: ‘Take now thy son, thine only son, whom thou lovest, even Isaac, and get thee into the land of Moriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of.’", |
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16. Hebrew Bible, Deuteronomy, 4.46 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 89| 4.46. "בְּעֵבֶר הַיַּרְדֵּן בַּגַּיְא מוּל בֵּית פְּעוֹר בְּאֶרֶץ סִיחֹן מֶלֶךְ הָאֱמֹרִי אֲשֶׁר יוֹשֵׁב בְּחֶשְׁבּוֹן אֲשֶׁר הִכָּה מֹשֶׁה וּבְנֵי יִשְׂרָאֵל בְּצֵאתָם מִמִּצְרָיִם׃", | 4.46. "beyond the Jordan, in the valley over against Beth-peor, in the land of Sihon king of the Amorites, who dwelt at Heshbon, whom Moses and the children of Israel smote, when they came forth out of Egypt;", |
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17. Hebrew Bible, Exodus, 2.23, 24.13, 30.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of •testament of abraham Found in books: Allison (2018), 4 Baruch, 89, 102; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 50| 2.23. "וַיְהִי בַיָּמִים הָרַבִּים הָהֵם וַיָּמָת מֶלֶךְ מִצְרַיִם וַיֵּאָנְחוּ בְנֵי־יִשְׂרָאֵל מִן־הָעֲבֹדָה וַיִּזְעָקוּ וַתַּעַל שַׁוְעָתָם אֶל־הָאֱלֹהִים מִן־הָעֲבֹדָה׃", 24.13. "וַיָּקָם מֹשֶׁה וִיהוֹשֻׁעַ מְשָׁרְתוֹ וַיַּעַל מֹשֶׁה אֶל־הַר הָאֱלֹהִים׃", 30.7. "וְהִקְטִיר עָלָיו אַהֲרֹן קְטֹרֶת סַמִּים בַּבֹּקֶר בַּבֹּקֶר בְּהֵיטִיבוֹ אֶת־הַנֵּרֹת יַקְטִירֶנָּה׃", | 2.23. "And it came to pass in the course of those many days that the king of Egypt died; and the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage.", 24.13. "And Moses rose up, and Joshua his minister; and Moses went up into the mount of God.", 30.7. "And Aaron shall burn thereon incense of sweet spices; every morning, when he dresseth the lamps, he shall burn it.", |
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18. Hebrew Bible, Psalms, 73.24, 82.1, 105.42, 115.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 102; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 44, 54| 73.24. "בַּעֲצָתְךָ תַנְחֵנִי וְאַחַר כָּבוֹד תִּקָּחֵנִי׃", 82.1. "מִזְמוֹר לְאָסָף אֱלֹהִים נִצָּב בַּעֲדַת־אֵל בְּקֶרֶב אֱלֹהִים יִשְׁפֹּט׃", 105.42. "כִּי־זָכַר אֶת־דְּבַר קָדְשׁוֹ אֶת־אַבְרָהָם עַבְדּוֹ׃", 115.7. "יְדֵיהֶם וְלֹא יְמִישׁוּן רַגְלֵיהֶם וְלֹא יְהַלֵּכוּ לֹא־יֶהְגּוּ בִּגְרוֹנָם׃", | 73.24. "Thou wilt guide me with Thy counsel, And afterward receive me with glory.", 82.1. "A Psalm of Asaph. God standeth in the congregation of God; in the midst of the judges He judgeth:", 105.42. "For He remembered His holy word Unto Abraham His servant;", 115.7. "They have hands, but they handle not; Feet have they, but they walk not; Neither speak they with their throat. .", |
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19. Hebrew Bible, Joshua, 3.17 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 89| 3.17. "וַיַּעַמְדוּ הַכֹּהֲנִים נֹשְׂאֵי הָאָרוֹן בְּרִית־יְהוָה בֶּחָרָבָה בְּתוֹךְ הַיַּרְדֵּן הָכֵן וְכָל־יִשְׂרָאֵל עֹבְרִים בֶּחָרָבָה עַד אֲשֶׁר־תַּמּוּ כָּל־הַגּוֹי לַעֲבֹר אֶת־הַיַּרְדֵּן׃", | 3.17. "And the priests that bore the ark of the covet of the LORD stood firm on dry ground in the midst of the Jordan, while all Israel passed over on dry ground, until all the nation were passed clean over the Jordan.", |
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20. Hebrew Bible, Judges, 2.8, 3.9 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 89, 102| 2.8. "וַיָּמָת יְהוֹשֻׁעַ בִּן־נוּן עֶבֶד יְהוָה בֶּן־מֵאָה וָעֶשֶׂר שָׁנִים׃", 3.9. "וַיִּזְעֲקוּ בְנֵי־יִשְׂרָאֵל אֶל־יְהוָה וַיָּקֶם יְהוָה מוֹשִׁיעַ לִבְנֵי יִשְׂרָאֵל וַיּוֹשִׁיעֵם אֵת עָתְנִיאֵל בֶּן־קְנַז אֲחִי כָלֵב הַקָּטֹן מִמֶּנּוּ׃", | 2.8. "And Yehoshua the son of Nun, the servant of the Lord, died, being a hundred and ten years old.", 3.9. "And when the children of Yisra᾽el cried to the Lord, the Lord raised up a deliverer to the children of Yisra᾽el, who delivered them, namely, ῾Otni᾽el the son of Qenaz, Kalev’s younger brother.", |
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21. Hebrew Bible, Jeremiah, 7.25, 25.4, 26.5, 29.19 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 102| 7.25. "לְמִן־הַיּוֹם אֲשֶׁר יָצְאוּ אֲבוֹתֵיכֶם מֵאֶרֶץ מִצְרַיִם עַד הַיּוֹם הַזֶּה וָאֶשְׁלַח אֲלֵיכֶם אֶת־כָּל־עֲבָדַי הַנְּבִיאִים יוֹם הַשְׁכֵּם וְשָׁלֹחַ׃", 25.4. "וְשָׁלַח יְהוָה אֲלֵיכֶם אֶת־כָּל־עֲבָדָיו הַנְּבִאִים הַשְׁכֵּם וְשָׁלֹחַ וְלֹא שְׁמַעְתֶּם וְלֹא־הִטִּיתֶם אֶת־אָזְנְכֶם לִשְׁמֹעַ׃", 26.5. "לִשְׁמֹעַ עַל־דִּבְרֵי עֲבָדַי הַנְּבִאִים אֲשֶׁר אָנֹכִי שֹׁלֵחַ אֲלֵיכֶם וְהַשְׁכֵּם וְשָׁלֹחַ וְלֹא שְׁמַעְתֶּם׃", 29.19. "תַּחַת אֲשֶׁר־לֹא־שָׁמְעוּ אֶל־דְּבָרַי נְאֻם־יְהוָה אֲשֶׁר שָׁלַחְתִּי אֲלֵיהֶם אֶת־עֲבָדַי הַנְּבִאִים הַשְׁכֵּם וְשָׁלֹחַ וְלֹא שְׁמַעְתֶּם נְאֻם־יְהוָה׃", | 7.25. "even since the day that your fathers came forth out of the land of Egypt unto this day; and though I have sent unto you all My servants the prophets, sending them daily betimes and often,", 25.4. "And the LORD hath sent unto you all His servants the prophets, sending them betimes and often—but ye have not hearkened, nor inclined your ear to hear—", 26.5. "to hearken to the words of My servants the prophets, whom I send unto you, even sending them betimes and often, but ye have not hearkened;", 29.19. "because they have not hearkened to My words, saith the LORD, wherewith I sent unto them My servants the prophets, sending them betimes and often; but ye would not hear, saith the LORD.", |
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22. Hebrew Bible, Isaiah, 7.25, 20.3 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •testament of abraham •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 102; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 50| 7.25. "וְכֹל הֶהָרִים אֲשֶׁר בַּמַּעְדֵּר יֵעָדֵרוּן לֹא־תָבוֹא שָׁמָּה יִרְאַת שָׁמִיר וָשָׁיִת וְהָיָה לְמִשְׁלַח שׁוֹר וּלְמִרְמַס שֶׂה׃", 20.3. "וַיֹּאמֶר יְהוָה כַּאֲשֶׁר הָלַךְ עַבְדִּי יְשַׁעְיָהוּ עָרוֹם וְיָחֵף שָׁלֹשׁ שָׁנִים אוֹת וּמוֹפֵת עַל־מִצְרַיִם וְעַל־כּוּשׁ׃", | 7.25. "And all the hills that were digged with the mattock, thou shalt not come thither for fear of briers and thorns, but it shall be for the sending forth of oxen, and for the treading of sheep.", 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,", |
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| 23. Septuagint, Isaiah, 57.6 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 402 |
| 24. Septuagint, Jeremiah, 15.2, 20.6, 27.33, 37.18 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 89 |
25. Hebrew Bible, 2 Kings, 2.9-2.11, 17.13 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •testament of abraham •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 102; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 44, 50| 2.9. "וַיְהִי כְעָבְרָם וְאֵלִיָּהוּ אָמַר אֶל־אֱלִישָׁע שְׁאַל מָה אֶעֱשֶׂה־לָּךְ בְּטֶרֶם אֶלָּקַח מֵעִמָּךְ וַיֹּאמֶר אֱלִישָׁע וִיהִי־נָא פִּי־שְׁנַיִם בְּרוּחֲךָ אֵלָי׃", 2.11. "וַיְהִי הֵמָּה הֹלְכִים הָלוֹךְ וְדַבֵּר וְהִנֵּה רֶכֶב־אֵשׁ וְסוּסֵי אֵשׁ וַיַּפְרִדוּ בֵּין שְׁנֵיהֶם וַיַּעַל אֵלִיָּהוּ בַּסְעָרָה הַשָּׁמָיִם׃", 17.13. "וַיָּעַד יְהוָה בְּיִשְׂרָאֵל וּבִיהוּדָה בְּיַד כָּל־נביאו [נְבִיאֵי] כָל־חֹזֶה לֵאמֹר שֻׁבוּ מִדַּרְכֵיכֶם הָרָעִים וְשִׁמְרוּ מִצְוֺתַי חֻקּוֹתַי כְּכָל־הַתּוֹרָה אֲשֶׁר צִוִּיתִי אֶת־אֲבֹתֵיכֶם וַאֲשֶׁר שָׁלַחְתִּי אֲלֵיכֶם בְּיַד עֲבָדַי הַנְּבִיאִים׃", | 2.9. "And it came to pass, when they were gone over, that Elijah said unto Elisha: ‘Ask what I shall do for thee, before I am taken from thee.’ And Elisha said: ‘I pray thee, let a double portion of thy spirit be upon me.’", 2.10. "And he said: ‘Thou hast asked a hard thing; nevertheless, if thou see me when I am taken from thee, it shall be so unto thee; but if not, it shall not be so.’", 2.11. "And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, which parted them both assunder; and Elijah went up by a whirlwind into heaven.", 17.13. "yet the LORD forewarned Israel, and Judah, by the hand of every prophet, and of every seer, saying: ‘Turn ye from your evil ways, and keep My commandments and My statutes, according to all the law which I commanded your fathers, and which I sent to you by the hand of My servants the prophets’;", |
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26. Hebrew Bible, Amos, 3.7, 4.4 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 102, 402| 3.7. "כִּי לֹא יַעֲשֶׂה אֲדֹנָי יְהוִה דָּבָר כִּי אִם־גָּלָה סוֹדוֹ אֶל־עֲבָדָיו הַנְּבִיאִים׃", 4.4. "בֹּאוּ בֵית־אֵל וּפִשְׁעוּ הַגִּלְגָּל הַרְבּוּ לִפְשֹׁעַ וְהָבִיאוּ לַבֹּקֶר זִבְחֵיכֶם לִשְׁלֹשֶׁת יָמִים מַעְשְׂרֹתֵיכֶם׃", | 3.7. "For the Lord GOD will do nothing, But He revealeth His counsel unto His servants the prophets.", 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;", |
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27. Hebrew Bible, Ezekiel, 10.4, 34.23-34.24 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •testament of abraham •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 102; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 44| 10.4. "וַיָּרָם כְּבוֹד־יְהוָה מֵעַל הַכְּרוּב עַל מִפְתַּן הַבָּיִת וַיִּמָּלֵא הַבַּיִת אֶת־הֶעָנָן וְהֶחָצֵר מָלְאָה אֶת־נֹגַהּ כְּבוֹד יְהוָה׃", 34.23. "וַהֲקִמֹתִי עֲלֵיהֶם רֹעֶה אֶחָד וְרָעָה אֶתְהֶן אֵת עַבְדִּי דָוִיד הוּא יִרְעֶה אֹתָם וְהוּא־יִהְיֶה לָהֶן לְרֹעֶה׃", 34.24. "וַאֲנִי יְהוָה אֶהְיֶה לָהֶם לֵאלֹהִים וְעַבְדִּי דָוִד נָשִׂיא בְתוֹכָם אֲנִי יְהוָה דִּבַּרְתִּי׃", | 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.", 34.23. "And I will set up one shepherd over them, and he shall feed them, even My servant David; he shall feed them, and he shall be their shepherd.", 34.24. "And I the LORD will be their God, and My servant David prince among them; I the LORD have spoken.", |
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28. Hebrew Bible, 2 Chronicles, 28.8 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 89| 28.8. "וַיִּשְׁבּוּ בְנֵי־יִשְׂרָאֵל מֵאֲחֵיהֶם מָאתַיִם אֶלֶף נָשִׁים בָּנִים וּבָנוֹת וְגַם־שָׁלָל רָב בָּזְזוּ מֵהֶם וַיָּבִיאוּ אֶת־הַשָּׁלָל לְשֹׁמְרוֹן׃", | 28.8. "And the children of Israel carried away captive of their brethren two hundred thousand women, sons, and daughters, and took also away much spoil from them, and brought the spoil to Samaria.", |
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29. Hebrew Bible, Ezra, 9.11 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 102| 9.11. "אֲשֶׁר צִוִּיתָ בְּיַד עֲבָדֶיךָ הַנְּבִיאִים לֵאמֹר הָאָרֶץ אֲשֶׁר אַתֶּם בָּאִים לְרִשְׁתָּהּ אֶרֶץ נִדָּה הִיא בְּנִדַּת עַמֵּי הָאֲרָצוֹת בְּתוֹעֲבֹתֵיהֶם אֲשֶׁר מִלְאוּהָ מִפֶּה אֶל־פֶּה בְּטֻמְאָתָם׃", | 9.11. "which Thou hast commanded by Thy servants the prophets, saying: The land, unto which ye go to possess it, is an unclean land through the uncleanness of the peoples of the lands, through their abominations, wherewith they have filled it from one end to another with their filthiness.", |
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30. Hebrew Bible, Zechariah, 1.6 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 102| 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׃", | 1.6. "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.’", |
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31. Septuagint, Tobit, 13.3 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 89 | 13.3. Acknowledge him before the nations, O sons of Israel;for he has scattered us among them. |
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32. Anon., 1 Enoch, None (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 46 | 48. And in that place I saw the fountain of righteousness Which was inexhaustible: And around it were many fountains of wisdom: And all the thirsty drank of them, And were filled with wisdom, And their dwellings were with the righteous and holy and elect.,And at that hour that Son of Man was named In the presence of the Lord of Spirits, And his name before the Head of Days.,Yea, before the sun and the signs were created, Before the stars of the heaven were made, His name was named before the Lord of Spirits.,He shall be a staff to the righteous whereon to stay themselves and not fall, And he shall be the light of the Gentiles, And the hope of those who are troubled of heart.,All who dwell on earth shall fall down and worship before him, And will praise and bless and celebrate with song the Lord of Spirits.,And for this reason hath he been chosen and hidden before Him, Before the creation of the world and for evermore.,And the wisdom of the Lord of Spirits hath revealed him to the holy and righteous; For he hath preserved the lot of the righteous, Because they have hated and despised this world of unrighteousness, And have hated all its works and ways in the name of the Lord of Spirits: For in his name they are saved, And according to his good pleasure hath it been in regard to their life.,In these days downcast in countece shall the kings of the earth have become, And the strong who possess the land because of the works of their hands, For on the day of their anguish and affliction they shall not (be able to) save themselves. And I will give them over into the hands of Mine elect: As straw in the fire so shall they burn before the face of the holy: As lead in the water shall they sink before the face of the righteous, And no trace of them shall any more be found.,And on the day of their affliction there shall be rest on the earth, And before them they shall fall and not rise again: And there shall be no one to take them with his hands and raise them: For they have denied the Lord of Spirits and His Anointed. The name of the Lord of Spirits be blessed. |
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33. Septuagint, 1 Maccabees, 3.15, 4.53 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 89, 402 | 3.15. And again a strong army of ungodly men went up with him to help him, to take vengeance on the sons of Israel. 4.53. they rose and offered sacrifice, as the law directs, on the new altar of burnt offering which they had built. |
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34. Septuagint, 2 Maccabees, 1.18, 1.21, 3.35, 7.1-7.42, 10.3 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of •testament of abraham Found in books: Allison (2018), 4 Baruch, 402; Gera (2014), Judith, 93 | 1.18. Since on the twenty-fifth day of Chislev we shall celebrate the purification of the temple, we thought it necessary to notify you, in order that you also may celebrate the feast of booths and the feast of the fire given when Nehemiah, who built the temple and the altar, offered sacrifices.' 1.21. And when the materials for the sacrifices were presented, Nehemiah ordered the priests to sprinkle the liquid on the wood and what was laid upon it.' 3.35. Then Heliodorus offered sacrifice to the Lord and made very great vows to the Savior of his life, and having bidden Onias farewell, he marched off with his forces to the king.' 7.1. It happened also that seven brothers and their mother were arrested and were being compelled by the king, under torture with whips and cords, to partake of unlawful swine's flesh.' 7.2. One of them, acting as their spokesman, said, 'What do you intend to ask and learn from us? For we are ready to die rather than transgress the laws of our fathers.' 7.3. The king fell into a rage, and gave orders that pans and caldrons be heated.' 7.4. These were heated immediately, and he commanded that the tongue of their spokesman be cut out and that they scalp him and cut off his hands and feet, while the rest of the brothers and the mother looked on.' 7.5. When he was utterly helpless, the king ordered them to take him to the fire, still breathing, and to fry him in a pan. The smoke from the pan spread widely, but the brothers and their mother encouraged one another to die nobly, saying,' 7.6. The Lord God is watching over us and in truth has compassion on us, as Moses declared in his song which bore witness against the people to their faces, when he said, `And he will have compassion on his servants.'' 7.7. After the first brother had died in this way, they brought forward the second for their sport. They tore off the skin of his head with the hair, and asked him, 'Will you eat rather than have your body punished limb by limb?' 7.8. He replied in the language of his fathers, and said to them, 'No.'Therefore he in turn underwent tortures as the first brother had done.' 7.9. And when he was at his last breath, he said, 'You accursed wretch, you dismiss us from this present life, but the King of the universe will raise us up to an everlasting renewal of life, because we have died for his laws.' 7.10. After him, the third was the victim of their sport. When it was demanded, he quickly put out his tongue and courageously stretched forth his hands,' 7.11. and said nobly, 'I got these from Heaven, and because of his laws I disdain them, and from him I hope to get them back again.' 7.12. As a result the king himself and those with him were astonished at the young man's spirit, for he regarded his sufferings as nothing.' 7.13. When he too had died, they maltreated and tortured the fourth in the same way.' 7.14. And when he was near death, he said, 'One cannot but choose to die at the hands of men and to cherish the hope that God gives of being raised again by him. But for you there will be no resurrection to life!' 7.15. Next they brought forward the fifth and maltreated him." 7.16. But he looked at the king, and said, 'Because you have authority among men, mortal though you are, you do what you please. But do not think that God has forsaken our people.' 7.17. Keep on, and see how his mighty power will torture you and your descendants!' 7.18. After him they brought forward the sixth. And when he was about to die, he said, 'Do not deceive yourself in vain. For we are suffering these things on our own account, because of our sins against our own God. Therefore astounding things have happened.' 7.19. But do not think that you will go unpunished for having tried to fight against God!' 7.20. The mother was especially admirable and worthy of honorable memory. Though she saw her seven sons perish within a single day, she bore it with good courage because of her hope in the Lord.' 7.21. She encouraged each of them in the language of their fathers. Filled with a noble spirit, she fired her woman's reasoning with a man's courage, and said to them,' 7.22. I do not know how you came into being in my womb. It was not I who gave you life and breath, nor I who set in order the elements within each of you.' 7.23. Therefore the Creator of the world, who shaped the beginning of man and devised the origin of all things, will in his mercy give life and breath back to you again, since you now forget yourselves for the sake of his laws.' 7.24. Antiochus felt that he was being treated with contempt, and he was suspicious of her reproachful tone. The youngest brother being still alive, Antiochus not only appealed to him in words, but promised with oaths that he would make him rich and enviable if he would turn from the ways of his fathers, and that he would take him for his friend and entrust him with public affairs.' 7.25. Since the young man would not listen to him at all, the king called the mother to him and urged her to advise the youth to save himself.' 7.26. After much urging on his part, she undertook to persuade her son.' 7.27. But, leaning close to him, she spoke in their native tongue as follows, deriding the cruel tyrant: 'My son, have pity on me. I carried you nine months in my womb, and nursed you for three years, and have reared you and brought you up to this point in your life, and have taken care of you.' 7.28. I beseech you, my child, to look at the heaven and the earth and see everything that is in them, and recognize that God did not make them out of things that existed. Thus also mankind comes into being.' 7.29. Do not fear this butcher, but prove worthy of your brothers. Accept death, so that in God's mercy I may get you back again with your brothers.' 7.30. While she was still speaking, the young man said, 'What are you waiting for? I will not obey the king's command, but I obey the command of the law that was given to our fathers through Moses.' 7.31. But you, who have contrived all sorts of evil against the Hebrews, will certainly not escape the hands of God.' 7.32. For we are suffering because of our own sins." 7.33. And if our living Lord is angry for a little while, to rebuke and discipline us, he will again be reconciled with his own servants.' 7.34. But you, unholy wretch, you most defiled of all men, do not be elated in vain and puffed up by uncertain hopes, when you raise your hand against the children of heaven.' 7.35. You have not yet escaped the judgment of the almighty, all-seeing God.' 7.36. For our brothers after enduring a brief suffering have drunk of everflowing life under God's covet; but you, by the judgment of God, will receive just punishment for your arrogance.' 7.37. I, like my brothers, give up body and life for the laws of our fathers, appealing to God to show mercy soon to our nation and by afflictions and plagues to make you confess that he alone is God,' 7.38. and through me and my brothers to bring to an end the wrath of the Almighty which has justly fallen on our whole nation.' 7.39. The king fell into a rage, and handled him worse than the others, being exasperated at his scorn.' 7.40. So he died in his integrity, putting his whole trust in the Lord.' 7.41. Last of all, the mother died, after her sons.' 7.42. Let this be enough, then, about the eating of sacrifices and the extreme tortures.' 10.3. They purified the sanctuary, and made another altar of sacrifice; then, striking fire out of flint, they offered sacrifices, after a lapse of two years, and they burned incense and lighted lamps and set out the bread of the Presence.' |
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35. Septuagint, Ecclesiasticus (Siracides), 49.8, 49.14 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •testament of abraham Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 44, 47 | 49.8. It was Ezekiel who saw the vision of glory which God showed him above the chariot of the cherubim. 49.14. No one like Enoch has been created on earth,for he was taken up from the earth. |
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36. Septuagint, Judith, 11.5, 12.6 (2nd cent. BCE - 0th cent. CE) Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 102 | 11.5. Judith replied to him, "Accept the words of your servant, and let your maidservant speak in your presence, and I will tell nothing false to my lord this night. 12.6. and sent to Holofernes and said, "Let my lord now command that your servant be permitted to go out and pray." |
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| 37. Septuagint, Wisdom of Solomon, 4 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •testament of abraham Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 46 |
| 38. Anon., Testament of Job, 15.4, 42.6-42.8 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 402 |
| 39. Anon., Testament of Solomon, 25.7 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 89 |
40. Septuagint, 3 Maccabees, 6.2-6.15 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •testament of abraham Found in books: Gera (2014), Judith, 93 | 6.2. "King of great power, Almighty God Most High, governing all creation with mercy, 6.3. look upon the descendants of Abraham, O Father, upon the children of the sainted Jacob, a people of your consecrated portion who are perishing as foreigners in a foreign land. 6.4. Pharaoh with his abundance of chariots, the former ruler of this Egypt, exalted with lawless insolence and boastful tongue, you destroyed together with his arrogant army by drowning them in the sea, manifesting the light of your mercy upon the nation of Israel. 6.5. Sennacherib exulting in his countless forces, oppressive king of the Assyrians, who had already gained control of the whole world by the spear and was lifted up against your holy city, speaking grievous words with boasting and insolence, you, O Lord, broke in pieces, showing your power to many nations. 6.6. The three companions in Babylon who had voluntarily surrendered their lives to the flames so as not to serve vain things, you rescued unharmed, even to a hair, moistening the fiery furnace with dew and turning the flame against all their enemies. 6.7. Daniel, who through envious slanders was cast down into the ground to lions as food for wild beasts, you brought up to the light unharmed. 6.8. And Jonah, wasting away in the belly of a huge, sea-born monster, you, Father, watched over and restored unharmed to all his family. 6.9. And now, you who hate insolence, all-merciful and protector of all, reveal yourself quickly to those of the nation of Israel -- who are being outrageously treated by the abominable and lawless Gentiles. 6.10. Even if our lives have become entangled in impieties in our exile, rescue us from the hand of the enemy, and destroy us, Lord, by whatever fate you choose. 6.11. Let not the vain-minded praise their vanities at the destruction of your beloved people, saying, `Not even their god has rescued them.' 6.12. But you, O Eternal One, who have all might and all power, watch over us now and have mercy upon us who by the senseless insolence of the lawless are being deprived of life in the manner of traitors. 6.13. And let the Gentiles cower today in fear of your invincible might, O honored One, who have power to save the nation of Jacob. 6.14. The whole throng of infants and their parents entreat you with tears. 6.15. Let it be shown to all the Gentiles that you are with us, O Lord, and have not turned your face from us; but just as you have said, `Not even when they were in the land of their enemies did I neglect them,' so accomplish it, O Lord." |
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41. Anon., Jubilees, 4.1, 4.17-4.18, 4.25, 21.10 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 402; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 46, 47, 50 | 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. 4.17. And in the second week of the tenth jubilee Mahalalel took unto him to wife Dînâh, the daughter of Barâkî’êl the daughter of his father's brother, and she bare him a son in the third week in the sixth year, and he called his name Jared; 4.18. for in his days the angels of the Lord descended on the earth, those who are named the Watchers, that they should instruct the children of men, and that they should do judgment and uprightness on the earth. 4.25. he saw and understood everything, and wrote his testimony, and placed the testimony on earth for all the children of men and for their generations. 21.10. and the two kidneys, and all the fat that is upon them, and upon the loins and liver thou shalt remove together with the kidneys. |
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| 42. Dead Sea Scrolls, 4Q504, 6.12 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 102 |
43. Hebrew Bible, Daniel, 9.6 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 102| 9.6. "וְלֹא שָׁמַעְנוּ אֶל־עֲבָדֶיךָ הַנְּבִיאִים אֲשֶׁר דִּבְּרוּ בְּשִׁמְךָ אֶל־מְלָכֵינוּ שָׂרֵינוּ וַאֲבֹתֵינוּ וְאֶל כָּל־עַם הָאָרֶץ׃", | 9.6. "neither have we hearkened unto Thy servants the prophets, that spoke in Thy name to our kings, our princes, and our fathers, and to all the people of the land.", |
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| 44. Dead Sea Scrolls, 11Qmelchizedek, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •testament of abraham Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 54, 70 |
| 45. Dead Sea Scrolls, 4Q530, 2.13-2.14, 2.21-2.22 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •testament of abraham Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 46 |
| 46. Dead Sea Scrolls, Aramaic Levi, 46.10 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 89 |
| 47. Dead Sea Scrolls, Community Rule, 1.3 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 102 |
| 48. Dead Sea Scrolls, Hodayot, 6.8, 13.15, 13.28 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 102 |
49. New Testament, 1 Peter, 2.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 402| 2.5. καὶ αὐτοὶ ὡς λίθοι ζῶντες οἰκοδομεῖσθε οἶκος πνευματικὸς εἰς ἱεράτευμα ἅγιον, ἀνενέγκαι πνευματικὰς θυσίας εὐπροσδέκτους θεῷ διὰ Ἰησοῦ Χριστοῦ· | 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. |
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50. New Testament, Acts, 4.29, 7.23, 16.17 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 89, 102| 4.29. καὶ τὰ νῦν, κύριε, ἔπιδε ἐπὶ τὰς ἀπειλὰς αὐτῶν, καὶ δὸς τοῖς δούλοις σου μετὰ παρρησίας πάσης λαλεῖν τὸν λόγον σου, 7.23. Ὡς δὲ ἐπληροῦτο αὐτῷ τεσσερακονταετὴς χρόνος, ἀνέβη ἐπὶ τὴν καρδίαν αὐτοῦ ἐπισκέψασθαι τοὺς ἀδελφοὺς αὐτοῦ τοὺς υἱοὺς Ἰσραήλ. 16.17. αὐτῆς μαντευομένη· αὕτη κατακολουθοῦσα [τῷ] Παύλῳ καὶ ἡμῖν ἔκραζεν λέγουσα Οὗτοι οἱ ἄνθρωποι δοῦλοι τοῦ θεοῦ τοῦ ὑψίστου εἰσίν, οἵτινες καταγγέλλουσιν ὑμῖν ὁδὸν σωτηρίας. | 4.29. Now, Lord, look at their threats, and grant to your servants to speak your word with all boldness, 7.23. But when he was forty years old, it came into his heart to visit his brothers, the children of Israel. 16.17. The same, following after Paul and us, cried out, "These men are servants of the Most High God, who proclaim to us the way of salvation!" |
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51. New Testament, Apocalypse, 7.4, 10.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 89, 102| 7.4. Καὶ ἤκουσα τὸν ἀριθμὸν τῶν ἐσφραγισμένων, ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες, ἐσφραγισμένοι ἐκ πάσης φυλῆς υἱῶν Ἰσραήλ· 10.7. ἀλλʼ ἐν ταῖς ἡμέραις τῆς φωνῆς τοῦ ἑβδόμου ἀγγέλου, ὅταν μέλλῃ σαλπίζειν, καὶ ἐτελέσθητὸ μυστήριον τοῦ θεοῦ,ὡς εὐηγγέλισεντοὺς ἑαυτοῦ δούλους τοὺς προφήτας. | 7.4. I heard the number of those who were sealed, one hundred forty-four thousand, sealed out of every tribe of the children of Israel: 10.7. but in the days of the voice of the seventh angel, when he is about to sound, then the mystery of God is finished, as he declared to his servants, the prophets. |
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52. Josephus Flavius, Jewish Antiquities, 8.52, 10.79, 11.76 (1st cent. CE - 1st cent. CE) Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 66, 102, 402 | 8.52. But I give thanks to God for the peace I at present enjoy, and on that account I am at leisure, and design to build a house to God, for God foretold to my father that such a house should be built by me; wherefore I desire thee to send some of thy subjects with mine to Mount Lebanon to cut down timber, for the Sidonians are more skillful than our people in cutting of wood. As for wages to the hewers of wood, I will pay whatsoever price thou shalt determine.” 10.79. Moreover, this prophet denounced beforehand the sad calamities that were coming upon the city. He also left behind him in writing a description of that destruction of our nation which has lately happened in our days, and the taking of Babylon; nor was he the only prophet who delivered such predictions beforehand to the multitude, but so did Ezekiel also, who was the first person that wrote, and left behind him in writing two books concerning these events. 11.76. He then built the altar on the same place it had formerly been built, that they might offer the appointed sacrifices upon it to God, according to the laws of Moses. But while they did this, they did not please the neighboring nations, who all of them bare an ill-will to them. |
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53. New Testament, James, 1.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 102| 1.1. ΙΑΚΩΒΟΣ θεοῦ καὶ κυρίου Ἰησοῦ Χριστοῦ δοῦλος ταῖς δώδεκα φυλαῖς ταῖς ἐν τῇ διασπορᾷ χαίρειν. | 1.1. James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are in the Dispersion: Greetings. |
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| 54. New Testament, Philemon, 10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 102 |
55. Mishnah, Avot, 1.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 102| 1.3. "אַנְטִיגְנוֹס אִישׁ סוֹכוֹ קִבֵּל מִשִּׁמְעוֹן הַצַּדִּיק. הוּא הָיָה אוֹמֵר, אַל תִּהְיוּ כַעֲבָדִים הַמְשַׁמְּשִׁין אֶת הָרַב עַל מְנָת לְקַבֵּל פְּרָס, אֶלָּא הֱווּ כַעֲבָדִים הַמְשַׁמְּשִׁין אֶת הָרַב שֶׁלֹּא עַל מְנָת לְקַבֵּל פְּרָס, וִיהִי מוֹרָא שָׁמַיִם עֲלֵיכֶם: \n", | 1.3. "Antigonus a man of Socho received [the oral tradition] from Shimon the Righteous. He used to say: do not be like servants who serve the master in the expectation of receiving a reward, but be like servants who serve the master without the expectation of receiving a reward, and let the fear of Heaven be upon you.", |
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| 56. Ps.-Philo, Biblical Antiquities, 20.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 102 |
57. New Testament, Luke, 1.16, 1.38 (1st cent. CE - 1st cent. CE) Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 89, 102| 1.16. καὶ πολλοὺς τῶν υἱῶν Ἰσραὴλ ἐπιστρέψει ἐπὶ Κύριον τὸν θεὸν αὐτῶν· 1.38. εἶπεν δὲ Μαριάμ Ἰδοὺ ἡ δούλη Κυρίου· γένοιτό μοι κατὰ τὸ ῥῆμά σου. καὶ ἀπῆλθεν ἀπʼ αὐτῆς ὁ ἄγγελος. | 1.16. He will turn many of the children of Israel to the Lord, their God. 1.38. Mary said, "Behold, the handmaid of the Lord; be it to me according to your word."The angel departed from her. |
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58. New Testament, Hebrews, 7.27, 13.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 402| 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·̓ 13.5. Ἀφιλάργυρος ὁ τρόπος· ἀρκούμενοι τοῖς παροῦσιν· αὐτὸς γὰρ εἴρηκενΟὐ μή σε ἀνῶ οὐδʼ οὐ μή σε ἐγκαταλίπω· | 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. 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." |
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| 59. Anon., Didache, 9.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 102 |
| 60. New Testament, Matthew, 17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •testament of abraham Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 50 |
| 61. Palestinian Talmud, Taanit, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •testament of abraham Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 70 |
| 62. Clement of Alexandria, Miscellanies, (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •testament of abraham Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 46 |
63. Anon., The Acts of John, 108, 81 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 102 | 81. And when she had clothed herself, she turned and saw Fortunatus lying, and said unto John: Father, let this man also rise, even if he did assay to become my betrayer. But Callimachus, when he heard her say that, said: Do not, I beseech thee, Drusiana, for the voice which I heard took no thought of him, but declared concerning thee only, and I saw and believed: for if he had been good, perchance God would have had mercy on him also and would have raised him by means of the blessed John: he knew therefore that the man was come to a bad end [Lat. he judged him worthy to die whom he did not declare worthy to rise again]. And John said to him: We have not learned, my child, to render evil for evil: for God, though we have done much ill and no good toward him, hath not given retribution unto us, but repentance, and though we were ignorant of his name he did not neglect us but had mercy on us, and when we blasphemed him, he did not punish but pitied us, and when we disbelieved him he bore us no grudge, and when we persecuted his brethren he did not recompense us evil but put into our minds repentance and abstinence from evil, and exhorted us to come unto him, as he hath thee also, my son Callimachus, and not remembering thy former evil hath made thee his servant, waiting upon his mercy. Wherefore if thou allowest not me to raise up Fortunatus, it is for Drusiana so to do. |
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| 64. Nag Hammadi, The Apocryphon of John, 1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 102 |
| 65. Anon., Sifre Deuteronomy, 27 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 102 |
66. Anon., Acts of John, 108, 81 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 102 | 81. And when she had clothed herself, she turned and saw Fortunatus lying, and said unto John: Father, let this man also rise, even if he did assay to become my betrayer. But Callimachus, when he heard her say that, said: Do not, I beseech thee, Drusiana, for the voice which I heard took no thought of him, but declared concerning thee only, and I saw and believed: for if he had been good, perchance God would have had mercy on him also and would have raised him by means of the blessed John: he knew therefore that the man was come to a bad end [Lat. he judged him worthy to die whom he did not declare worthy to rise again]. And John said to him: We have not learned, my child, to render evil for evil: for God, though we have done much ill and no good toward him, hath not given retribution unto us, but repentance, and though we were ignorant of his name he did not neglect us but had mercy on us, and when we blasphemed him, he did not punish but pitied us, and when we disbelieved him he bore us no grudge, and when we persecuted his brethren he did not recompense us evil but put into our minds repentance and abstinence from evil, and exhorted us to come unto him, as he hath thee also, my son Callimachus, and not remembering thy former evil hath made thee his servant, waiting upon his mercy. Wherefore if thou allowest not me to raise up Fortunatus, it is for Drusiana so to do. |
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67. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •testament of abraham Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 70| 45b. אסרו חג בעבותים עד קרנות המזבח א"ר ירמיה משום ר"ש בן יוחי ור' יוחנן משום ר"ש המחוזי משום ר' יוחנן המכותי כל העושה איסור לחג באכילה ושתיה מעלה עליו הכתוב כאילו בנה מזבח והקריב עליו קרבן שנא' אסרו חג בעבותים עד קרנות המזבח,אמר חזקיה א"ר ירמיה משום רשב"י כל המצות כולן אין אדם יוצא בהן אלא דרך גדילתן שנאמר (שמות כו, טו) עצי שטים עומדים,תנ"ה עצי שטים עומדים שעומדים דרך גדילתן דבר אחר עומדים שמעמידין את ציפוין דבר אחר עומדים שמא תאמר אבד סיברם ובטל סיכויין ת"ל עצי שטים עומדים שעומדים לעולם ולעולמי עולמים,ואמר חזקיה א"ר ירמיה משום רשב"י יכול אני לפטור את כל העולם כולו מן הדין מיום שנבראתי עד עתה ואילמלי אליעזר בני עמי מיום שנברא העולם ועד עכשיו ואילמלי יותם בן עוזיהו עמנו מיום שנברא העולם עד סופו,ואמר חזקיה א"ר ירמיה משום רשב"י ראיתי בני עלייה והן מועטין אם אלף הן אני ובני מהן אם מאה הם אני ובני מהן אם שנים הן אני ובני הן ומי זוטרי כולי האי והא אמר רבא תמני סרי אלפי דרא הוה דקמיה קודשא בריך הוא שנאמר (יחזקאל מח, לה) סביב שמנה עשר אלף ל"ק הא דמסתכלי באספקלריא המאירה הא דלא מסתכלי באספקלריא המאירה,ודמסתכלי באספקלריא המאירה מי זוטרי כולי האי והא אמר אביי לא פחות עלמא מתלתין ושיתא צדיקי דמקבלי אפי שכינה בכל יום שנאמר (ישעיהו ל, יח) אשרי כל חוכי לו ל"ו בגימטריא תלתין ושיתא הוו ל"ק הא דעיילי בבר הא דעיילי בלא בר:,בשעת פטירתן מה הן אומרים וכו': והא קא משתתף שם שמים ודבר אחר ותניא כל המשתף שם שמים ודבר אחר נעקר מן העולם שנאמר (שמות כב, יט) בלתי לה' לבדו הכי קאמר ליה אנחנו מודים ולך אנו משבחין ליה אנחנו מודים ולך אנו מקלסין:,כמעשהו בחול: אמר רב הונא מ"ט דר' יוחנן בן ברוקה דכתיב (ויקרא כג, מ) כפות שנים אחת ללולב ואחת למזבח ורבנן אמרי כפת כתיב,ר' לוי אומר כתמר מה תמר זה אין לו אלא לב אחד אף ישראל אין להם אלא לב אחד לאביהם שבשמים,אמר רב יהודה אמר שמואל לולב שבעה וסוכה יום אחד מ"ט לולב דמפסקי לילות מימים כל יומא מצוה באפיה נפשיה הוא סוכה דלא מפסקי לילות מימים כולהו שבעה כחד יומא אריכא דמו,ורבה בר בר חנה אמר רבי יוחנן סוכה שבעה ולולב יום אחד מאי טעמא סוכה דאורייתא שבעה לולב דרבנן סגי ליה בחד יומא,כי אתא רבין אמר רבי יוחנן אחד זה ואחד זה שבעה אמר רב יוסף נקוט דרבה בר בר חנה בידך דכולהו אמוראי קיימי כוותיה בסוכה,מיתיבי | 45b. b “Bind [ i isru /i ] with dense-leaved branches [ i ba’avotim /i ] on the Festival until the horns of the altar” /b (Psalms 118:27), which alludes to both the binding of the i lulav /i and to the myrtle branch, referred to in the Torah as the branch of a dense-leaved tree [ i anaf etz avot /i ]. b Rabbi Yirmeya said in the name of Rabbi Shimon ben Yoḥai, and Rabbi Yoḥa /b said b in the name of Rabbi Shimon HaMeḥozi, /b who said b in the name of Rabbi Yoḥa HaMakkoti: /b With regard to b anyone who establishes an addition [ i issur /i ] to the Festival /b on the day after the Festival b by eating and drinking, the verse ascribes him /b credit b as though he built an altar and sacrificed an offering upon it, as it is stated: “Add [ i isru /i ] to the Festival with fattened animals [ i ba’avotim /i ] until the horns of the altar.” /b ,§ Apropos the i halakha /i cited by Rabbi Yirmeya in the name of Rabbi Shimon ben Yoḥai, the Gemara cites additional i halakhot /i . b Ḥizkiya said /b that b Rabbi Yirmeya said in the name of Rabbi Shimon ben Yoḥai: /b With regard to b all /b objects used in performance of b each and every /b one of b the mitzvot, a person fulfills his obligation only /b when the objects are positioned b in the manner of their growth. /b One must take the i lulav /i with the bottom of the branch facing down, b as it is stated /b with regard to the beams of the Tabernacle: b “Acacia wood, standing” /b (Exodus 26:15), indicating that the beams stood in the manner of their growth., b That was also taught /b in a i baraita /i : b “Acacia wood, standing,” /b indicating b that they stand /b in the Tabernacle b in the manner of their growth /b in nature. b Alternatively, standing /b means b that /b the beams b support their /b gold b plating /b that is affixed to the beams with nails. b Alternatively, standing /b teaches: b Lest you say /b that after the destruction of the Tabernacle b their hope is lost and their prospect is abolished, /b and they will never serve a sacred purpose again, therefore b the verse states: “Acacia wood, standing,” /b meaning b that they stand forever and for all time /b and will yet be revealed and utilized again., b And Ḥizkiya said /b that b Rabbi Yirmeya said in the name of Rabbi Shimon ben Yoḥai: I am able to absolve the entire world from judgment /b for sins committed b from the day I was created until now. /b The merit that he accrued through his righteousness and the suffering that he endured atone for the sins of the entire world. b And were /b the merit accrued by b Eliezer, my son, /b calculated along b with my /b own, we would absolve the world from judgment for sins committed b from the day that the world was created until now. And were /b the merit accrued by the righteous king, b Jotham ben Uzziah, /b calculated b with our /b own, we would absolve the world from judgment for sins committed b from the day that the world was created until its end. /b The righteousness of these three serves as a counterbalance to all the evil deeds committed throughout the generations, and it validates the ongoing existence of the world., b And Ḥizkiya said /b that b Rabbi Yirmeya said in the name of Rabbi Shimon ben Yoḥai: I have seen members /b of the caste b of /b the spiritually b prominent, /b who are truly righteous, b and they are few. If they /b number b one thousand, I and my son are among them. If they /b number b one hundred, I and my son are among them; and if they /b number b two, I and my son are they. /b The Gemara asks: b Are they so few? But didn’t Rava say: There are eighteen thousand /b righteous individuals b in a row before the Holy One, Blessed be He, as it is stated: “Surrounding are eighteen thousand” /b (Ezekiel 48:35)? Apparently, the righteous are numerous. The Gemara answers: This is b not difficult. This /b statement of Rabbi Shimon ben Yoḥai is referring to the very few b who view /b the Divine Presence b through a bright, /b mirror-like b partition, /b while b that /b statement of Rava is referring to those b who do not view /b the Divine Presence b through a bright partition. /b ,The Gemara asks further: b And are /b those b who view /b the Divine Presence through b a bright partition so few? But didn’t Abaye say: The world /b has b no fewer than thirty-six righteous /b people in each generation b who greet the Divine Presence every day, as it is stated: “Happy are all they that wait for Him [ i lo /i ]” /b (Isaiah 30:18)? b The numerological value of i lo /i , /b spelled i lamed vav /i , b is thirty-six, /b alluding to the fact that there are at least thirty-six full-fledged righteous individuals in each generation. The Gemara answers: This is b not difficult. This /b statement of Abaye is referring to those b who enter /b to greet the Divine Presence b by /b requesting and being granted b permission, /b while b that /b statement of Rabbi Shimon ben Yoḥai is referring to those b who enter /b even b without /b requesting b permission, /b for whom the gates of Heaven are open at all times. They are very few indeed.,§ The mishna asks: b At the time of their departure /b at the end of the Festival, b what /b would b they say? /b The mishna answers that they would praise the altar and glorify God. The Gemara challenges this: b But /b in doing so b aren’t they joining the name of Heaven and another entity, and it was taught /b in a i baraita /i : b Anyone who joins the name of Heaven and another entity is uprooted from the world, as it is stated: /b “He that sacrifices unto the gods, b save unto the Lord only, /b shall be utterly destroyed” (Exodus 22:19)? The Gemara answers that b this is what /b the people b are saying /b when they depart the Temple: b To the Lord, we acknowledge /b that He is our God, b and to you, /b the altar, b we give praise; to the Lord, we acknowledge /b that He is our God, b and to you, /b the altar, b we give acclaim. /b The praise to God and the praise to the altar are clearly distinct.,§ The mishna continues: b As its performance during the week, /b so is its performance on Shabbat. And according to Rabbi Yoḥa ben Beroka, on the seventh day of the Festival they would bring palm branches to the Temple. b Rav Huna said: What is the rationale /b for the opinion b of Rabbi Yoḥa ben Beroka? /b It is b as it is written: /b “And you shall take for yourselves on the first day the fruit of a beautiful tree, b branches /b of a date palm” (Leviticus 23:40). Branches in the plural indicates that b two /b branches must be taken, b one for the i lulav /i and one for /b placement around b the altar. And the Rabbis say: /b Although the word is vocalized in the plural, based on tradition it b is written i kappot /i , /b without the letter i vav /i . Therefore, it is interpreted as if it were written i kappat /i , indicating that only one palm branch need be taken., b Rabbi Levi says: /b The rationale for the opinion of Rabbi Yoḥa ben Beroka is not based on a verse. Rather, it is a custom that developed to express praise for the Jewish people, b likening /b them to b a date palm /b . b Just as the date palm has only one heart, /b as branches do not grow from its trunk but rather the trunk rises and branches emerge only at the top, b so too, the Jewish people have only one heart /b directed b toward their Father in Heaven. /b ,§ b Rav Yehuda said /b that b Shmuel said: /b The blessing over the mitzva of b i lulav /i /b is recited b seven /b days b and /b the blessing over the mitzva of b i sukka /i /b is recited b one day. What is the rationale /b for this distinction? It is written explicitly in the Torah that the mitzva to sit in the i sukka /i applies all seven days. The Gemara explains: With regard to the b i lulav /i , where the nights are distinct from the days, /b as the mitzva of i lulav /i is not in effect at night, b each day is a mitzva in and of itself. /b A separate blessing is recited over each mitzva. However, with regard to b i sukka /i , where the nights are not distinct from the days, /b as the mitzva of i sukka /i is in effect at night just as it is during the day, the legal status of b all seven /b days of the Festival b is like /b that of b one long day. /b , b But Rabba bar bar Ḥana /b said that b Rabbi Yoḥa said: /b The blessing over the mitzva of b i sukka /i /b is recited b seven /b days and the blessing over the mitzva of b i lulav /i /b is recited b one day. What is the rationale /b for this distinction? The Gemara explains: The mitzva of b i sukka /i /b is a mitzva b by Torah /b law all seven days of the Festival. Therefore, a blessing is recited for b seven /b days. However, the mitzva of b i lulav /i , /b other than on the first day, is a mitzva b by rabbinic /b law, as the Sages instituted an ordice to take the i lulav /i for all seven days to commemorate the practice in the Temple. Therefore, b it is enough /b to recite the blessing b one day, /b on the first day., b When Ravin came /b from Eretz Yisrael to Babylonia, he said that b Rabbi Yoḥa said: /b One recites a blessing over b both this, /b the mitzva of i sukka /i , b and /b over b that, /b the mitzva of i lulav /i , all b seven /b days. b Rav Yosef said: Take /b the statement b of Rabba bar bar Ḥana in your hand, as all the i amora’im /i /b who transmitted statements of Rabbi Yoḥa b hold in accordance with his /b opinion b in /b matters related to b i sukka /i . /b ,The Gemara b raises an objection /b based on a i baraita /i : |
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68. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •testament of abraham Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 70| 63a. אמר ר' אמי זיבח וקיטר וניסך בהעלם אחד אינו חייב אלא אחת אמר אביי מ"ט דר' אמי אמר קרא (שמות כ, ה) לא תעבדם הכתוב עשאן כולן עבודה אחת,ומי אמר אביי הכי והאמר אביי שלש השתחואות בעבודת כוכבים למה,אחת לכדרכה ואחת שלא כדרכה ואחת לחלק,לדבריו דרבי אמי קאמר וליה לא סבירא ליה,גופא אמר אביי שלש השתחואות בעבודת כוכבים למה אחת לכדרכה ואחת שלא כדרכה ואחת לחלק,לכדרכה (דברים יב, ל) מאיכה יעבדו הגוים האלה נפקא,אלא אחת כדרכה ושלא כדרכה ואחת לשלא כדרכה ואחת לחלק:,המקבלו עליו באלוה האומר לו אלי אתה: אמר רב נחמן אמר רבה בר אבוה אמר רב כיון שאמר לו אלי אתה חייב,למאי אי לקטלא מתניתין היא אלא לקרבן,ואפילו לרבנן והתניא אינו חייב אלא על דבר שיש בו מעשה כגון זיבוח וקיטור וניסוך והשתחואה ואמר ריש לקיש מאן תנא השתחואה ר' עקיבא היא דאמר לא בעינן מעשה מכלל דרבנן סברי בעינן מעשה,כי קאמר רב נמי לר' עקיבא קאמר,לר' עקיבא פשיטא היינו מגדף,מהו דתימא עד כאן לא מחייב ר"ע קרבן אלא במגדף דכתיב ביה כרת אבל הכא דלא כתיב ביה כרת אימא לא,קמ"ל דאתקושי אתקוש דכתיב (שמות לב, ח) וישתחוו לו ויזבחו לו ויאמרו וגו',א"ר יוחנן אלמלא וי"ו שבהעלוך נתחייבו רשעיהם של ישראל כלייה,כתנאי אחרים אומרים אלמלא וי"ו שבהעלוך נתחייבו רשעיהם של ישראל כלייה,אמר לו ר"ש בן יוחאי והלא כל המשתף שם שמים ודבר אחר נעקר מן העולם שנאמר (שמות כב, יט) בלתי לה' לבדו אלא מה תלמוד לומר (שמות לב, ד) אשר העלוך שאיוו אלוהות הרבה:,אבל המגפף והמנשק המכבד והמרבץ כו': כי אתא רב דימי אמר רבי אלעזר על כולם לוקה חוץ מהנודר בשמו והמקיים בשמו,מאי שנא הנודר בשמו והמקיים בשמו דלא לקי משום דהוה ליה לאו שאין בו מעשה הני נמי לאו שבכללות הוא ואין לוקין על לאו שבכללות,דתניא מנין לאוכל מן הבהמה קודם שתצא נפשה שהוא בלא תעשה תלמוד לומר (ויקרא יט, כו) לא תאכלו על הדם,דבר אחר לא תאכלו על הדם לא תאכלו בשר ועדיין דם במזרק,רבי דוסא אומר מניין שאין מברין על הרוגי ב"ד ת"ל לא תאכלו על הדם,ר' עקיבא אומר מנין לסנהדרין שהרגו את הנפש שאין טועמין כלום כל אותו היום ת"ל לא תאכלו על הדם,(אמר רבי יוחנן) אזהרה לבן סורר ומורה מנין ת"ל לא תאכלו על הדם,וא"ר אבין בר חייא ואיתימא ר' אבין בר כהנא על כולם אינו לוקה משום דהוה ליה לאו שבכללות,אלא כי אתא רבין א"ר אלעזר על כולן אינו לוקה חוץ מן הנודר בשמו והמקיים בשמו,מאי שנא אהנך דלא לקי דהוה ליה לאו שבכללות הני נמי לאו שאין בו מעשה נינהו,ההוא כר' יהודה דאמר לאו שאין בו מעשה לוקין עליו,דתניא (שמות יב, י) לא תותירו ממנו עד בקר בא הכתוב ליתן עשה אחר לא תעשה | 63a. b Rabbi Ami says: /b If one b sacrificed /b an animal as an idolatrous offering b and burned /b incense b and poured a libation, /b all b in /b the course of b one lapse of awareness, he is obligated /b to bring b only one /b sin-offering. b Abaye says: What is the reason for /b the opinion of b Rabbi Ami? The verse states: “Nor worship them” /b (Exodus 20:5). b The verse renders all /b the various rites of worship as b one rite. /b ,The Gemara asks: b And does Abaye /b actually b say this? But doesn’t Abaye say: Why /b are there b three /b mentions in the Torah of the prohibition against b bowing to /b an object of b idol worship? /b The prohibition against bowing to an idol appears three times: “You shall not bow to them nor worship them” (Exodus 20:5), “You shall not bow to their gods nor worship them” (Exodus 23:24), and “For you shall bow to no other god” (Exodus 34:14).,The reason is that b one /b mention is b for /b an idol for which bowing is b its /b standard b manner /b of worship, b and one /b mention is a prohibition against bowing to an idol even if bowing is b not its /b standard b manner /b of worship, b and one /b mention is b to divide /b idol worship into categories, as one is obligated to bring an offering for every type of worship that he performed. Evidently, Abaye’s opinion is not in accordance with Rabbi Ami’s statement that one is obligated to bring one sin-offering for all of his acts of idol worship.,The Gemara answers: Abaye b stated /b his reason b in accordance with the statement of Rabbi Ami, but /b he b himself does not hold accordingly. /b ,The Gemara discusses b the /b matter b itself /b that b Abaye says: Why /b are there b three /b mentions of the prohibition against b bowing to /b an object of b idol worship? One /b is b for /b an idol for which bowing is b its /b standard b manner /b of worship, b and one /b is a prohibition against bowing to an idol even if bowing is b not its /b standard b manner /b of worship, b and one /b mention is b to divide /b idol worship into categories.,The Gemara asks: Why is a verse necessary b for /b the prohibition against bowing to an idol for which bowing is b its /b standard b manner /b of worship? That prohibition b is /b already b derived from /b the verse: “Take heed to yourself that you not be ensnared to follow them…saying, b how do these nations serve /b their gods, so I will do likewise” (Deuteronomy 12:30), which indicates that one is liable for worshipping an idol in the manner that the gentiles worship it., b Rather, /b Abaye’s statement should be understood as follows: b One /b mention of the prohibition is b for /b an idol for which b its /b typical b manner /b of worship is similar to bowing in that the idol is worshipped in an honorable manner, b but /b bowing is b not its /b typical b manner /b of worship, as it is not typically worshipped by bowing. b And one /b mention is a prohibition against bowing to an idol even if it is b not /b similar to b its /b standard b manner /b of worship at all. b And one /b mention is b to divide /b idol worship into categories.,§ The mishna includes among those liable for idol worship b one who /b declares that he b accepts /b an idol b upon himself as a god /b and b one who says to /b an idol: b You are my god. Rav Naḥman says /b that b Rabba bar Avuh says /b that b Rav says: Once /b a person b said to /b an idol: b You are my god, /b he is b liable /b even if he did not worship it.,The Gemara asks: The transgressor is liable b to /b receive b what /b punishment? b If /b he is liable b to /b receive the b death /b penalty, Rav’s statement is superfluous, as this b is /b stated in b the mishna. Rather, /b Rav means that one who does so unwittingly is obligated b to /b bring b an offering. /b ,The Gemara asks: b And /b is this statement true b even according to /b the opinion of b the Rabbis? But isn’t it taught /b in a i baraita /i : One b is obligated /b to bring a sin-offering for unwitting idol worship b only for a matter, /b a transgression, b that involves an action, e.g., sacrificing /b an offering, b or burning /b incense, b or pouring /b a libation, b or bowing? And Reish Lakish says: Who /b is the i tanna /i who b taught bowing /b among these examples? b It is Rabbi Akiva, who says /b that b we do not require /b a significant b action /b in order to render one liable to bring a sin-offering; a minimal action is sufficient. b By inference, the Rabbis, /b who disagree with Rabbi Akiva, b maintain /b that b we require /b a significant b action. /b If bowing is not considered a significant action, then all the more so speech alone is not considered a significant action.,The Gemara answers: b Rav, too, when he states /b that one who says to an idol: You are my god, is obligated to bring a sin-offering, b he states /b this b according to /b the opinion of b Rabbi Akiva. /b ,The Gemara asks: If Rav states this b according to /b the opinion of b Rabbi Akiva, /b isn’t it b obvious /b that the transgressor is obligated to bring a sin-offering? b This is /b identical to the i halakha /i of b a blasphemer, /b whom Rabbi Akiva obligates to bring an offering despite the lack of an action.,The Gemara answers: Rav states this b lest you say /b that b Rabbi Akiva obligates /b one to bring b an offering /b for a transgression that does not involve an action b only in /b the case of b a blasphemer, as it is written /b explicitly b with regard to /b a blasphemer that he receives b i karet /i /b in the verse: “He blasphemes the Lord, and that soul shall be excised [ i nikhreta /i ] from among his people” (Numbers 15:30). b But here, /b with regard to one who accepts an idol as his god, b where i karet /i is not written /b explicitly, one might b say /b that he is b not /b obligated to bring an offering.,Therefore, Rav b teaches us that /b he is obligated to bring an offering, as the Torah b compares /b the acceptance of an idol as a god to a case of active idol worship; b as it is written: /b “They have made themselves a molten calf, b and have bowed to it, and have sacrificed to it, and said: /b These are your gods, Israel, which brought you up out of the land of Egypt” (Exodus 32:8).,With regard to the aforementioned verse, b Rabbi Yoḥa says: Were it not for the i vav /i in /b the term: b “Which brought you up [ i he’elukha /i ],” /b giving it a plural form, b the haters of the Jewish people, /b a euphemism used to refer to the Jewish people themselves, b would have been sentenced to destruction /b for their idol worship. Since they recognized that God had taken them out of Egypt, and thought that He had merely made the golden calf His partner, the Jewish people were spared.,The Gemara comments: Rabbi Yoḥa’s opinion is b like /b one side of the following dispute between b i tanna’im /i : Others say: Were it not for the i vav /i in /b the term: b “Which brought you up [ i he’elukha /i ],” the haters of the Jewish people would have been sentenced to destruction. /b , b Rabbi Shimon ben Yoḥai to him: But isn’t anyone who links the name of Heaven and something else, /b a euphemism for an idol, b uprooted from the world? As it is stated: /b “He who sacrifices to the gods, b save to the Lord only, /b shall be utterly destroyed” (Exodus 22:19). The fact that the Jewish people included God in their idolatrous statement could not have saved them from destruction. b Rather, what /b is the meaning when b the verse states: “Which brought you up” /b in the plural? The verse teaches b that /b the Jewish people b desired many gods; /b they were not satisfied with the golden calf alone.,§ The mishna teaches: b But /b with regard to b one who hugs /b an idol, b or one who kisses /b it, b or one who cleans /b it, b or one who sprays /b water before it, he transgresses a prohibition but is not liable to receive capital punishment. b When Rav Dimi came /b from Eretz Yisrael to Babylonia, he said that b Rabbi Elazar says: For all of /b these actions one b is flogged, with the exception /b of the cases stated later in the mishna b of one who vows in /b an idol’s b name and one who affirms /b his statement by an oath b in its name. /b ,The Gemara asks: b What is different /b about these cases, b one who vows in /b an idol’s b name and one who affirms /b his statement by an oath b in its name, that /b the transgressors b are not flogged? /b It is b because they are /b each an example of b a prohibition that does not involve an action. These /b actions b too, /b namely, hugging or kissing an idol and the like, are not punishable by lashes; one who performs them violates b a general prohibition, and one is not flogged for /b violating b a general prohibition, /b i.e., one that contains several prohibitions., b As /b this principle b is taught /b in a i baraita /i : b From where /b is it derived b that one who eats from an animal before its soul departs is /b in transgression b of a prohibition? The verse states: “You shall not eat with the blood” /b (Leviticus 19:26), meaning, you shall not eat from the animal while its soul, which is referred to in the Torah as blood, is still within it.,The i baraita /i adds: b Another matter /b is derived from the verse b “You shall not eat with the blood”: You shall not eat /b the b meat /b of an offering b while /b its b blood is still in the bowl, /b as it has not yet been sprinkled on the altar. The meat of an offering may be eaten by the priests only after its blood is sprinkled.,The i baraita /i continues: b Rabbi Dosa says: From where /b is it derived b that /b although in general, after a deceased person is buried, the mourners are provided by others with a meal, others b do not provide /b the mourners b with a meal /b after the burial b of those executed by the court? The verse states: “You shall not eat with the blood,” /b which is interpreted to mean: You shall not eat a mourners’ meal after the burial of one who was executed., b Rabbi Akiva says: From where /b is it derived with regard b to a Sanhedrin that killed a soul, /b i.e., that sentenced a person to death, b that /b the judges b may not taste anything that entire day /b that they sentenced him? b The verse states: “You shall not eat with the blood.” /b , b Rabbi Yoḥa says: From where is /b the b prohibition against /b the behavior of b a stubborn and rebellious son /b derived? While the Torah states the punishment given to a stubborn and rebellious son, the prohibition against his actions, namely, stealing money from his parents in order to eat a gluttonous meal of meat and wine in the company of lowly men, is not explicit. b The verse states: “You shall not eat with the blood,” /b which is interpreted to mean that one may not eat in a manner that is punishable by death. This concludes the i baraita /i ., b And Rabbi Avin bar Ḥiyya says, and some say /b it is b Rabbi Avin bar Kahana /b who says this: b For all of /b the prohibitions that the Sages derive from this verse, one b is not flogged /b for transgressing them, b as it is a general prohibition /b that is referring to several different actions. Therefore, since the prohibition against hugging or kissing an idol is also derived from a general prohibition, it should not be punishable by lashes, contrary to the opinion of Rav Dimi., b Rather, when Ravin came /b from Eretz Yisrael to Babylonia, he related a different version of what b Rabbi Elazar says: For all of /b the transgressions listed in the mishna one b is not flogged, with the exception of one who vows in /b an idol’s b name and one who affirms /b his statement by an oath b in its name. /b ,The Gemara asks: b What is different about /b transgressing b those /b prohibitions for b which one is not flogged? /b It is b that they are /b each an example of b a general prohibition, /b as explained previously. b These /b cases b too, /b namely, one who vows or takes an oath in the name of an idol, b are /b included in b a prohibition that does not involve an action, /b and therefore the transgressors are not punishable by lashes.,The Gemara answers: b That /b i halakha /i of Rabbi Eliezer’s is b in accordance with /b the opinion of b Rabbi Yehuda, who says /b with regard to b a prohibition that does not involve an action /b that b one is flogged for /b violating b it. /b , b As it is taught /b in a i baraita /i with regard to the Paschal offering: The verse states: b “And you shall not leave any of it until morning; /b but that which remains of it until morning you shall burn with fire” (Exodus 12:10). b The verse comes to provide a positive /b mitzva to burn the leftover meat b after the prohibition /b against leaving it over was violated, |
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69. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •testament of abraham Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 44| 15a. יכול אני לבעול כמה בעילות בלא דם או דלמא דשמואל לא שכיחא אמר להו דשמואל לא שכיח וחיישינן שמא באמבטי עיברה,והאמר שמואל כל שכבת זרע שאינו יורה כחץ אינו מזרעת מעיקרא נמי יורה כחץ הוה,ת"ר מעשה ברבי יהושע בן חנניה שהיה עומד על גב מעלה בהר הבית וראהו בן זומא ולא עמד מלפניו אמר לו מאין ולאין בן זומא אמר לו צופה הייתי בין מים העליונים למים התחתונים ואין בין זה לזה אלא שלש אצבעות בלבד שנאמר (בראשית א, ב) ורוח אלהים מרחפת על פני המים כיונה שמרחפת על בניה ואינה נוגעת אמר להן רבי יהושע לתלמידיו עדיין בן זומא מבחוץ,מכדי ורוח אלהים מרחפת על פני המים אימת הוי ביום הראשון הבדלה ביום שני הוא דהואי דכתיב (בראשית א, ו) ויהי מבדיל בין מים למים וכמה אמר רב אחא בר יעקב כמלא נימא ורבנן אמרי כי גודא דגמלא מר זוטרא ואיתימא רב אסי אמר כתרי גלימי דפריסי אהדדי ואמרי לה כתרי כסי דסחיפי אהדדי,אחר קיצץ בנטיעות עליו הכתוב אומר (קהלת ה, ה) אל תתן את פיך לחטיא את בשרך מאי היא חזא מיטטרון דאתיהבא ליה רשותא למיתב למיכתב זכוותא דישראל אמר גמירא דלמעלה לא הוי לא ישיבה ולא תחרות ולא עורף ולא עיפוי שמא חס ושלום ב' רשויות הן,אפקוהו למיטטרון ומחיוהו שיתין פולסי דנורא א"ל מ"ט כי חזיתיה לא קמת מקמיה איתיהיבא ליה רשותא למימחק זכוותא דאחר יצתה בת קול ואמרה (ירמיהו ג, יד) שובו בנים שובבים חוץ מאחר,אמר הואיל ואיטריד ההוא גברא מההוא עלמא ליפוק ליתהני בהאי עלמא נפק אחר לתרבות רעה נפק אשכח זונה תבעה אמרה ליה ולאו אלישע בן אבויה את עקר פוגלא ממישרא בשבת ויהב לה אמרה אחר הוא,שאל אחר את ר"מ לאחר שיצא לתרבות רעה א"ל מאי דכתיב (קהלת ז, יד) גם את זה לעומת זה עשה האלהים אמר לו כל מה שברא הקב"ה ברא כנגדו ברא הרים ברא גבעות ברא ימים ברא נהרות,אמר לו ר"ע רבך לא אמר כך אלא ברא צדיקים ברא רשעים ברא גן עדן ברא גיהנם כל אחד ואחד יש לו ב' חלקים אחד בגן עדן ואחד בגיהנם זכה צדיק נטל חלקו וחלק חברו בגן עדן נתחייב רשע נטל חלקו וחלק חברו בגיהנם,אמר רב משרשיא מאי קראה גבי צדיקים כתיב (ישעיהו סא, ז) לכן בארצם משנה יירשו גבי רשעים כתיב (ירמיהו יז, יח) ומשנה שברון שברם,שאל אחר את ר"מ לאחר שיצא לתרבות רעה מאי דכתיב (איוב כח, יז) לא יערכנה זהב וזכוכית ותמורתה כלי פז אמר לו אלו דברי תורה שקשין לקנותן ככלי זהב וכלי פז ונוחין לאבדן ככלי זכוכית אמר לו ר"ע רבך לא אמר כך אלא מה כלי זהב וכלי זכוכית אע"פ שנשברו יש להם תקנה אף ת"ח אע"פ שסרח יש לו תקנה אמר לו אף אתה חזור בך אמר לו כבר שמעתי מאחורי הפרגוד שובו בנים שובבים חוץ מאחר,ת"ר מעשה באחר שהיה רוכב על הסוס בשבת והיה רבי מאיר מהלך אחריו ללמוד תורה מפיו אמר לו מאיר חזור לאחריך שכבר שיערתי בעקבי סוסי עד כאן תחום שבת א"ל אף אתה חזור בך א"ל ולא כבר אמרתי לך כבר שמעתי מאחורי הפרגוד שובו בנים שובבים חוץ מאחר,תקפיה עייליה לבי מדרשא א"ל לינוקא פסוק לי פסוקך אמר לו (ישעיהו מח, כב) אין שלום אמר ה' לרשעים עייליה לבי כנישתא אחריתי א"ל לינוקא פסוק לי פסוקך אמר לו (ירמיהו ב, כב) כי אם תכבסי בנתר ותרבי לך בורית נכתם עונך לפני עייליה לבי כנישתא אחריתי א"ל | 15a. b I can engage in intercourse several times without blood. /b In other words, I can have relations with a woman while leaving her hymen intact. If this is so, it is possible that the assumed virgin had intercourse in this manner and is forbidden to the High Priest. b Or, perhaps /b a person who can act like b Shmuel is not common /b and the i halakha /i is not concerned with this case. b He said to them: /b One like b Shmuel is not common, and we are concerned that she may have conceived in a bath. /b Perhaps she washed in a bath that contained a man’s semen, from which she became impregnated while remaining a virgin.,The Gemara asks: How could she possibly become pregt in such a manner? b Didn’t Shmuel say: Any semen that is not shot like an arrow cannot fertilize? /b The Gemara answers: This does not mean that it must be shot like an arrow at the moment of fertilization. Even if b initially, /b when released from the male, b it was shot as an arrow, /b it can b also /b fertilize a woman at a later moment.,With regard to the fate of ben Zoma, b the Sages taught: There was once an incident with regard to Rabbi Yehoshua ben Ḥaya, who was standing on a step on the Temple Mount, and ben Zoma saw him and did not stand before him /b to honor him, as he was deep in thought. Rabbi Yehoshua b said to him: From where /b do you come b and where are you going, ben Zoma, /b i.e., what is on your mind? b He said to him: /b In my thoughts b I was looking upon /b the act of Creation, at the gap b between the upper waters and the lower waters, as there is only /b the breadth of b a mere three fingers between them, as it is stated: “And the spirit of God hovered over the face of the waters” /b (Genesis 1:2), b like a dove hovering over its young without touching /b them. b Rabbi Yehoshua said to his students /b who had overheard this exchange: b Ben Zoma is still outside; /b he has not yet achieved full understanding of these matters.,The Gemara explains: b Now, /b this verse: b “And the spirit of God hovered over the face of the waters,” when was /b it stated? b On the first day, /b whereas b the division /b of the waters b occurred on the second day, as it is written: “And let it divide the waters from the waters” /b (Genesis 1:6). How, then, could ben Zoma derive a proof from the former verse? The Gemara asks: b And how much, /b in fact, is the gap between them? b Rav Aḥa bar Ya’akov said: Like the thickness of a thread; and the Rabbis said: Like /b the gap between b the boards of a bridge. Mar Zutra, and some say /b it was b Rav Asi, said: Like two robes spread one over the other, /b with a slight gap in between. b And some said: Like two cups placed one upon the other. /b ,§ The Gemara stated earlier that b i Aḥer /i chopped down the saplings, /b becoming a heretic. b With regard to him, the verse states: “Do not let your mouth bring your flesh into guilt” /b (Ecclesiastes 5:5). The Gemara poses a question: b What was /b it that led him to heresy? b He saw /b the angel b Mitatron, who was granted permission to sit and write the merits /b of b Israel. He said: /b There is b a tradition /b that in the world b above there is no sitting; no competition; no /b turning one’s b back before Him, /b i.e., all face the Divine Presence; b and no lethargy. /b Seeing that someone other than God was seated above, b he said: Perhaps, /b the Gemara here interjects, b Heaven forbid, there are two authorities, /b and there is another source of power in control of the world in addition to God. Such thoughts led i Aḥer /i to heresy.,The Gemara relates: b They removed Mitatron /b from his place in heaven b and smote him /b with b sixty rods [ i pulsei /i ] of fire, /b so that others would not make mistake that i Aḥer /i made. b They said /b to the angel: b What is the reason /b that b when you saw /b Elisha ben Avuya b you did not stand before him? /b Despite this conduct, since Mitatron was personally involved, he b was granted permission to erase the merits of i Aḥer /i /b and cause him to stumble in any manner. b A Divine Voice went forth saying: “Return, rebellious children” /b (Jeremiah 3:22), b apart from i Aḥer /i . /b ,Upon hearing this, Elisha ben Avuya b said: Since that man, /b meaning himself, b has been banished from that world, let him go out and enjoy this world. i Aḥer /i went astray. He went /b and b found a prostitute /b and b solicited her /b for intercourse. b She said to him: And /b are b you not Elisha ben Avuya? /b Shall a person of your stature perform such an act? b He uprooted a radish from a patch /b of radishes b on Shabbat and gave it to her, /b to demonstrate that he no longer observed the Torah. The prostitute b said: He is other /b than he was. He is not the same Elisha ben Avuya, he is i Aḥer /i , other.,The Gemara relates: b i Aḥer /i asked Rabbi Meir /b a question, b after he had gone astray. He said to him: What is /b the meaning of that b which is written: “God has made even the one as well as the other” /b (Ecclesiastes 7:14)? Rabbi Meir b said to him: Everything that the Holy One, Blessed be He, created, He created /b a similar creation b corresponding to it. He created mountains, He created hills; He created seas, He created rivers. /b , i Aḥer /i b said to him: Rabbi Akiva, your teacher, did not say so, but /b explained the verse as follows: Everything has its opposite: b He created the righteous, He created the wicked; He created the Garden of Eden, He created Gehenna. Each and every /b person b has two portions, one in the Garden of Eden and one in Gehenna. /b If he b merits /b it, by becoming b righteous, he takes his portion and the portion of his /b wicked b colleague in the Garden of Eden; /b if he is found b culpable /b by becoming b wicked, he takes his portion and the portion of his colleague in Gehenna. /b , b Rav Mesharshiyya said: What is the verse /b from which it is derived? b With regard to the righteous, it is stated: “Therefore in their land they shall possess double” /b (Isaiah 61:7); whereas b with regard to the wicked, it is stated: “And destroy them with double destruction” /b (Jeremiah 17:18); therefore, each receives a double portion., b i Aḥer /i asked Rabbi Meir /b another question, again b after he had gone astray. What is /b the meaning of that b which is written: “Gold and glass cannot equal it; neither shall its exchange be vessels of fine gold” /b (Job 28:17)? If it is referring to the praise and honor of the Torah, it should have compared it only to gold, not to glass. b He said to him: /b This is referring to b words of Torah, which are as difficult to acquire as gilded vessels and vessels of fine gold but are as easy to lose as glass vessels. /b i Aḥer /i b said to him: Rabbi Akiva, your teacher, did not say so, but /b taught as follows: b Just as golden vessels and glass vessels have a remedy even when they have broken, /b as they can be melted down and made into new vessels, b so too a Torah scholar, although he has transgressed, has a remedy. /b Rabbi Meir b said to him: /b If so, b you too, return /b from your ways. b He said to him: I have already heard /b the following declaration b behind the /b dividing b curtain, /b which conceals God from the world: b “Return, rebellious children,” /b (Jeremiah 3:22) b apart from i Aḥer /i . /b ,The Gemara cites a related story: b The Sages taught: There was once an incident involving i Aḥer /i , who was riding on a horse on Shabbat, and Rabbi Meir was walking behind him to learn Torah from him. /b After a while, i Aḥer /i b said to him: Meir, turn back, for I have already estimated /b and measured b according to the steps of my horse /b that b the Shabbat boundary ends here, /b and you may therefore venture no further. Rabbi Meir b said to him: You, too, return /b to the correct path. b He said to him: But have I not already told you /b that b I have already heard behind the /b dividing b curtain: “Return, rebellious children,” apart from i Aḥer /i ? /b ,Nevertheless, Rabbi Meir b took hold of him /b and b brought him to the study hall. /b i Aḥer /i b said to a child, /b by way of divination: b Recite your verse /b that you studied today b to me. He recited /b the following verse b to him: “There is no peace, said the Lord, concerning the wicked” /b (Isaiah 48:22). b He brought him to another study hall. /b i Aḥer /i b said to a child: Recite your verse to me. He recited to him: “For though you wash with niter, and take for you much soap, yet your iniquity is marked before Me” /b (Jeremiah 2:22). b He brought him to another study hall. /b i Aḥer /i b said to /b |
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| 70. Anon., Protevangelium of James, 1.1, 20.2, 23.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 89 |
71. Anon., Numbers Rabba, 5.3 (4th cent. CE - 9th cent. CE) Tagged with subjects: •testament of abraham Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 44| 5.3. דָּבָר אַחֵר, אַל תַּכְרִיתוּ וגו', הֲדָא הוּא דִכְתִיב (מלכים ב יד, כז): וְלֹא דִבֶּר ה' לִמְחוֹת אֶת שֵׁם יִשְׂרָאֵל מִתַּחַת הַשָּׁמָיִם, אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְבַקֵּשׁ שֶׁיָּמוּת אֶחָד מֵהֶם, רְאֵה מַה כְּתִיב (ישעיה נו, ג): וְאַל יֹאמַר בֶּן הַנֵּכָר וגו', וּמַה עַל בֶּן נֵכָר אָמַרְתִּי שֶׁלֹא לְפָסְלוֹ עַל אַחַת כַּמָּה וְכַמָּה יִשְׂרָאֵל שֶׁהֵם בָּנַי, הֱוֵי: וְלֹא דִּבֶּר ה' לִמְחוֹת וגו'. וְכֵן הַגִּבְעוֹנִים שֶׁהָיוּ גֵּרִים גְּרוּרִים וְלֹא הָיוּ גֵּרֵי אֱמֶת אֶלָּא מִן הַיִּרְאָה נִתְגַּיְּרוּ קִבַּלְתִּי אוֹתָם, וְעַל שֶׁבִּקֵּשׁ שָׁאוּל לְהִזְדַּקֵּק לָהֶם וְהָרַג הַכֹּהֲנִים שֶׁהָיוּ מַסְפִּיקִין מְזוֹנוֹתָן, הֲרַגְתִּיו. וְלֹא עוֹד אֶלָּא שֶׁהֵבֵאתִי שָׁלשׁ שָׁנִים רָעָב בִּשְׁבִילָם, שֶׁנֶּאֱמַר (שמואל ב כא, א): וַיְהִי רָעָב בִּימֵי דָוִד וגו', וּמַה אִם לַגִּבְעוֹנִים שֶׁבָּאוּ אֶצְלְכֶם לֹא פָסַלְתִּי, לְבָנַי אֲנִי פּוֹסֵל, הֱוֵי: וְלֹא דִּבֶּר ה' לִמְחוֹת וגו', וְעַל אַחַת כַּמָּה וְכַמָּה לַלְוִיִּם שֶׁהֵם מְשָׁרְתִים לְפָנַי, הֱוֵי: אַל תַּכְרִיתוּ. אַל תַּכְרִיתוּ, הֲדָא הוּא דִכְתִיב (נחום א, ז): טוֹב ה' לְמָעוֹז בְּיוֹם צָרָה, אֵין מִדּוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא כְּמִדַת בָּשָׂר וָדָם, מֶלֶךְ בָּשָׂר וָדָם שֶׁמָּרְדָה עָלָיו מְדִינָה, הוּא עוֹשֶׂה בָהּ אַנְדְּרוֹלוֹמוּסְיָא וְהוֹרֵג הַטּוֹבִים עִם הָרָעִים, וְהַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן, בְּשָׁעָה שֶׁהַדּוֹר מַכְעִיס לְפָנָיו הוּא מְמַלֵּט הַצַּדִּיקִים וּמְאַבֵּד לָרְשָׁעִים, חָטָא דּוֹר אֱנוֹשׁ אִבֵּד אוֹתָם, הִצִּיל לַחֲנוֹךְ (בראשית ה, כד): וַיִּתְהַלֵּךְ חֲנוֹךְ, לָמָּה (נחום א, ז): בְּיוֹם צָרָה וְיֹדֵעַ חֹסֵי בוֹ. דּוֹר הַמַּבּוּל הִכְעִיסוּ וְאִבְּדָן וְהִצִּיל לְנֹחַ (בראשית ו, ח): וְנֹחַ מָצָא חֵן בְּעֵינֵי ה', הֱוֵי: בְּיוֹם צָרָה וְיֹדֵעַ חֹסֵי בוֹ. סְדוֹמִיִּים הִכְעִיסוּ וְאִבְּדָם וְהִצִּיל לוֹט, שֶׁנֶּאֱמַר (בראשית יט, כט): וַיְהִי בְּשַׁחֵת ה' אֶת עָרֵי הַכִּכָּר וגו', הֱוֵי: בְּיוֹם צָרָה וְיֹדֵעַ חֹסֵי בוֹ. הֵבִיא חשֶׁךְ עַל הַמִּצְרִיִּים (שמות י, כג): וּלְכָל בְּנֵי יִשְׂרָאֵל הָיָה אוֹר, הֱוֵי: בְּיוֹם צָרָה וְיֹדֵעַ חֹסֵי בוֹ, יָצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם בָּאוּ לַמִּדְבָּר עָשׂוּ אוֹתוֹ מַעֲשֶׂה חוּץ מִשִּׁבְטוֹ שֶׁל לֵוִי, שֶׁנֶּאֱמַר (שמות לב, כו): מִי לַה' אֵלָי וַיֵּאָסְפוּ אֵלָיו כָּל בְּנֵי לֵוִי, מִיָּד עָמַד משֶׁה וְהָרַג לַחוֹטְאִים עַל יְדֵי שֵׁבֶט לֵוִי, שֶׁנֶּאֱמַר (שמות לב, כח): וַיַּעֲשׂוּ בְנֵי לֵוִי כִּדְבַר משֶׁה, וְנָגַף הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֵׂי מַעֲשֵׂה הָעֵגֶל וְלֹא נָגַף שֵׁבֶט לֵוִי, שֶׁנֶּאֱמַר (שמות לב, לה): וַיִּגֹּף ה' וגו', הֱוֵי: בְּיוֹם צָרָה וְיֹדֵעַ חֹסֵי בוֹ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא שֵׁבֶט לֵוִי חָסוּ בִּי וְקִדְשׁוּ שְׁמִי בָּעֵגֶל, הַדִין הוּא שֶׁאֵדַע אוֹתָם לְטוֹב וְאַצִּילֵם מִצָּרָה, לְפִיכָךְ הִזְהִיר לְמשֶׁה וּלְאַהֲרֹן עַל בְּנֵי קְהָת שֶׁהָיוּ לְוִיִּם שֶׁלֹא יִתְכַּלּוּ בְּמַעֲשֵׂה הָאָרוֹן, הֲדָא הוּא דִכְתִיב: אַל תַּכְרִיתוּ וגו'. | |
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| 72. Cyril of Alexandria, Letters, 0 (4th cent. CE - 5th cent. CE) Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 402 |
| 73. Cyril of Alexandria, Contra Iulianum, 19 (4th cent. CE - 5th cent. CE) Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 102 |
| 74. Anon., Apostolic Constitutions, 8.5 (4th cent. CE - 4th cent. CE) Tagged with subjects: •testament of abraham Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 50 |
| 75. Anon., Joseph And Aseneth, 17.10 Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 102 |
| 76. Anon., Pirqe Rabbi Eliezer, None Tagged with subjects: •testament of abraham Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 47 |
| 77. Anon., De Rebus Bellicis, 29.3 Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 402 |
| 78. Anon., Testament of Abraham, 1, 10, 15-16, 4, 9, 11 Tagged with subjects: •nan Found in books: Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 318 |
| 79. Anon., Psalms of Solomon, 18.3 Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 89 |
| 80. Anon., Scholia On Argonautika, 9.3 Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 102 |
| 82. Proclus of Constantinople, Hom. On The Theophany, None Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 102 |
| 83. Anon., Life of Enoch Jellinek, None Tagged with subjects: •testament of abraham Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 46 |
| 84. Origen, Epistula, 2.292 Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 102 |
| 85. Nossis, Ap, 2.531.2 Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 102 |
| 86. Nicodemus of Heraclea, Anth. Pal., None Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 12 |
| 87. Anon., Apocalypse of Abraham, 10 Tagged with subjects: •testament of abraham Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 70 |
| 89. Cyril of Alexandria, Exp. In Ps. P., None Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 402 |
| 90. Cyril of Alexandria, Comm. In, 2 Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 102 |
| 91. Anon., Ascension of Isaiah, 7.25, 9.13, 11.7-11.8, 11.14 Tagged with subjects: •testament of abraham Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 50, 198 |
93. Anon., 4 Ezra, 2.18, 5.50 Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 102 | 2.18. I will send you help, my servants Isaiah and Jeremiah. According to their counsel I have consecrated and prepared for you twelve trees loaded with various fruits, 5.50. Then I inquired and said, "Since thou hast now given me the opportunity, let me speak before thee. Is our mother, of whom thou hast told me, still young? Or is she now approaching old age?" |
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| 94. Anon., 3 Enoch, 18.23-18.25, 26.1, 27.2, 33.2 Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 44 |
| 95. Anon., 2 Enoch, 22.11, 36.1, 40.2 Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 46, 47 |
| 96. Anon., Testament of Abraham A, 11-12, 14-15, 10 Tagged with subjects: •nan Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 47, 70 |
| 97. Anon., Scholia In Aeschinem (Uetera) Oration, 1.1, 8.1 Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 89, 102 |
| 98. Dead Sea Scrolls, 4Q203, None Tagged with subjects: •testament of abraham Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 46 |
| 99. Dead Sea Scrolls, Masada Shirshabb, 2.16-2.22 Tagged with subjects: •testament of abraham Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 46 |
| 100. Apollodorus, F, 1.10.10, 2.24.2 Tagged with subjects: •abraham, isaac, and jacob/patriarchs, abraham, testament of Found in books: Allison (2018), 4 Baruch, 102 |
101. Anon., 4 Baruch, 1.1, 1.4-1.6, 2.7, 3.1-3.2, 3.4, 3.9-3.10, 3.15, 4.2, 4.11, 5.1, 5.7, 5.12, 5.15, 5.21, 5.23, 5.26, 6.1-6.23, 7.2, 7.8, 7.12, 7.19, 7.26, 8.1, 8.6-8.9, 9.1-9.2, 9.6-9.9, 9.14, 9.30 Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 12, 63, 89, 102, 402 | 1.4. And Jeremiah answered, saying: I beseech you, Lord, permit me, your servant, to speak in your presence. 1.5. And the Lord said to him: Speak, my chosen one Jeremiah. 1.6. And Jeremiah spoke, saying: Lord Almighty, would you deliver the chosen city into the hands of the Chaldeans, so that the king with the multitude of his people might boast and say: "I have prevailed over the holy city of God"? 2.7. And Jeremiah said: God is delivering the city into the hands of the king of the Chaldeans, to take the people captive into Babylon. 3.1. And when the hour of the night arrived, as the Lord had told Jeremiahthey came up together on the walls of the city, Jeremiah and Baruch. 3.2. And behold, there came a sound of trumpets; and angels emerged fromheaven holding torches in their hands, and they set them on the wallsof the city. 3.4. And Jeremiah besought the angels, saying: I beseech you, do not destroy the city yet, until I say something to the Lord. 3.10. And the Lord said to him: Take them and consign them to the earth, saying: Hear, Earth, the voice of your creator who formed you in the abundance of waters, who sealed you with seven seals for seven epochs, and after this you will receive your ornaments (?) -- 3.15. And you, Jeremiah, go with your people into Babylon and stay with them, preaching to them, until I cause them to return to the city. 4.2. And the great angel trumpeted, saying: Enter the city, host of the Chaldeans; for behold, the gate is opened for you. 4.11. When he had said this, Baruch departed from the city, weeping andsaying: Grieving because of you, Jerusalem, I went out from you. 5.1. But Abimelech took the figs in the burning heat; and coming upon atree, he sat under its shade to rest a bit. 5.7. So he got up and took the basket of figs and placed it on hisshoulders, and he entered into Jerusalem and did not recognizeit -- neither his own house, nor the place -- nor did he find his ownfamily or any of his acquaintances. 5.12. And again he returned to the city and searched, and found no one ofhis own people; and he said: The Lord be blessed, for a great trance has come over me! 5.15. And as he sat, he saw an old man coming from the field; and Abimelechsaid to him: I say to you, old man, what city is this? 5.21. Even if the heavenly torrents had descended on them, there has not yet been time for them to go into Babylon! 5.23. And I went and got them, and when I came to a certain tree in the burning heat, I sat to rest a little; and I leaned my head on the basket and fell asleep. 5.26. But that you might know, take the figs and see! 6.1. After this, Abimelech went out of the city and prayed to the Lord. 6.2. And behold, an angel of the Lord came and took him by the right handand brought him back to where Baruch was sitting, and he found him ina tomb. 6.3. And when they saw each other, they both wept and kissed each other. 6.4. But when Baruch looked up he saw with his own eyes the figs that werecovered in Abimelech's basket. 6.5. And lifting his eyes to heaven, he prayed, saying: 6.6. You are the God who gives a reward to those who love you. Prepare yourself, my heart, and rejoice and be glad while you are in your tabernacle, saying to your fleshly house, "your grief has been changed to joy;" for the Sufficient One is coming and will deliver you in your tabernacle -- for there is no sin in you. 6.7. Revive in your tabernacle, in your virginal faith, and believe that you will live! 6.8. Look at this basket of figs -- for behold, they are 66 years old and have not become shrivelled or rotten, but they are dripping milk. 6.9. So it will be with you, my flesh, if you do what is commanded you by the angel of righteousness. 6.10. He who preserved the basket of figs, the same will again preserve you by his power. 6.11. When Baruch had said this, he said to Abimelech: Stand up and let us pray that the Lord may make known to us how we shall be able to send to Jeremiah in Babylon the report about the shelter provided for you on the way. 6.12. And Baruch prayed, saying: Lord God, our strength is the elect light which comes forth from your mouth. 6.13. We beseech and beg of your goodness -- you whose great name no one is able to know -- hear the voice of your servants and let knowledge come into our hearts. 6.13. These, then, are the words which the Lord, the God of Israel, spoke, who led us out of Egypt, out of the great furnace: Because you did not keep my ordices, but your heart was lifted up, and you were haughty before me, in anger and wrath I delivered you to the furnace in Babylon. 6.14. What shall we do, and how shall we send this report to Jeremiah in Babylon? 6.15. And while Baruch was still praying, behold an angel of the Lord cameand said all these words to Baruch: Agent of the light, do not be anxious about how you will send to Jeremiah; for an eagle is coming to you at the hour of light tomorrow, and you will direct him to Jeremiah. 6.16. Therefore, write in a letter: Say to the children of Israel: Let the stranger who comes among you be set apart and let 15 days go by; and after this I will lead you into your city, says the Lord. 6.17. He who is not separated from Babylon will not enter into the city; and I will punish them by keeping them from being received back by the Babylonians, says the Lord. 6.18. And when the angel had said this, he departed from Baruch. 6.19. And Baruch sent to the market of the gentiles and got papyrus and inkand wrote a letter as follows: Baruch, the servant of God, writes to Jeremiah in the captivity of Babylon: 6.20. Greetings! Rejoice, for God has not allowed us to depart from this body grieving for the city which was laid waste and outraged. 6.21. Wherefore the Lord has had compassion on our tears, and has remembered the covet which he established with our fathers Abraham, Isaac and Jacob. 6.22. And he sent his angel to me, and he told me these words which I send to you. 7.2. And the eagle said to him in a human voice: Hail, Baruch, steward of the faith. 7.8. Do not be like the raven which Noah sent out and which never came back to him in the ark; but be like the dove which, the third time, brought a report to the righteous one. 7.12. Then the eagle took flight and went away to Babylon, having theletter tied to his neck; and when he arrived he rested on a postoutside the city in a desert place. 7.19. (Now this took place so that they might believe.) 7.26. For it is like a father with an only son, who is given over for punishment; and those who see his father and console him cover his face, lest he see how his son is being punished, and be even more ravaged by grief. 8.1. And the day came in which the Lord brought the people out of Babylon. 8.6. So they crossed the Jordan and came to Jerusalem. 8.7. And Jeremiah and Baruch and Abimelech stood up and said: No man joined with Babylonians shall enter this city! 8.8. And they said to one another: Let us arise and return to Babylon to our place --And they departed. 8.9. But while they were coming to Babylon, the Babylonians came out tomeet them, saying: You shall not enter our city, for you hated us and you left us secretly; therefore you cannot come in with us. 9.1. Now those who were with Jeremiah were rejoicing and offeringsacrifices on behalf of the people for nine days. 9.2. But on the tenth, Jeremiah alone offered sacrifice. 9.6. I beg you, almighty Lord of all creation, unbegotten and incomprehensible, in whom all judgment was hidden before these things came into existence. 9.7. When Jeremiah had said this, and while he was standing in thealtar-area with Baruch and Abimelech, he became as one whose soul haddeparted. 9.8. And Baruch and Abimelech were weeping and crying out in a loud voice: Woe to us! For our father Jeremiah has left us -- the priest of God has departed! 9.9. And all the people heard their weeping and they all ran to them andsaw Jeremiah lying on the ground as if dead. 9.14. And after three days his soul came back into his body and he raisedhis voice in the midst of them all and said: Glorify God with one voice! All of you glorify God and the son of God who awakens us -- messiah Jesus -- the light of all the ages, the inextinguishable lamp, the life of faith. 9.30. Then the stone cried out, saying: O foolish children of Israel, why do you stone me, supposing that I am Jeremiah? Behold, Jeremiah is standing in your midst! |
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