1. Hebrew Bible, Deuteronomy, 1.31, 4.34, 6, 6.4-8.20, 6.13, 6.16, 6.17, 7, 7.19, 8, 8.2, 8.3, 8.4, 8.5, 8.15, 8.16, 9, 9.3, 9.6, 9.7, 9.10, 9.11, 9.12, 9.13, 9.14, 9.15, 9.16, 9.17, 9.18, 9.19, 9.20, 9.21, 9.22, 9.23, 9.24, 9.25, 9.26, 9.27, 9.28, 9.29, 9.30, 12, 12.8, 13.2, 13.3, 13.4, 29.2, 31, 32, 32.4, 32.5, 32.6, 32.15, 32.16, 32.17, 32.18, 32.19, 32.20, 32.21, 32.22, 32.23, 32.24, 32.25, 32.26, 32.27, 32.28, 32.29, 32.30, 32.31, 32.32, 32.33, 32.34, 32.35, 32.36, 32.37, 32.38, 32.39, 32.40, 32.41, 32.42, 32.43, 33, 33.8, 33.9, 33.10, 33.11, 34 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 122, 123, 125, 134, 136| 33.11. "בָּרֵךְ יְהוָה חֵילוֹ וּפֹעַל יָדָיו תִּרְצֶה מְחַץ מָתְנַיִם קָמָיו וּמְשַׂנְאָיו מִן־יְקוּמוּן׃", | 33.11. "Bless, LORD, his substance, And accept the work of his hands; Smite through the loins of them that rise up against him, And of them that hate him, that they rise not again.", |
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2. Hebrew Bible, Hosea, 11.1-11.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •wilderness passim, place Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 144, 148| 11.1. "אַחֲרֵי יְהוָה יֵלְכוּ כְּאַרְיֵה יִשְׁאָג כִּי־הוּא יִשְׁאַג וְיֶחֶרְדוּ בָנִים מִיָּם׃", 11.1. "כִּי נַעַר יִשְׂרָאֵל וָאֹהֲבֵהוּ וּמִמִּצְרַיִם קָרָאתִי לִבְנִי׃", 11.2. "קָרְאוּ לָהֶם כֵּן הָלְכוּ מִפְּנֵיהֶם לַבְּעָלִים יְזַבֵּחוּ וְלַפְּסִלִים יְקַטֵּרוּן׃", 11.3. "וְאָנֹכִי תִרְגַּלְתִּי לְאֶפְרַיִם קָחָם עַל־זְרוֹעֹתָיו וְלֹא יָדְעוּ כִּי רְפָאתִים׃", 11.4. "בְּחַבְלֵי אָדָם אֶמְשְׁכֵם בַּעֲבֹתוֹת אַהֲבָה וָאֶהְיֶה לָהֶם כִּמְרִימֵי עֹל עַל לְחֵיהֶם וְאַט אֵלָיו אוֹכִיל׃", | 11.1. "When Israel was a child, then I loved him, And out of Egypt I called My son.", 11.2. "The more they called them, the more they went from them; They sacrificed unto the Baalim, And offered to graven images.", 11.3. "And I, I taught Ephraim to walk, Taking them by their arms; But they knew not that I healed them.", 11.4. "I drew them with cords of a man, With bands of love; And I was to them as they that take off the yoke on their jaws, And I fed them gently.", |
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3. Hebrew Bible, Genesis, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 117| 22.1. "וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה וְהָאֱלֹהִים נִסָּה אֶת־אַבְרָהָם וַיֹּאמֶר אֵלָיו אַבְרָהָם וַיֹּאמֶר הִנֵּנִי׃", 22.1. "וַיִּשְׁלַח אַבְרָהָם אֶת־יָדוֹ וַיִּקַּח אֶת־הַמַּאֲכֶלֶת לִשְׁחֹט אֶת־בְּנוֹ׃", | 22.1. "And it came to pass after these things, that God did prove Abraham, and said unto him: ‘Abraham’; and he said: ‘Here am I.’", |
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4. Hebrew Bible, Exodus, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 97, 117, 118, 125, 130| 17.3. "וַיִּצְמָא שָׁם הָעָם לַמַּיִם וַיָּלֶן הָעָם עַל־מֹשֶׁה וַיֹּאמֶר לָמָּה זֶּה הֶעֱלִיתָנוּ מִמִּצְרַיִם לְהָמִית אֹתִי וְאֶת־בָּנַי וְאֶת־מִקְנַי בַּצָּמָא׃", | 17.3. "And the people thirsted there for water; and the people murmured against Moses, and said: ‘Wherefore hast thou brought us up out of Egypt, to kill us and our children and our cattle with thirst?’", |
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5. Hebrew Bible, Leviticus, 5.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •wilderness passim, place Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 121| 5.4. "אוֹ נֶפֶשׁ כִּי תִשָּׁבַע לְבַטֵּא בִשְׂפָתַיִם לְהָרַע אוֹ לְהֵיטִיב לְכֹל אֲשֶׁר יְבַטֵּא הָאָדָם בִּשְׁבֻעָה וְנֶעְלַם מִמֶּנּוּ וְהוּא־יָדַע וְאָשֵׁם לְאַחַת מֵאֵלֶּה׃", | 5.4. "or if any one swear clearly with his lips to do evil, or to do good, whatsoever it be that a man shall utter clearly with an oath, and it be hid from him; and, when he knoweth of it, be guilty in one of these things;", |
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6. Hebrew Bible, Numbers, 11.1-11.35, 14.1-14.4, 14.10-14.38, 16.11, 20.1-20.13, 20.29, 21.1-21.6, 25.1-25.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 97, 99, 100, 101, 102, 112, 113, 117, 118, 121, 122, 123, 125, 128, 130, 149| 11.1. "וַיְהִי הָעָם כְּמִתְאֹנְנִים רַע בְּאָזְנֵי יְהוָה וַיִּשְׁמַע יְהוָה וַיִּחַר אַפּוֹ וַתִּבְעַר־בָּם אֵשׁ יְהוָה וַתֹּאכַל בִּקְצֵה הַמַּחֲנֶה׃", 11.1. "וַיִּשְׁמַע מֹשֶׁה אֶת־הָעָם בֹּכֶה לְמִשְׁפְּחֹתָיו אִישׁ לְפֶתַח אָהֳלוֹ וַיִּחַר־אַף יְהוָה מְאֹד וּבְעֵינֵי מֹשֶׁה רָע׃", 11.2. "עַד חֹדֶשׁ יָמִים עַד אֲשֶׁר־יֵצֵא מֵאַפְּכֶם וְהָיָה לָכֶם לְזָרָא יַעַן כִּי־מְאַסְתֶּם אֶת־יְהוָה אֲשֶׁר בְּקִרְבְּכֶם וַתִּבְכּוּ לְפָנָיו לֵאמֹר לָמָּה זֶּה יָצָאנוּ מִמִּצְרָיִם׃", 11.2. "וַיִּצְעַק הָעָם אֶל־מֹשֶׁה וַיִּתְפַּלֵּל מֹשֶׁה אֶל־יְהוָה וַתִּשְׁקַע הָאֵשׁ׃", 11.3. "וַיִּקְרָא שֵׁם־הַמָּקוֹם הַהוּא תַּבְעֵרָה כִּי־בָעֲרָה בָם אֵשׁ יְהוָה׃", 11.3. "וַיֵּאָסֵף מֹשֶׁה אֶל־הַמַּחֲנֶה הוּא וְזִקְנֵי יִשְׂרָאֵל׃", 11.4. "וְהָאסַפְסֻף אֲשֶׁר בְּקִרְבּוֹ הִתְאַוּוּ תַּאֲוָה וַיָּשֻׁבוּ וַיִּבְכּוּ גַּם בְּנֵי יִשְׂרָאֵל וַיֹּאמְרוּ מִי יַאֲכִלֵנוּ בָּשָׂר׃", 11.5. "זָכַרְנוּ אֶת־הַדָּגָה אֲשֶׁר־נֹאכַל בְּמִצְרַיִם חִנָּם אֵת הַקִּשֻּׁאִים וְאֵת הָאֲבַטִּחִים וְאֶת־הֶחָצִיר וְאֶת־הַבְּצָלִים וְאֶת־הַשּׁוּמִים׃", 11.6. "וְעַתָּה נַפְשֵׁנוּ יְבֵשָׁה אֵין כֹּל בִּלְתִּי אֶל־הַמָּן עֵינֵינוּ׃", 11.7. "וְהַמָּן כִּזְרַע־גַּד הוּא וְעֵינוֹ כְּעֵין הַבְּדֹלַח׃", 11.8. "שָׁטוּ הָעָם וְלָקְטוּ וְטָחֲנוּ בָרֵחַיִם אוֹ דָכוּ בַּמְּדֹכָה וּבִשְּׁלוּ בַּפָּרוּר וְעָשׂוּ אֹתוֹ עֻגוֹת וְהָיָה טַעְמוֹ כְּטַעַם לְשַׁד הַשָּׁמֶן׃", 11.9. "וּבְרֶדֶת הַטַּל עַל־הַמַּחֲנֶה לָיְלָה יֵרֵד הַמָּן עָלָיו׃", 11.11. "וַיֹּאמֶר מֹשֶׁה אֶל־יְהוָה לָמָה הֲרֵעֹתָ לְעַבְדֶּךָ וְלָמָּה לֹא־מָצָתִי חֵן בְּעֵינֶיךָ לָשׂוּם אֶת־מַשָּׂא כָּל־הָעָם הַזֶּה עָלָי׃", 11.12. "הֶאָנֹכִי הָרִיתִי אֵת כָּל־הָעָם הַזֶּה אִם־אָנֹכִי יְלִדְתִּיהוּ כִּי־תֹאמַר אֵלַי שָׂאֵהוּ בְחֵיקֶךָ כַּאֲשֶׁר יִשָּׂא הָאֹמֵן אֶת־הַיֹּנֵק עַל הָאֲדָמָה אֲשֶׁר נִשְׁבַּעְתָּ לַאֲבֹתָיו׃", 11.13. "מֵאַיִן לִי בָּשָׂר לָתֵת לְכָל־הָעָם הַזֶּה כִּי־יִבְכּוּ עָלַי לֵאמֹר תְּנָה־לָּנוּ בָשָׂר וְנֹאכֵלָה׃", 11.14. "לֹא־אוּכַל אָנֹכִי לְבַדִּי לָשֵׂאת אֶת־כָּל־הָעָם הַזֶּה כִּי כָבֵד מִמֶּנִּי׃", 11.15. "וְאִם־כָּכָה אַתְּ־עֹשֶׂה לִּי הָרְגֵנִי נָא הָרֹג אִם־מָצָאתִי חֵן בְּעֵינֶיךָ וְאַל־אֶרְאֶה בְּרָעָתִי׃", 11.16. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה אֶסְפָה־לִּי שִׁבְעִים אִישׁ מִזִּקְנֵי יִשְׂרָאֵל אֲשֶׁר יָדַעְתָּ כִּי־הֵם זִקְנֵי הָעָם וְשֹׁטְרָיו וְלָקַחְתָּ אֹתָם אֶל־אֹהֶל מוֹעֵד וְהִתְיַצְּבוּ שָׁם עִמָּךְ׃", 11.17. "וְיָרַדְתִּי וְדִבַּרְתִּי עִמְּךָ שָׁם וְאָצַלְתִּי מִן־הָרוּחַ אֲשֶׁר עָלֶיךָ וְשַׂמְתִּי עֲלֵיהֶם וְנָשְׂאוּ אִתְּךָ בְּמַשָּׂא הָעָם וְלֹא־תִשָּׂא אַתָּה לְבַדֶּךָ׃", 11.18. "וְאֶל־הָעָם תֹּאמַר הִתְקַדְּשׁוּ לְמָחָר וַאֲכַלְתֶּם בָּשָׂר כִּי בְּכִיתֶם בְּאָזְנֵי יְהוָה לֵאמֹר מִי יַאֲכִלֵנוּ בָּשָׂר כִּי־טוֹב לָנוּ בְּמִצְרָיִם וְנָתַן יְהוָה לָכֶם בָּשָׂר וַאֲכַלְתֶּם׃", 11.19. "לֹא יוֹם אֶחָד תֹּאכְלוּן וְלֹא יוֹמָיִם וְלֹא חֲמִשָּׁה יָמִים וְלֹא עֲשָׂרָה יָמִים וְלֹא עֶשְׂרִים יוֹם׃", 11.21. "וַיֹּאמֶר מֹשֶׁה שֵׁשׁ־מֵאוֹת אֶלֶף רַגְלִי הָעָם אֲשֶׁר אָנֹכִי בְּקִרְבּוֹ וְאַתָּה אָמַרְתָּ בָּשָׂר אֶתֵּן לָהֶם וְאָכְלוּ חֹדֶשׁ יָמִים׃", 11.22. "הֲצֹאן וּבָקָר יִשָּׁחֵט לָהֶם וּמָצָא לָהֶם אִם אֶת־כָּל־דְּגֵי הַיָּם יֵאָסֵף לָהֶם וּמָצָא לָהֶם׃", 11.23. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הֲיַד יְהוָה תִּקְצָר עַתָּה תִרְאֶה הֲיִקְרְךָ דְבָרִי אִם־לֹא׃", 11.24. "וַיֵּצֵא מֹשֶׁה וַיְדַבֵּר אֶל־הָעָם אֵת דִּבְרֵי יְהוָה וַיֶּאֱסֹף שִׁבְעִים אִישׁ מִזִּקְנֵי הָעָם וַיַּעֲמֵד אֹתָם סְבִיבֹת הָאֹהֶל׃", 11.25. "וַיֵּרֶד יְהוָה בֶּעָנָן וַיְדַבֵּר אֵלָיו וַיָּאצֶל מִן־הָרוּחַ אֲשֶׁר עָלָיו וַיִּתֵּן עַל־שִׁבְעִים אִישׁ הַזְּקֵנִים וַיְהִי כְּנוֹחַ עֲלֵיהֶם הָרוּחַ וַיִּתְנַבְּאוּ וְלֹא יָסָפוּ׃", 11.26. "וַיִּשָּׁאֲרוּ שְׁנֵי־אֲנָשִׁים בַּמַּחֲנֶה שֵׁם הָאֶחָד אֶלְדָּד וְשֵׁם הַשֵּׁנִי מֵידָד וַתָּנַח עֲלֵיהֶם הָרוּחַ וְהֵמָּה בַּכְּתֻבִים וְלֹא יָצְאוּ הָאֹהֱלָה וַיִּתְנַבְּאוּ בַּמַּחֲנֶה׃", 11.27. "וַיָּרָץ הַנַּעַר וַיַּגֵּד לְמֹשֶׁה וַיֹּאמַר אֶלְדָּד וּמֵידָד מִתְנַבְּאִים בַּמַּחֲנֶה׃", 11.28. "וַיַּעַן יְהוֹשֻׁעַ בִּן־נוּן מְשָׁרֵת מֹשֶׁה מִבְּחֻרָיו וַיֹּאמַר אֲדֹנִי מֹשֶׁה כְּלָאֵם׃", 11.29. "וַיֹּאמֶר לוֹ מֹשֶׁה הַמְקַנֵּא אַתָּה לִי וּמִי יִתֵּן כָּל־עַם יְהוָה נְבִיאִים כִּי־יִתֵּן יְהוָה אֶת־רוּחוֹ עֲלֵיהֶם׃", 11.31. "וְרוּחַ נָסַע מֵאֵת יְהוָה וַיָּגָז שַׂלְוִים מִן־הַיָּם וַיִּטֹּשׁ עַל־הַמַּחֲנֶה כְּדֶרֶךְ יוֹם כֹּה וּכְדֶרֶךְ יוֹם כֹּה סְבִיבוֹת הַמַּחֲנֶה וּכְאַמָּתַיִם עַל־פְּנֵי הָאָרֶץ׃", 11.32. "וַיָּקָם הָעָם כָּל־הַיּוֹם הַהוּא וְכָל־הַלַּיְלָה וְכֹל יוֹם הַמָּחֳרָת וַיַּאַסְפוּ אֶת־הַשְּׂלָו הַמַּמְעִיט אָסַף עֲשָׂרָה חֳמָרִים וַיִּשְׁטְחוּ לָהֶם שָׁטוֹחַ סְבִיבוֹת הַמַּחֲנֶה׃", 11.33. "הַבָּשָׂר עוֹדֶנּוּ בֵּין שִׁנֵּיהֶם טֶרֶם יִכָּרֵת וְאַף יְהוָה חָרָה בָעָם וַיַּךְ יְהוָה בָּעָם מַכָּה רַבָּה מְאֹד׃", 11.34. "וַיִּקְרָא אֶת־שֵׁם־הַמָּקוֹם הַהוּא קִבְרוֹת הַתַּאֲוָה כִּי־שָׁם קָבְרוּ אֶת־הָעָם הַמִּתְאַוִּים׃", 11.35. "מִקִּבְרוֹת הַתַּאֲוָה נָסְעוּ הָעָם חֲצֵרוֹת וַיִּהְיוּ בַּחֲצֵרוֹת׃", 14.1. "וַיֹּאמְרוּ כָּל־הָעֵדָה לִרְגּוֹם אֹתָם בָּאֲבָנִים וּכְבוֹד יְהוָה נִרְאָה בְּאֹהֶל מוֹעֵד אֶל־כָּל־בְּנֵי יִשְׂרָאֵל׃", 14.1. "וַתִּשָּׂא כָּל־הָעֵדָה וַיִּתְּנוּ אֶת־קוֹלָם וַיִּבְכּוּ הָעָם בַּלַּיְלָה הַהוּא׃", 14.2. "וַיִּלֹּנוּ עַל־מֹשֶׁה וְעַל־אַהֲרֹן כֹּל בְּנֵי יִשְׂרָאֵל וַיֹּאמְרוּ אֲלֵהֶם כָּל־הָעֵדָה לוּ־מַתְנוּ בְּאֶרֶץ מִצְרַיִם אוֹ בַּמִּדְבָּר הַזֶּה לוּ־מָתְנוּ׃", 14.2. "וַיֹּאמֶר יְהוָה סָלַחְתִּי כִּדְבָרֶךָ׃", 14.3. "וְלָמָה יְהוָה מֵבִיא אֹתָנוּ אֶל־הָאָרֶץ הַזֹּאת לִנְפֹּל בַּחֶרֶב נָשֵׁינוּ וְטַפֵּנוּ יִהְיוּ לָבַז הֲלוֹא טוֹב לָנוּ שׁוּב מִצְרָיְמָה׃", 14.3. "אִם־אַתֶּם תָּבֹאוּ אֶל־הָאָרֶץ אֲשֶׁר נָשָׂאתִי אֶת־יָדִי לְשַׁכֵּן אֶתְכֶם בָּהּ כִּי אִם־כָּלֵב בֶּן־יְפֻנֶּה וִיהוֹשֻׁעַ בִּן־נוּן׃", 14.4. "וַיֹּאמְרוּ אִישׁ אֶל־אָחִיו נִתְּנָה רֹאשׁ וְנָשׁוּבָה מִצְרָיְמָה׃", 14.4. "וַיַּשְׁכִּמוּ בַבֹּקֶר וַיַּעֲלוּ אֶל־רֹאשׁ־הָהָר לֵאמֹר הִנֶּנּוּ וְעָלִינוּ אֶל־הַמָּקוֹם אֲשֶׁר־אָמַר יְהוָה כִּי חָטָאנוּ׃", 14.11. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה עַד־אָנָה יְנַאֲצֻנִי הָעָם הַזֶּה וְעַד־אָנָה לֹא־יַאֲמִינוּ בִי בְּכֹל הָאֹתוֹת אֲשֶׁר עָשִׂיתִי בְּקִרְבּוֹ׃", 14.12. "אַכֶּנּוּ בַדֶּבֶר וְאוֹרִשֶׁנּוּ וְאֶעֱשֶׂה אֹתְךָ לְגוֹי־גָּדוֹל וְעָצוּם מִמֶּנּוּ׃", 14.13. "וַיֹּאמֶר מֹשֶׁה אֶל־יְהוָה וְשָׁמְעוּ מִצְרַיִם כִּי־הֶעֱלִיתָ בְכֹחֲךָ אֶת־הָעָם הַזֶּה מִקִּרְבּוֹ׃", 14.14. "וְאָמְרוּ אֶל־יוֹשֵׁב הָאָרֶץ הַזֹּאת שָׁמְעוּ כִּי־אַתָּה יְהוָה בְּקֶרֶב הָעָם הַזֶּה אֲשֶׁר־עַיִן בְּעַיִן נִרְאָה אַתָּה יְהוָה וַעֲנָנְךָ עֹמֵד עֲלֵהֶם וּבְעַמֻּד עָנָן אַתָּה הֹלֵךְ לִפְנֵיהֶם יוֹמָם וּבְעַמּוּד אֵשׁ לָיְלָה׃", 14.15. "וְהֵמַתָּה אֶת־הָעָם הַזֶּה כְּאִישׁ אֶחָד וְאָמְרוּ הַגּוֹיִם אֲשֶׁר־שָׁמְעוּ אֶת־שִׁמְעֲךָ לֵאמֹר׃", 14.16. "מִבִּלְתִּי יְכֹלֶת יְהוָה לְהָבִיא אֶת־הָעָם הַזֶּה אֶל־הָאָרֶץ אֲשֶׁר־נִשְׁבַּע לָהֶם וַיִּשְׁחָטֵם בַּמִּדְבָּר׃", 14.17. "וְעַתָּה יִגְדַּל־נָא כֹּחַ אֲדֹנָי כַּאֲשֶׁר דִּבַּרְתָּ לֵאמֹר׃", 14.18. "יְהוָה אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד נֹשֵׂא עָוֺן וָפָשַׁע וְנַקֵּה לֹא יְנַקֶּה פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים׃", 14.19. "סְלַח־נָא לַעֲוֺן הָעָם הַזֶּה כְּגֹדֶל חַסְדֶּךָ וְכַאֲשֶׁר נָשָׂאתָה לָעָם הַזֶּה מִמִּצְרַיִם וְעַד־הֵנָּה׃", 14.21. "וְאוּלָם חַי־אָנִי וְיִמָּלֵא כְבוֹד־יְהוָה אֶת־כָּל־הָאָרֶץ׃", 14.22. "כִּי כָל־הָאֲנָשִׁים הָרֹאִים אֶת־כְּבֹדִי וְאֶת־אֹתֹתַי אֲשֶׁר־עָשִׂיתִי בְמִצְרַיִם וּבַמִּדְבָּר וַיְנַסּוּ אֹתִי זֶה עֶשֶׂר פְּעָמִים וְלֹא שָׁמְעוּ בְּקוֹלִי׃", 14.23. "אִם־יִרְאוּ אֶת־הָאָרֶץ אֲשֶׁר נִשְׁבַּעְתִּי לַאֲבֹתָם וְכָל־מְנַאֲצַי לֹא יִרְאוּהָ׃", 14.24. "וְעַבְדִּי כָלֵב עֵקֶב הָיְתָה רוּחַ אַחֶרֶת עִמּוֹ וַיְמַלֵּא אַחֲרָי וַהֲבִיאֹתִיו אֶל־הָאָרֶץ אֲשֶׁר־בָּא שָׁמָּה וְזַרְעוֹ יוֹרִשֶׁנָּה׃", 14.25. "וְהָעֲמָלֵקִי וְהַכְּנַעֲנִי יוֹשֵׁב בָּעֵמֶק מָחָר פְּנוּ וּסְעוּ לָכֶם הַמִּדְבָּר דֶּרֶךְ יַם־סוּף׃", 14.26. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן לֵאמֹר׃", 14.27. "עַד־מָתַי לָעֵדָה הָרָעָה הַזֹּאת אֲשֶׁר הֵמָּה מַלִּינִים עָלָי אֶת־תְּלֻנּוֹת בְּנֵי יִשְׂרָאֵל אֲשֶׁר הֵמָּה מַלִּינִים עָלַי שָׁמָעְתִּי׃", 14.28. "אֱמֹר אֲלֵהֶם חַי־אָנִי נְאֻם־יְהוָה אִם־לֹא כַּאֲשֶׁר דִּבַּרְתֶּם בְּאָזְנָי כֵּן אֶעֱשֶׂה לָכֶם׃", 14.29. "בַּמִּדְבָּר הַזֶּה יִפְּלוּ פִגְרֵיכֶם וְכָל־פְּקֻדֵיכֶם לְכָל־מִסְפַּרְכֶם מִבֶּן עֶשְׂרִים שָׁנָה וָמָעְלָה אֲשֶׁר הֲלִינֹתֶם עָלָי׃", 14.31. "וְטַפְּכֶם אֲשֶׁר אֲמַרְתֶּם לָבַז יִהְיֶה וְהֵבֵיאתִי אֹתָם וְיָדְעוּ אֶת־הָאָרֶץ אֲשֶׁר מְאַסְתֶּם בָּהּ׃", 14.32. "וּפִגְרֵיכֶם אַתֶּם יִפְּלוּ בַּמִּדְבָּר הַזֶּה׃", 14.33. "וּבְנֵיכֶם יִהְיוּ רֹעִים בַּמִּדְבָּר אַרְבָּעִים שָׁנָה וְנָשְׂאוּ אֶת־זְנוּתֵיכֶם עַד־תֹּם פִּגְרֵיכֶם בַּמִּדְבָּר׃", 14.34. "בְּמִסְפַּר הַיָּמִים אֲשֶׁר־תַּרְתֶּם אֶת־הָאָרֶץ אַרְבָּעִים יוֹם יוֹם לַשָּׁנָה יוֹם לַשָּׁנָה תִּשְׂאוּ אֶת־עֲוֺנֹתֵיכֶם אַרְבָּעִים שָׁנָה וִידַעְתֶּם אֶת־תְּנוּאָתִי׃", 14.35. "אֲנִי יְהוָה דִּבַּרְתִּי אִם־לֹא זֹאת אֶעֱשֶׂה לְכָל־הָעֵדָה הָרָעָה הַזֹּאת הַנּוֹעָדִים עָלָי בַּמִּדְבָּר הַזֶּה יִתַּמּוּ וְשָׁם יָמֻתוּ׃", 14.36. "וְהָאֲנָשִׁים אֲשֶׁר־שָׁלַח מֹשֶׁה לָתוּר אֶת־הָאָרֶץ וַיָּשֻׁבוּ וילונו [וַיַּלִּינוּ] עָלָיו אֶת־כָּל־הָעֵדָה לְהוֹצִיא דִבָּה עַל־הָאָרֶץ׃", 14.37. "וַיָּמֻתוּ הָאֲנָשִׁים מוֹצִאֵי דִבַּת־הָאָרֶץ רָעָה בַּמַּגֵּפָה לִפְנֵי יְהוָה׃", 14.38. "וִיהוֹשֻׁעַ בִּן־נוּן וְכָלֵב בֶּן־יְפֻנֶּה חָיוּ מִן־הָאֲנָשִׁים הָהֵם הַהֹלְכִים לָתוּר אֶת־הָאָרֶץ׃", 16.11. "לָכֵן אַתָּה וְכָל־עֲדָתְךָ הַנֹּעָדִים עַל־יְהוָה וְאַהֲרֹן מַה־הוּא כִּי תלונו [תַלִּינוּ] עָלָיו׃", 20.1. "וַיַּקְהִלוּ מֹשֶׁה וְאַהֲרֹן אֶת־הַקָּהָל אֶל־פְּנֵי הַסָּלַע וַיֹּאמֶר לָהֶם שִׁמְעוּ־נָא הַמֹּרִים הֲמִן־הַסֶּלַע הַזֶּה נוֹצִיא לָכֶם מָיִם׃", 20.1. "וַיָּבֹאוּ בְנֵי־יִשְׂרָאֵל כָּל־הָעֵדָה מִדְבַּר־צִן בַּחֹדֶשׁ הָרִאשׁוֹן וַיֵּשֶׁב הָעָם בְּקָדֵשׁ וַתָּמָת שָׁם מִרְיָם וַתִּקָּבֵר שָׁם׃", 20.2. "וְלֹא־הָיָה מַיִם לָעֵדָה וַיִּקָּהֲלוּ עַל־מֹשֶׁה וְעַל־אַהֲרֹן׃", 20.2. "וַיֹּאמֶר לֹא תַעֲבֹר וַיֵּצֵא אֱדוֹם לִקְרָאתוֹ בְּעַם כָּבֵד וּבְיָד חֲזָקָה׃", 20.3. "וַיָּרֶב הָעָם עִם־מֹשֶׁה וַיֹּאמְרוּ לֵאמֹר וְלוּ גָוַעְנוּ בִּגְוַע אַחֵינוּ לִפְנֵי יְהוָה׃", 20.4. "וְלָמָה הֲבֵאתֶם אֶת־קְהַל יְהוָה אֶל־הַמִּדְבָּר הַזֶּה לָמוּת שָׁם אֲנַחְנוּ וּבְעִירֵנוּ׃", 20.5. "וְלָמָה הֶעֱלִיתֻנוּ מִמִּצְרַיִם לְהָבִיא אֹתָנוּ אֶל־הַמָּקוֹם הָרָע הַזֶּה לֹא מְקוֹם זֶרַע וּתְאֵנָה וְגֶפֶן וְרִמּוֹן וּמַיִם אַיִן לִשְׁתּוֹת׃", 20.6. "וַיָּבֹא מֹשֶׁה וְאַהֲרֹן מִפְּנֵי הַקָּהָל אֶל־פֶּתַח אֹהֶל מוֹעֵד וַיִּפְּלוּ עַל־פְּנֵיהֶם וַיֵּרָא כְבוֹד־יְהוָה אֲלֵיהֶם׃", 20.7. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 20.8. "קַח אֶת־הַמַּטֶּה וְהַקְהֵל אֶת־הָעֵדָה אַתָּה וְאַהֲרֹן אָחִיךָ וְדִבַּרְתֶּם אֶל־הַסֶּלַע לְעֵינֵיהֶם וְנָתַן מֵימָיו וְהוֹצֵאתָ לָהֶם מַיִם מִן־הַסֶּלַע וְהִשְׁקִיתָ אֶת־הָעֵדָה וְאֶת־בְּעִירָם׃", 20.9. "וַיִּקַּח מֹשֶׁה אֶת־הַמַּטֶּה מִלִּפְנֵי יְהוָה כַּאֲשֶׁר צִוָּהוּ׃", 20.11. "וַיָּרֶם מֹשֶׁה אֶת־יָדוֹ וַיַּךְ אֶת־הַסֶּלַע בְּמַטֵּהוּ פַּעֲמָיִם וַיֵּצְאוּ מַיִם רַבִּים וַתֵּשְׁתְּ הָעֵדָה וּבְעִירָם׃", 20.12. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן יַעַן לֹא־הֶאֱמַנְתֶּם בִּי לְהַקְדִּישֵׁנִי לְעֵינֵי בְּנֵי יִשְׂרָאֵל לָכֵן לֹא תָבִיאוּ אֶת־הַקָּהָל הַזֶּה אֶל־הָאָרֶץ אֲשֶׁר־נָתַתִּי לָהֶם׃", 20.13. "הֵמָּה מֵי מְרִיבָה אֲשֶׁר־רָבוּ בְנֵי־יִשְׂרָאֵל אֶת־יְהוָה וַיִּקָּדֵשׁ בָּם׃", 20.29. "וַיִּרְאוּ כָּל־הָעֵדָה כִּי גָוַע אַהֲרֹן וַיִּבְכּוּ אֶת־אַהֲרֹן שְׁלֹשִׁים יוֹם כֹּל בֵּית יִשְׂרָאֵל׃", 21.1. "וַיִּשְׁמַע הַכְּנַעֲנִי מֶלֶךְ־עֲרָד יֹשֵׁב הַנֶּגֶב כִּי בָּא יִשְׂרָאֵל דֶּרֶךְ הָאֲתָרִים וַיִּלָּחֶם בְּיִשְׂרָאֵל וַיִּשְׁבְּ מִמֶּנּוּ שֶׁבִי׃", 21.1. "וַיִּסְעוּ בְּנֵי יִשְׂרָאֵל וַיַּחֲנוּ בְּאֹבֹת׃", 21.2. "וַיִּדַּר יִשְׂרָאֵל נֶדֶר לַיהוָה וַיֹּאמַר אִם־נָתֹן תִּתֵּן אֶת־הָעָם הַזֶּה בְּיָדִי וְהַחֲרַמְתִּי אֶת־עָרֵיהֶם׃", 21.2. "וּמִבָּמוֹת הַגַּיְא אֲשֶׁר בִּשְׂדֵה מוֹאָב רֹאשׁ הַפִּסְגָּה וְנִשְׁקָפָה עַל־פְּנֵי הַיְשִׁימֹן׃", 21.3. "וַנִּירָם אָבַד חֶשְׁבּוֹן עַד־דִּיבוֹן וַנַּשִּׁים עַד־נֹפַח אֲשֶׁר עַד־מֵידְבָא׃", 21.3. "וַיִּשְׁמַע יְהוָה בְּקוֹל יִשְׂרָאֵל וַיִּתֵּן אֶת־הַכְּנַעֲנִי וַיַּחֲרֵם אֶתְהֶם וְאֶת־עָרֵיהֶם וַיִּקְרָא שֵׁם־הַמָּקוֹם חָרְמָה׃", 21.4. "וַיִּסְעוּ מֵהֹר הָהָר דֶּרֶךְ יַם־סוּף לִסְבֹב אֶת־אֶרֶץ אֱדוֹם וַתִּקְצַר נֶפֶשׁ־הָעָם בַּדָּרֶךְ׃", 21.5. "וַיְדַבֵּר הָעָם בֵּאלֹהִים וּבְמֹשֶׁה לָמָה הֶעֱלִיתֻנוּ מִמִּצְרַיִם לָמוּת בַּמִּדְבָּר כִּי אֵין לֶחֶם וְאֵין מַיִם וְנַפְשֵׁנוּ קָצָה בַּלֶּחֶם הַקְּלֹקֵל׃", 21.6. "וַיְשַׁלַּח יְהוָה בָּעָם אֵת הַנְּחָשִׁים הַשְּׂרָפִים וַיְנַשְּׁכוּ אֶת־הָעָם וַיָּמָת עַם־רָב מִיִּשְׂרָאֵל׃", 25.1. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 25.1. "וַיֵּשֶׁב יִשְׂרָאֵל בַּשִּׁטִּים וַיָּחֶל הָעָם לִזְנוֹת אֶל־בְּנוֹת מוֹאָב׃", 25.2. "וַתִּקְרֶאןָ לָעָם לְזִבְחֵי אֱלֹהֵיהֶן וַיֹּאכַל הָעָם וַיִּשְׁתַּחֲוּוּ לֵאלֹהֵיהֶן׃", 25.3. "וַיִּצָּמֶד יִשְׂרָאֵל לְבַעַל פְּעוֹר וַיִּחַר־אַף יְהוָה בְּיִשְׂרָאֵל׃", 25.4. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה קַח אֶת־כָּל־רָאשֵׁי הָעָם וְהוֹקַע אוֹתָם לַיהוָה נֶגֶד הַשָּׁמֶשׁ וְיָשֹׁב חֲרוֹן אַף־יְהוָה מִיִּשְׂרָאֵל׃", 25.5. "וַיֹּאמֶר מֹשֶׁה אֶל־שֹׁפְטֵי יִשְׂרָאֵל הִרְגוּ אִישׁ אֲנָשָׁיו הַנִּצְמָדִים לְבַעַל פְּעוֹר׃", 25.6. "וְהִנֵּה אִישׁ מִבְּנֵי יִשְׂרָאֵל בָּא וַיַּקְרֵב אֶל־אֶחָיו אֶת־הַמִּדְיָנִית לְעֵינֵי מֹשֶׁה וּלְעֵינֵי כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל וְהֵמָּה בֹכִים פֶּתַח אֹהֶל מוֹעֵד׃", 25.7. "וַיַּרְא פִּינְחָס בֶּן־אֶלְעָזָר בֶּן־אַהֲרֹן הַכֹּהֵן וַיָּקָם מִתּוֹךְ הָעֵדָה וַיִּקַּח רֹמַח בְּיָדוֹ׃", 25.8. "וַיָּבֹא אַחַר אִישׁ־יִשְׂרָאֵל אֶל־הַקֻּבָּה וַיִּדְקֹר אֶת־שְׁנֵיהֶם אֵת אִישׁ יִשְׂרָאֵל וְאֶת־הָאִשָּׁה אֶל־קֳבָתָהּ וַתֵּעָצַר הַמַּגֵּפָה מֵעַל בְּנֵי יִשְׂרָאֵל׃", 25.9. "וַיִּהְיוּ הַמֵּתִים בַּמַּגֵּפָה אַרְבָּעָה וְעֶשְׂרִים אָלֶף׃", | 11.1. "And the people were as murmurers, speaking evil in the ears of the LORD; and when the LORD heard it, His anger was kindled; and the fire of the LORD burnt among them, and devoured in the uttermost part of the camp.", 11.2. "And the people cried unto Moses; and Moses prayed unto the LORD, and the fire abated.", 11.3. "And the name of that place was called Taberah, because the fire of the LORD burnt among them.", 11.4. "And the mixed multitude that was among them fell a lusting; and the children of Israel also wept on their part, and said: ‘Would that we were given flesh to eat!", 11.5. "We remember the fish, which we were wont to eat in Egypt for nought; the cucumbers, and the melons, and the leeks, and the onions, and the garlic;", 11.6. "but now our soul is dried away; there is nothing at all; we have nought save this manna to look to.’—", 11.7. "Now the manna was like coriander seed, and the appearance thereof as the appearance of bdellium.", 11.8. "The people went about, and gathered it, and ground it in mills, or beat it in mortars, and seethed it in pots, and made cakes of it; and the taste of it was as the taste of a cake baked with oil.", 11.9. "And when the dew fell upon the camp in the night, the manna fell upon it.—", 11.10. "And Moses heard the people weeping, family by family, every man at the door of his tent; and the anger of the LORD was kindled greatly; and Moses was displeased.", 11.11. "And Moses said unto the LORD: ‘Wherefore hast Thou dealt ill with Thy servant? and wherefore have I not found favour in Thy sight, that Thou layest the burden of all this people upon me?", 11.12. "Have I conceived all this people? have I brought them forth, that Thou shouldest say unto me: Carry them in thy bosom, as a nursing-father carrieth the sucking child, unto the land which Thou didst swear unto their fathers?", 11.13. "Whence should I have flesh to give unto all this people? for they trouble me with their weeping, saying: Give us flesh, that we may eat.", 11.14. "I am not able to bear all this people myself alone, because it is too heavy for me.", 11.15. "And if Thou deal thus with me, kill me, I pray Thee, out of hand, if I have found favour in Thy sight; and let me not look upon my wretchedness.’", 11.16. "And the LORD said unto Moses: ‘Gather unto Me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tent of meeting, that they may stand there with thee.", 11.17. "And I will come down and speak with thee there; and I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone.", 11.18. "And say thou unto the people: Sanctify yourselves against to-morrow, and ye shall eat flesh; for ye have wept in the ears of the LORD, saying: Would that we were given flesh to eat! for it was well with us in Egypt; therefore the LORD will give you flesh, and ye shall eat.", 11.19. "Ye shall not eat one day, nor two days, nor five days, neither ten days, nor twenty days;", 11.20. "but a whole month, until it come out at your nostrils, and it be loathsome unto you; because that ye have rejected the LORD who is among you, and have troubled Him with weeping, saying: Why, now, came we forth out of Egypt?’", 11.21. "And Moses said: ‘The people, among whom I am, are six hundred thousand men on foot; and yet Thou hast said: I will give them flesh, that they may eat a whole month!", 11.22. "If flocks and herds be slain for them, will they suffice them? or if all the fish of the sea be gathered together for them, will they suffice them?’", 11.23. "And the LORD said unto Moses: ‘Is the LORD’S hand waxed short? now shalt thou see whether My word shall come to pass unto thee or not.’", 11.24. "And Moses went out, and told the people the words of the LORD; and he gathered seventy men of the elders of the people, and set them round about the Tent.", 11.25. "And the LORD came down in the cloud, and spoke unto him, and took of the spirit that was upon him, and put it upon the seventy elders; and it came to pass, that, when the spirit rested upon them, they prophesied, but they did so no more.", 11.26. "But there remained two men in the camp, the name of the one was Eldad, and the name of the other Medad; and the spirit rested upon them; and they were of them that were recorded, but had not gone out unto the Tent; and they prophesied in the camp.", 11.27. "And there ran a young man, and told Moses, and said: ‘Eldad and Medad are prophesying in the camp.’", 11.28. "And Joshua the son of Nun, the minister of Moses from his youth up, answered and said: ‘My lord Moses, shut them in.’", 11.29. "And Moses said unto him: ‘Art thou jealous for my sake? would that all the LORD’S people were prophets, that the LORD would put His spirit upon them! ’", 11.30. "And Moses withdrew into the camp, he and the elders of Israel.", 11.31. "And there went forth a wind from the LORD, and brought across quails from the sea, and let them fall by the camp, about a day’s journey on this side, and a day’s journey on the other side, round about the camp, and about two cubits above the face of the earth.", 11.32. "And the people rose up all that day, and all the night, and all the next day, and gathered the quails; he that gathered least gathered ten heaps; and they spread them all abroad for themselves round about the camp.", 11.33. "While the flesh was yet between their teeth, ere it was chewed, the anger of the LORD was kindled against the people, and the LORD smote the people with a very great plague.", 11.34. "And the name of that place was called Kibroth-hattaavah, because there they buried the people that lusted.", 11.35. "From Kibroth-hattaavah the people journeyed unto Hazeroth; and they abode at Hazeroth.", 14.1. "And all the congregation lifted up their voice, and cried; and the people wept that night.", 14.2. "And all the children of Israel murmured against Moses and against Aaron; and the whole congregation said unto them: ‘Would that we had died in the land of Egypt! or would we had died in this wilderness!", 14.3. "And wherefore doth the LORD bring us unto this land, to fall by the sword? Our wives and our little ones will be a prey; were it not better for us to return into Egypt?’", 14.4. "And they said one to another: ‘Let us make a captain, and let us return into Egypt.’", 14.10. "But all the congregation bade stone them with stones, when the glory of the LORD appeared in the tent of meeting unto all the children of Israel.", 14.11. "And the LORD said unto Moses: ‘How long will this people despise Me? and how long will they not believe in Me, for all the signs which I have wrought among them?", 14.12. "I will smite them with the pestilence, and destroy them, and will make of thee a nation greater and mightier than they.’", 14.13. "And Moses said unto the LORD: ‘When the Egyptians shall hear—for Thou broughtest up this people in Thy might from among them—", 14.14. "they will say to the inhabitants of this land, who have heard that Thou LORD art in the midst of this people; inasmuch as Thou LORD art seen face to face, and Thy cloud standeth over them, and Thou goest before them, in a pillar of cloud by day, and in a pillar of fire by night;", 14.15. "now if Thou shalt kill this people as one man, then the nations which have heard the fame of Thee will speak, saying:", 14.16. "Because the LORD was not able to bring this people into the land which He swore unto them, therefore He hath slain them in the wilderness.", 14.17. "And now, I pray Thee, let the power of the Lord be great, according as Thou hast spoken, saying:", 14.18. "The LORD is slow to anger, and plenteous in lovingkindness, forgiving iniquity and transgression, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, upon the third and upon the fourth generation.", 14.19. "Pardon, I pray Thee, the iniquity of this people according unto the greatness of Thy lovingkindness, and according as Thou hast forgiven this people, from Egypt even until now.’", 14.20. "And the LORD said: ‘I have pardoned according to thy word’", 14.21. "But in very deed, as I live—and all the earth shall be filled with the glory of the LORD—", 14.22. "surely all those men that have seen My glory, and My signs, which I wrought in Egypt and in the wilderness, yet have put Me to proof these ten times, and have not hearkened to My voice;", 14.23. "surely they shall not see the land which I swore unto their fathers, neither shall any of them that despised Me see it.", 14.24. "But My servant Caleb, because he had another spirit with him, and hath followed Me fully, him will I bring into the land whereinto he went; and his seed shall possess it.", 14.25. "Now the Amalekite and the Canaanite dwell in the Vale; tomorrow turn ye, and get you into the wilderness by the way to the Red Sea.’", 14.26. "And the LORD spoke unto Moses and unto Aaron, saying:", 14.27. "’How long shall I bear with this evil congregation, that keep murmuring against Me? I have heard the murmurings of the children of Israel, which they keep murmuring against Me.", 14.28. "Say unto them: As I live, saith the LORD, surely as ye have spoken in Mine ears, so will I do to you:", 14.29. "your carcasses shall fall in this wilderness, and all that were numbered of you, according to your whole number, from twenty years old and upward, ye that have murmured against Me;", 14.30. "surely ye shall not come into the land, concerning which I lifted up My hand that I would make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun.", 14.31. "But your little ones, that ye said would be a prey, them will I bring in, and they shall know the land which ye have rejected.", 14.32. "But as for you, your carcasses shall fall in this wilderness.", 14.33. "And your children shall be wanderers in the wilderness forty years, and shall bear your strayings, until your carcasses be consumed in the wilderness.", 14.34. "After the number of the days in which ye spied out the land, even forty days, for every day a year, shall ye bear your iniquities, even forty years, and ye shall know My displeasure.", 14.35. "I the LORD have spoken, surely this will I do unto all this evil congregation, that are gathered together against Me; in this wilderness they shall be consumed, and there they shall die.’", 14.36. "And the men, whom Moses sent to spy out the land, and who, when they returned, made all the congregation to murmur against him, by bringing up an evil report against the land,", 14.37. "even those men that did bring up an evil report of the land, died by the plague before the LORD.", 14.38. "But Joshua the son of Nun, and Caleb the son of Jephunneh, remained alive of those men that went to spy out the land.", 16.11. "Therefore thou and all thy company that are gathered together against the LORD—; and as to Aaron, what is he that ye murmur against him?’", 20.1. "And the children of Israel, even the whole congregation, came into the wilderness of Zin in the first month; and the people abode in Kadesh; and Miriam died there, and was buried there.", 20.2. "And there was no water for the congregation; and they assembled themselves together against Moses and against Aaron.", 20.3. "And the people strove with Moses, and spoke, saying: ‘Would that we had perished when our brethren perished before the LORD!", 20.4. "And why have ye brought the assembly of the LORD into this wilderness, to die there, we and our cattle?", 20.5. "And wherefore have ye made us to come up out of Egypt, to bring us in unto this evil place? it is no place of seed, or of figs, or of vines, or of pomegranates; neither is there any water to drink.’", 20.6. "And Moses and Aaron went from the presence of the assembly unto the door of the tent of meeting, and fell upon their faces; and the glory of the LORD appeared unto them.", 20.7. "And the LORD spoke unto Moses, saying:", 20.8. "’Take the rod, and assemble the congregation, thou, and Aaron thy brother, and speak ye unto the rock before their eyes, that it give forth its water; and thou shalt bring forth to them water out of the rock; so thou shalt give the congregation and their cattle drink.’", 20.9. "And Moses took the rod from before the LORD, as He commanded him.", 20.10. "And Moses and Aaron gathered the assembly together before the rock, and he said unto them: ‘Hear now, ye rebels; are we to bring you forth water out of this rock?’", 20.11. "And Moses lifted up his hand, and smote the rock with his rod twice; and water came forth abundantly, and the congregation drank, and their cattle.", 20.12. "And the LORD said unto Moses and Aaron: ‘Because ye believed not in Me, to sanctify Me in the eyes of the children of Israel, therefore ye shall not bring this assembly into the land which I have given them.’", 20.13. "These are the waters of Meribah, where the children of Israel strove with the LORD, and He was sanctified in them.", 20.29. "And when all the congregation saw that Aaron was dead, they wept for Aaron thirty days, even all the house of Israel.", 21.1. "And the Canaanite, the king of Arad, who dwelt in the South, heard tell that Israel came by the way of Atharim; and he fought against Israel, and took some of them captive.", 21.2. "And Israel vowed a vow unto the LORD, and said: ‘If Thou wilt indeed deliver this people into my hand, then I will utterly destroy their cities.’", 21.3. "And the LORD hearkened to the voice of Israel, and delivered up the Canaanites; and they utterly destroyed them and their cities; and the name of the place was called Hormah.", 21.4. "And they journeyed from mount Hor by the way to the Red Sea, to compass the land of Edom; and the soul of the people became impatient because of the way.", 21.5. "And the people spoke against God, and against Moses: ‘Wherefore have ye brought us up out of Egypt to die in the wilderness? for there is no bread, and there is no water; and our soul loatheth this light bread.’", 21.6. "And the LORD sent fiery serpents among the people, and they bit the people; and much people of Israel died.", 25.1. "And Israel abode in Shittim, and the people began to commit harlotry with the daughters of Moab.", 25.2. "And they called the people unto the sacrifices of their gods; and the people did eat, and bowed down to their gods.", 25.3. "And Israel joined himself unto the Baal of Peor; and the anger of the LORD was kindled against Israel.", 25.4. "And the LORD said unto Moses: ‘Take all the chiefs of the people, and hang them up unto the LORD in face of the sun, that the fierce anger of the LORD may turn away from Israel.’", 25.5. "And Moses said unto the judges of Israel: ‘Slay ye every one his men that have joined themselves unto the Baal of Peor.’", 25.6. "And, behold, one of the children of Israel came and brought unto his brethren a Midianitish woman in the sight of Moses, and in the sight of all the congregation of the children of Israel, while they were weeping at the door of the tent of meeting.", 25.7. "And when Phinehas, the son of Eleazar, the son of Aaron the priest, saw it, he rose up from the midst of the congregation, and took a spear in his hand.", 25.8. "And he went after the man of Israel into the chamber, and thrust both of them through, the man of Israel, and the woman through her belly. So the plague was stayed from the children of Israel.", 25.9. "And those that died by the plague were twenty and four thousand.", |
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7. Hebrew Bible, Malachi, 2.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •wilderness passim, place Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 144 | 2.10. "Have we not all one father? Hath not one God created us? Why do we deal treacherously every man against his brother, Profaning the covet of our fathers?", |
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8. Hebrew Bible, Psalms, 26.2, 77.1-77.72, 78.15-78.25, 78.29-78.30, 78.40-78.41, 78.56, 80.8, 81.7-81.8, 94.7-94.11, 95.8-95.11, 105.4-105.47, 106.13-106.15, 106.32-106.33 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 26, 27, 99, 100, 101, 102, 113, 117, 121, 123, 125, 128, 130| 26.2. "בְּחָנֵנִי יְהוָה וְנַסֵּנִי צרופה [צָרְפָה] כִלְיוֹתַי וְלִבִּי׃", 77.1. "לַמְנַצֵּחַ עַל־ידיתון [יְדוּתוּן] לְאָסָף מִזְמוֹר׃", 77.1. "הֲשָׁכַח חַנּוֹת אֵל אִם־קָפַץ בְּאַף רַחֲמָיו סֶלָה׃", 77.2. "בַּיָּם דַּרְכֶּךָ ושביליך [וּשְׁבִילְךָ] בְּמַיִם רַבִּים וְעִקְּבוֹתֶיךָ לֹא נֹדָעוּ׃", 77.2. "קוֹלִי אֶל־אֱלֹהִים וְאֶצְעָקָה קוֹלִי אֶל־אֱלֹהִים וְהַאֲזִין אֵלָי׃", 77.3. "בְּיוֹם צָרָתִי אֲדֹנָי דָּרָשְׁתִּי יָדִי לַיְלָה נִגְּרָה וְלֹא תָפוּג מֵאֲנָה הִנָּחֵם נַפְשִׁי׃", 77.4. "אֶזְכְּרָה אֱלֹהִים וְאֶהֱמָיָה אָשִׂיחָה וְתִתְעַטֵּף רוּחִי סֶלָה׃", 77.5. "אָחַזְתָּ שְׁמֻרוֹת עֵינָי נִפְעַמְתִּי וְלֹא אֲדַבֵּר׃", 77.6. "חִשַּׁבְתִּי יָמִים מִקֶּדֶם שְׁנוֹת עוֹלָמִים׃", 77.7. "אֶזְכְּרָה נְגִינָתִי בַּלָּיְלָה עִם־לְבָבִי אָשִׂיחָה וַיְחַפֵּשׂ רוּחִי׃", 77.8. "הַלְעוֹלָמִים יִזְנַח אֲדֹנָי וְלֹא־יֹסִיף לִרְצוֹת עוֹד׃", 77.9. "הֶאָפֵס לָנֶצַח חַסְדּוֹ גָּמַר אֹמֶר לְדֹר וָדֹר׃", 77.11. "וָאֹמַר חַלּוֹתִי הִיא שְׁנוֹת יְמִין עֶלְיוֹן׃", 77.12. "אזכיר [אֶזְכּוֹר] מַעַלְלֵי־יָהּ כִּי־אֶזְכְּרָה מִקֶּדֶם פִּלְאֶךָ׃", 77.13. "וְהָגִיתִי בְכָל־פָּעֳלֶךָ וּבַעֲלִילוֹתֶיךָ אָשִׂיחָה׃", 77.14. "אֱלֹהִים בַּקֹּדֶשׁ דַּרְכֶּךָ מִי־אֵל גָּדוֹל כֵּאלֹהִים׃", 77.15. "אַתָּה הָאֵל עֹשֵׂה פֶלֶא הוֹדַעְתָּ בָעַמִּים עֻזֶּךָ׃", 77.16. "גָּאַלְתָּ בִּזְרוֹעַ עַמֶּךָ בְּנֵי־יַעֲקֹב וְיוֹסֵף סֶלָה׃", 77.17. "רָאוּךָ מַּיִם אֱלֹהִים רָאוּךָ מַּיִם יָחִילוּ אַף יִרְגְּזוּ תְהֹמוֹת׃", 77.18. "זֹרְמוּ מַיִם עָבוֹת קוֹל נָתְנוּ שְׁחָקִים אַף־חֲצָצֶיךָ יִתְהַלָּכוּ׃", 77.19. "קוֹל רַעַמְךָ בַּגַּלְגַּל הֵאִירוּ בְרָקִים תֵּבֵל רָגְזָה וַתִּרְעַשׁ הָאָרֶץ׃", 77.21. "נָחִיתָ כַצֹּאן עַמֶּךָ בְּיַד־מֹשֶׁה וְאַהֲרֹן׃", 78.15. "יְבַקַּע צֻרִים בַּמִּדְבָּר וַיַּשְׁקְ כִּתְהֹמוֹת רַבָּה׃", 78.16. "וַיּוֹצִא נוֹזְלִים מִסָּלַע וַיּוֹרֶד כַּנְּהָרוֹת מָיִם׃", 78.17. "וַיּוֹסִיפוּ עוֹד לַחֲטֹא־לוֹ לַמְרוֹת עֶלְיוֹן בַּצִּיָּה׃", 78.18. "וַיְנַסּוּ־אֵל בִּלְבָבָם לִשְׁאָל־אֹכֶל לְנַפְשָׁם׃", 78.19. "וַיְדַבְּרוּ בֵּאלֹהִים אָמְרוּ הֲיוּכַל אֵל לַעֲרֹךְ שֻׁלְחָן בַּמִּדְבָּר׃", 78.21. "לָכֵן שָׁמַע יְהוָה וַיִּתְעַבָּר וְאֵשׁ נִשְּׂקָה בְיַעֲקֹב וְגַם־אַף עָלָה בְיִשְׂרָאֵל׃", 78.22. "כִּי לֹא הֶאֱמִינוּ בֵּאלֹהִים וְלֹא בָטְחוּ בִּישׁוּעָתוֹ׃", 78.23. "וַיְצַו שְׁחָקִים מִמָּעַל וְדַלְתֵי שָׁמַיִם פָּתָח׃", 78.24. "וַיַּמְטֵר עֲלֵיהֶם מָן לֶאֱכֹל וּדְגַן־שָׁמַיִם נָתַן לָמוֹ׃", 78.25. "לֶחֶם אַבִּירִים אָכַל אִישׁ צֵידָה שָׁלַח לָהֶם לָשֹׂבַע׃", 78.29. "וַיֹּאכְלוּ וַיִּשְׂבְּעוּ מְאֹד וְתַאֲוָתָם יָבִא לָהֶם׃", 78.41. "וַיָּשׁוּבוּ וַיְנַסּוּ אֵל וּקְדוֹשׁ יִשְׂרָאֵל הִתְווּ׃", 78.56. "וַיְנַסּוּ וַיַּמְרוּ אֶת־אֱלֹהִים עֶלְיוֹן וְעֵדוֹתָיו לֹא שָׁמָרוּ׃", 80.8. "אֱלֹהִים צְבָאוֹת הֲשִׁיבֵנוּ וְהָאֵר פָּנֶיךָ וְנִוָּשֵׁעָה׃", 81.7. "הֲסִירוֹתִי מִסֵּבֶל שִׁכְמוֹ כַּפָּיו מִדּוּד תַּעֲבֹרְנָה׃", 81.8. "בַּצָּרָה קָרָאתָ וָאֲחַלְּצֶךָּ אֶעֶנְךָ בְּסֵתֶר רַעַם אֶבְחָנְךָ עַל־מֵי מְרִיבָה סֶלָה׃", 94.7. "וַיֹּאמְרוּ לֹא יִרְאֶה־יָּהּ וְלֹא־יָבִין אֱלֹהֵי יַעֲקֹב׃", 94.8. "בִּינוּ בֹּעֲרִים בָּעָם וּכְסִילִים מָתַי תַּשְׂכִּילוּ׃", 94.9. "הֲנֹטַע אֹזֶן הֲלֹא יִשְׁמָע אִם־יֹצֵר עַיִן הֲלֹא יַבִּיט׃", 94.11. "יְהוָה יֹדֵעַ מַחְשְׁבוֹת אָדָם כִּי־הֵמָּה הָבֶל׃", 95.8. "אַל־תַּקְשׁוּ לְבַבְכֶם כִּמְרִיבָה כְּיוֹם מַסָּה בַּמִּדְבָּר׃", 95.9. "אֲשֶׁר נִסּוּנִי אֲבוֹתֵיכֶם בְּחָנוּנִי גַּם־רָאוּ פָעֳלִי׃", 95.11. "אֲשֶׁר־נִשְׁבַּעְתִּי בְאַפִּי אִם־יְבֹאוּן אֶל־מְנוּחָתִי׃", 105.4. "שָׁאַל וַיָּבֵא שְׂלָו וְלֶחֶם שָׁמַיִם יַשְׂבִּיעֵם׃", 105.4. "דִּרְשׁוּ יְהוָה וְעֻזּוֹ בַּקְּשׁוּ פָנָיו תָּמִיד׃", 105.5. "זִכְרוּ נִפְלְאוֹתָיו אֲשֶׁר־עָשָׂה מֹפְתָיו וּמִשְׁפְּטֵי־פִיו׃", 105.6. "זֶרַע אַבְרָהָם עַבְדּוֹ בְּנֵי יַעֲקֹב בְּחִירָיו׃", 105.7. "הוּא יְהוָה אֱלֹהֵינוּ בְּכָל־הָאָרֶץ מִשְׁפָּטָיו׃", 105.8. "זָכַר לְעוֹלָם בְּרִיתוֹ דָּבָר צִוָּה לְאֶלֶף דּוֹר׃", 105.9. "אֲשֶׁר כָּרַת אֶת־אַבְרָהָם וּשְׁבוּעָתוֹ לְיִשְׂחָק׃", 105.11. "לֵאמֹר לְךָ אֶתֵּן אֶת־אֶרֶץ־כְּנָעַן חֶבֶל נַחֲלַתְכֶם׃", 105.12. "בִּהְיוֹתָם מְתֵי מִסְפָּר כִּמְעַט וְגָרִים בָּהּ׃", 105.13. "וַיִּתְהַלְּכוּ מִגּוֹי אֶל־גּוֹי מִמַּמְלָכָה אֶל־עַם אַחֵר׃", 105.14. "לֹא־הִנִּיחַ אָדָם לְעָשְׁקָם וַיּוֹכַח עֲלֵיהֶם מְלָכִים׃", 105.15. "אַל־תִּגְּעוּ בִמְשִׁיחָי וְלִנְבִיאַי אַל־תָּרֵעוּ׃", 105.16. "וַיִּקְרָא רָעָב עַל־הָאָרֶץ כָּל־מַטֵּה־לֶחֶם שָׁבָר׃", 105.17. "שָׁלַח לִפְנֵיהֶם אִישׁ לְעֶבֶד נִמְכַּר יוֹסֵף׃", 105.18. "עִנּוּ בַכֶּבֶל רגליו [רַגְלוֹ] בַּרְזֶל בָּאָה נַפְשׁוֹ׃", 105.19. "עַד־עֵת בֹּא־דְבָרוֹ אִמְרַת יְהוָה צְרָפָתְהוּ׃", 105.21. "שָׂמוֹ אָדוֹן לְבֵיתוֹ וּמֹשֵׁל בְּכָל־קִנְיָנוֹ׃", 105.22. "לֶאְסֹר שָׂרָיו בְּנַפְשׁוֹ וּזְקֵנָיו יְחַכֵּם׃", 105.23. "וַיָּבֹא יִשְׂרָאֵל מִצְרָיִם וְיַעֲקֹב גָּר בְּאֶרֶץ־חָם׃", 105.24. "וַיֶּפֶר אֶת־עַמּוֹ מְאֹד וַיַּעֲצִמֵהוּ מִצָּרָיו׃", 105.25. "הָפַךְ לִבָּם לִשְׂנֹא עַמּוֹ לְהִתְנַכֵּל בַּעֲבָדָיו׃", 105.26. "שָׁלַח מֹשֶׁה עַבְדּוֹ אַהֲרֹן אֲשֶׁר בָּחַר־בּוֹ׃", 105.27. "שָׂמוּ־בָם דִּבְרֵי אֹתוֹתָיו וּמֹפְתִים בְּאֶרֶץ חָם׃", 105.28. "שָׁלַח חֹשֶׁךְ וַיַּחְשִׁךְ וְלֹא־מָרוּ אֶת־דברוו [דְּבָרוֹ׃]", 105.29. "הָפַךְ אֶת־מֵימֵיהֶם לְדָם וַיָּמֶת אֶת־דְּגָתָם׃", 105.31. "אָמַר וַיָּבֹא עָרֹב כִּנִּים בְּכָל־גְּבוּלָם׃", 105.32. "נָתַן גִּשְׁמֵיהֶם בָּרָד אֵשׁ לֶהָבוֹת בְּאַרְצָם׃", 105.33. "וַיַּךְ גַּפְנָם וּתְאֵנָתָם וַיְשַׁבֵּר עֵץ גְּבוּלָם׃", 105.34. "אָמַר וַיָּבֹא אַרְבֶּה וְיֶלֶק וְאֵין מִסְפָּר׃", 105.35. "וַיֹּאכַל כָּל־עֵשֶׂב בְּאַרְצָם וַיֹּאכַל פְּרִי אַדְמָתָם׃", 105.36. "וַיַּךְ כָּל־בְּכוֹר בְּאַרְצָם רֵאשִׁית לְכָל־אוֹנָם׃", 105.37. "וַיּוֹצִיאֵם בְּכֶסֶף וְזָהָב וְאֵין בִּשְׁבָטָיו כּוֹשֵׁל׃", 105.38. "שָׂמַח מִצְרַיִם בְּצֵאתָם כִּי־נָפַל פַּחְדָּם עֲלֵיהֶם׃", 105.39. "פָּרַשׂ עָנָן לְמָסָךְ וְאֵשׁ לְהָאִיר לָיְלָה׃", 105.41. "פָּתַח צוּר וַיָּזוּבוּ מָיִם הָלְכוּ בַּצִּיּוֹת נָהָר׃", 105.42. "כִּי־זָכַר אֶת־דְּבַר קָדְשׁוֹ אֶת־אַבְרָהָם עַבְדּוֹ׃", 105.43. "וַיּוֹצִא עַמּוֹ בְשָׂשׂוֹן בְּרִנָּה אֶת־בְּחִירָיו׃", 105.44. "וַיִּתֵּן לָהֶם אַרְצוֹת גּוֹיִם וַעֲמַל לְאֻמִּים יִירָשׁוּ׃", 105.45. "בַּעֲבוּר יִשְׁמְרוּ חֻקָּיו וְתוֹרֹתָיו יִנְצֹרוּ הַלְלוּ־יָהּ׃", 106.13. "מִהֲרוּ שָׁכְחוּ מַעֲשָׂיו לֹא־חִכּוּ לַעֲצָתוֹ׃", 106.14. "וַיִּתְאַוּוּ תַאֲוָה בַּמִּדְבָּר וַיְנַסּוּ־אֵל בִּישִׁימוֹן׃", 106.15. "וַיִּתֵּן לָהֶם שֶׁאֱלָתָם וַיְשַׁלַּח רָזוֹן בְּנַפְשָׁם׃", 106.32. "וַיַּקְצִיפוּ עַל־מֵי מְרִיבָה וַיֵּרַע לְמֹשֶׁה בַּעֲבוּרָם׃", 106.33. "כִּי־הִמְרוּ אֶת־רוּחוֹ וַיְבַטֵּא בִּשְׂפָתָיו׃", | 26.2. "Examine me, O LORD, and try me; test my reins and my heart.", 77.1. "For the Leader; for Jeduthun. A Psalm of Asaph.", 77.2. "I will lift up my voice unto God, an cry; I will lift up my voice unto God, that He may give ear unto me.", 77.3. "In the day of my trouble I seek the Lord; With my hand uplifted, [mine eye] streameth in the night without ceasing; My soul refuseth to be comforted.", 77.4. "When I think thereon, O God, I must moan; When I muse thereon, my spirit fainteth. Selah .", 77.5. "Thou holdest fast the lids of mine eyes; I am troubled, and cannot speak.", 77.6. "I have pondered the days of old, the years of ancient times.", 77.7. "In the night I will call to remembrance my song; I will commune with mine own heart; And my spirit maketh diligent search", 77.8. "'Will the Lord cast off for ever? And will He be favourable no more?", 77.9. "Is His mercy clean gone for ever? Is His promise come to an end for evermore?", 77.10. "Hath God forgotten to be gracious? Hath He in anger shut up his compassions?' Selah", 77.11. "And I say 'This is my weakness, That the right hand of the Most High could change.", 77.12. "I will make mention of the deeds of the LORD; Yea, I will remember Thy wonders of old.", 77.13. "I will meditate also upon all Thy work, And muse on Thy doings.'", 77.14. "O God, Thy way is in holiness; Who is a great god like unto God?", 77.15. "Thou art the God that doest wonders; Thou hast made known Thy strength among the peoples.", 77.16. "Thou hast with Thine arm redeemed Thy people, The sons of Jacob and Joseph. Selah", 77.17. "The waters saw Thee, O God; The waters saw Thee, they were in pain; The depths also trembled.", 77.18. "The clouds flooded forth waters; The skies sent out a sound; Thine arrows also went abroad.", 77.19. "The voice of Thy thunder was in the whirlwind; The lightnings lighted up the world; The earth trembled and shook.", 77.20. "Thy way was in the sea, And Thy path in the great waters, And Thy footsteps were not known.", 77.21. "Thou didst lead Thy people like a flock, By the hand of Moses and Aaron.", 78.15. "He cleaved rocks in the wilderness, And gave them drink abundantly as out of the great deep.", 78.16. "He brought streams also out of the rock, And caused waters to run down like rivers.", 78.17. "Yet went they on still to sin against Him, To rebel against the Most High in the desert.", 78.18. "And they tried God in their heart By asking food for their craving.", 78.19. "Yea, they spoke against God; They said 'Can God prepare a table in the wilderness?", 78.20. "Behold, He smote the rock, that waters gushed out, And streams overflowed; Can He give bread also? Or will He provide flesh for His people?'", 78.21. "Therefore the LORD heard, and was wroth; And a fire was kindled against Jacob, And anger also went up against Israel;", 78.22. "Because they believed not in God, And trusted not in His salvation.", 78.23. "And He commanded the skies above, And opened the doors of heaven;", 78.24. "And He caused manna to rain upon them for food, And gave them of the corn of heaven.", 78.25. "Man did eat the bread of the mighty; He sent them provisions to the full.", 78.29. "So they did eat, and were well filled; And He gave them that which they craved.", 78.30. "They were not estranged from their craving, Their food was yet in their mouths,", 78.40. "How oft did they rebel against Him in the wilderness, And grieve Him in the desert!", 78.41. "And still again they tried God, And set bounds to the Holy One of Israel.", 78.56. "Yet they tried and provoked God, the Most High, And kept not His testimonies;", 80.8. "O God of hosts, restore us; And cause Thy face to shine, and we shall be saved.", 81.7. "'I removed his shoulder from the burden; His hands were freed from the basket.", 81.8. "Thou didst call in trouble, and I rescued thee; I answered thee in the secret place of thunder; I proved thee at the waters of Meribah. Selah", 94.7. "And they say: 'The LORD will not see, Neither will the God of Jacob give heed.'", 94.8. "Consider, ye brutish among the people; And ye fools, when will ye understand?", 94.9. "He that planted the ear, shall He not hear? He that formed the eye, shall He not see?", 94.10. "He that instructeth nations, shall not He correct? Even He that teacheth man knowledge?", 94.11. "The LORD knoweth the thoughts of man, That they are vanity.", 95.8. "'Harden not your heart, as at Meribah, As in the day of Massah in the wilderness;", 95.9. "When your fathers tried Me, Proved Me, even though they saw My work.", 95.10. "For forty years was I wearied with that generation, And said: It is a people that do err in their heart, And they have not known My ways;", 95.11. "Wherefore I swore in My wrath, That they should not enter into My arest.'", 105.4. "Seek ye the LORD and His strength; Seek His face continually.", 105.5. "Remember His marvellous works that He hath done, His wonders, and the judgments of His mouth;", 105.6. "O ye seed of Abraham His servant, Ye children of Jacob, His chosen ones.", 105.7. "He is the LORD our God; His judgments are in all the earth.", 105.8. "He hath remembered His covet for ever, The word which He commanded to a thousand generations;", 105.9. "[The covet] which He made with Abraham, And His oath unto Isaac;", 105.10. "And He established it unto Jacob for a statute, To Israel for an everlasting covet;", 105.11. "Saying: 'Unto thee will I give the land of Canaan, The lot of your inheritance.'", 105.12. "When they were but a few men in number. Yea, very few, and sojourners in it,", 105.13. "And when they went about from nation to nation, From one kingdom to another people,", 105.14. "He suffered no man to do them wrong, Yea, for their sake He reproved kings:", 105.15. "'Touch not Mine anointed ones, And do My prophets no harm.'", 105.16. "And He called a famine upon the land; He broke the whole staff of bread.", 105.17. "He sent a man before them; Joseph was sold for a servant;", 105.18. "His feet they hurt with fetters, His person was laid in iron;", 105.19. "Until the time that his word came to pass, The word of the LORD tested him.", 105.20. "The king sent and loosed him; Even the ruler of the peoples, and set him free.", 105.21. "He made him lord of his house, And ruler of all his possessions;", 105.22. "To bind his princes at his pleasure, And teach his elders wisdom.", 105.23. "Israel also came into Egypt; And Jacob sojourned in the land of Ham.", 105.24. "And He increased His people greatly, And made them too mighty for their adversaries.", 105.25. "He turned their heart to hate His people, To deal craftily with His servants.", 105.26. "He sent Moses His servant, And Aaron whom He had chosen.", 105.27. "They wrought among them His manifold signs, And wonders in the land of Ham.", 105.28. "He sent darkness, and it was dark; And they rebelled not against His word.", 105.29. "He turned their waters into blood, And slew their fish.", 105.30. "Their land swarmed with frogs, In the chambers of their kings.", 105.31. "He spoke, and there came swarms of flies, And gnats in all their borders.", 105.32. "He gave them hail for rain, And flaming fire in their land.", 105.33. "He smote their vines also and their fig-trees; And broke the trees of their borders.", 105.34. "He spoke, and the locust came, And the canker-worm without number,", 105.35. "And did eat up every herb in their land, And did eat up the fruit of their ground.", 105.36. "He smote also all the first-born in their land, The first-fruits of all their strength.", 105.37. "And He brought them forth with silver and gold; And there was none that stumbled among His tribes.", 105.38. "Egypt was glad when they departed; For the fear of them had fallen upon them.", 105.39. "He spread a cloud for a screen; And fire to give light in the night.", 105.40. "They asked, and He brought quails, And gave them in plenty the bread of heaven.", 105.41. "He opened the rock, and waters gushed out; They ran, a river in the dry places.", 105.42. "For He remembered His holy word Unto Abraham His servant;", 105.43. "And He brought forth His people with joy, His chosen ones with singing.", 105.44. "And He gave them the lands of the nations, And they took the labour of the peoples in possession;", 105.45. "That they might keep His statutes, And observe His laws. Hallelujah.", 106.13. "They soon forgot His works; They waited not for His counsel;", 106.14. "But lusted exceedingly in the wilderness, And tried God in the desert.", 106.15. "And He gave them their request; But sent leanness into their soul.", 106.32. "They angered Him also at the waters of Meribah, And it went ill with Moses because of them;", 106.33. "For they embittered his spirit, And he spoke rashly with his lips.", |
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9. Hebrew Bible, Isaiah, 6.9, 7.12, 11.1-11.5, 63.16, 64.7 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •wilderness passim, place Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 117, 123, 144, 146, 164| 6.9. "וַיֹּאמֶר לֵךְ וְאָמַרְתָּ לָעָם הַזֶּה שִׁמְעוּ שָׁמוֹעַ וְאַל־תָּבִינוּ וּרְאוּ רָאוֹ וְאַל־תֵּדָעוּ׃", 7.12. "וַיֹּאמֶר אָחָז לֹא־אֶשְׁאַל וְלֹא־אֲנַסֶּה אֶת־יְהוָה׃", 11.1. "וְיָצָא חֹטֶר מִגֵּזַע יִשָׁי וְנֵצֶר מִשָּׁרָשָׁיו יִפְרֶה׃", 11.1. "וְהָיָה בַּיּוֹם הַהוּא שֹׁרֶשׁ יִשַׁי אֲשֶׁר עֹמֵד לְנֵס עַמִּים אֵלָיו גּוֹיִם יִדְרֹשׁוּ וְהָיְתָה מְנֻחָתוֹ כָּבוֹד׃", 11.2. "וְנָחָה עָלָיו רוּחַ יְהוָה רוּחַ חָכְמָה וּבִינָה רוּחַ עֵצָה וּגְבוּרָה רוּחַ דַּעַת וְיִרְאַת יְהוָה׃", 11.3. "וַהֲרִיחוֹ בְּיִרְאַת יְהוָה וְלֹא־לְמַרְאֵה עֵינָיו יִשְׁפּוֹט וְלֹא־לְמִשְׁמַע אָזְנָיו יוֹכִיחַ׃", 11.4. "וְשָׁפַט בְּצֶדֶק דַּלִּים וְהוֹכִיחַ בְּמִישׁוֹר לְעַנְוֵי־אָרֶץ וְהִכָּה־אֶרֶץ בְּשֵׁבֶט פִּיו וּבְרוּחַ שְׂפָתָיו יָמִית רָשָׁע׃", 11.5. "וְהָיָה צֶדֶק אֵזוֹר מָתְנָיו וְהָאֱמוּנָה אֵזוֹר חֲלָצָיו׃", 63.16. "כִּי־אַתָּה אָבִינוּ כִּי אַבְרָהָם לֹא יְדָעָנוּ וְיִשְׂרָאֵל לֹא יַכִּירָנוּ אַתָּה יְהוָה אָבִינוּ גֹּאֲלֵנוּ מֵעוֹלָם שְׁמֶךָ׃", 64.7. "וְעַתָּה יְהוָה אָבִינוּ אָתָּה אֲנַחְנוּ הַחֹמֶר וְאַתָּה יֹצְרֵנוּ וּמַעֲשֵׂה יָדְךָ כֻּלָּנוּ׃", | 6.9. "And He said: ‘Go, and tell this people: Hear ye indeed, but understand not; and see ye indeed, but perceive not.", 7.12. "But Ahaz said: ‘I will not ask, neither will I try the LORD.’", 11.1. "And there shall come forth a shoot out of the stock of Jesse, And a twig shall grow forth out of his roots.", 11.2. "And the spirit of the LORD shall rest upon him, The spirit of wisdom and understanding, The spirit of counsel and might, The spirit of knowledge and of the fear of the LORD.", 11.3. "And his delight shall be in the fear of the LORD; And he shall not judge after the sight of his eyes, Neither decide after the hearing of his ears;", 11.4. "But with righteousness shall he judge the poor, And decide with equity for the meek of the land; And he shall smite the land with the rod of his mouth, And with the breath of his lips shall he slay the wicked.", 11.5. "And righteousness shall be the girdle of his loins, And faithfulness the girdle of his reins.", 63.16. "For Thou art our Father; for Abraham knoweth us not, and Israel doth not acknowledge us; Thou, O LORD, art our Father, Our Redeemer from everlasting is Thy name.", 64.7. "But now, O LORD, Thou art our Father; we are the clay, and Thou our potter, and we all are the work of Thy hand.", |
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10. Hebrew Bible, Jeremiah, 3.4, 3.19, 31.9 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •wilderness passim, place Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 144| 3.4. "הֲלוֹא מֵעַתָּה קראתי [קָרָאת] לִי אָבִי אַלּוּף נְעֻרַי אָתָּה׃", 3.19. "וְאָנֹכִי אָמַרְתִּי אֵיךְ אֲשִׁיתֵךְ בַּבָּנִים וְאֶתֶּן־לָךְ אֶרֶץ חֶמְדָּה נַחֲלַת צְבִי צִבְאוֹת גּוֹיִם וָאֹמַר אָבִי תקראו־[תִּקְרְאִי־] לִי וּמֵאַחֲרַי לֹא תשובו [תָשׁוּבִי׃]", 31.9. "בִּבְכִי יָבֹאוּ וּבְתַחֲנוּנִים אוֹבִילֵם אוֹלִיכֵם אֶל־נַחֲלֵי מַיִם בְּדֶרֶךְ יָשָׁר לֹא יִכָּשְׁלוּ בָּהּ כִּי־הָיִיתִי לְיִשְׂרָאֵל לְאָב וְאֶפְרַיִם בְּכֹרִי הוּא׃", | 3.4. "Didst thou not just now cry unto Me: ‘My father, Thou art the friend of my youth.", 3.19. "But I said: ‘How would I put thee among the sons, And give thee a pleasant land, The goodliest heritage of the nations! ’ And I said: ‘Thou shalt call Me, My father; And shalt not turn away from following Me.’", 31.9. "They shall come with weeping, And with supplications will I lead them; I will cause them to walk by rivers of waters, In a straight way wherein they shall not stumble; For I am become a father to Israel, And Ephraim is My first-born.", |
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11. Hebrew Bible, Joshua, 10.20, 11.23, 21.44 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 27| 11.23. "וַיִּקַּח יְהוֹשֻׁעַ אֶת־כָּל־הָאָרֶץ כְּכֹל אֲשֶׁר דִּבֶּר יְהוָה אֶל־מֹשֶׁה וַיִּתְּנָהּ יְהוֹשֻׁעַ לְנַחֲלָה לְיִשְׂרָאֵל כְּמַחְלְקֹתָם לְשִׁבְטֵיהֶם וְהָאָרֶץ שָׁקְטָה מִמִּלְחָמָה׃", 21.44. "וַיָּנַח יְהוָה לָהֶם מִסָּבִיב כְּכֹל אֲשֶׁר־נִשְׁבַּע לַאֲבוֹתָם וְלֹא־עָמַד אִישׁ בִּפְנֵיהֶם מִכָּל־אֹיְבֵיהֶם אֵת כָּל־אֹיְבֵיהֶם נָתַן יְהוָה בְּיָדָם׃", | 10.20. "And it came to pass, when Joshua and the children of Israel had made an end of slaying them with a very great slaughter, till they were consumed, and the remt which remained of them had entered into the fortified cities,", 11.23. "So Joshua took the whole land, according to all that the LORD spoke unto Moses; and Joshua gave it for an inheritance unto Israel according to their divisions by their tribes. And the land had rest from war.", 21.44. "And the LORD gave them rest round about, according to all that He swore unto their fathers; and there stood not a man of all their enemies against them; the LORD delivered all their enemies into their hand.", |
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12. Hebrew Bible, Judges, 2.22, 3.1, 3.4 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •wilderness passim, place Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 117, 123| 2.22. "לְמַעַן נַסּוֹת בָּם אֶת־יִשְׂרָאֵל הֲשֹׁמְרִים הֵם אֶת־דֶּרֶךְ יְהוָה לָלֶכֶת בָּם כַּאֲשֶׁר שָׁמְרוּ אֲבוֹתָם אִם־לֹא׃", 3.1. "וַתְּהִי עָלָיו רוּחַ־יְהוָה וַיִּשְׁפֹּט אֶת־יִשְׂרָאֵל וַיֵּצֵא לַמִּלְחָמָה וַיִּתֵּן יְהוָה בְּיָדוֹ אֶת־כּוּשַׁן רִשְׁעָתַיִם מֶלֶךְ אֲרָם וַתָּעָז יָדוֹ עַל כּוּשַׁן רִשְׁעָתָיִם׃", 3.1. "וְאֵלֶּה הַגּוֹיִם אֲשֶׁר הִנִּיחַ יְהוָה לְנַסּוֹת בָּם אֶת־יִשְׂרָאֵל אֵת כָּל־אֲשֶׁר לֹא־יָדְעוּ אֵת כָּל־מִלְחֲמוֹת כְּנָעַן׃", 3.4. "וַיִּהְיוּ לְנַסּוֹת בָּם אֶת־יִשְׂרָאֵל לָדַעַת הֲיִשְׁמְעוּ אֶת־מִצְוֺת יְהוָה אֲשֶׁר־צִוָּה אֶת־אֲבוֹתָם בְּיַד־מֹשֶׁה׃", | 2.22. "that through them I may put Yisra᾽el to the proof, whether they will keep the way of the Lord to walk in it, as their fathers did keep it, or not.", 3.1. "Now these are the nations which the Lord left to put Yisra᾽el to the proof by them, all those who had not known all the wars of Kena῾an;", 3.4. "And they were for putting Yisra᾽el to the proof, to know whether they would hearken to the commandments of the Lord, which he commanded their fathers by the hand of Moshe.", |
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13. Hebrew Bible, 1 Kings, 10.1 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •wilderness passim, place Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 117| 10.1. "וַתִּתֵּן לַמֶּלֶךְ מֵאָה וְעֶשְׂרִים כִּכַּר זָהָב וּבְשָׂמִים הַרְבֵּה מְאֹד וְאֶבֶן יְקָרָה לֹא־בָא כַבֹּשֶׂם הַהוּא עוֹד לָרֹב אֲשֶׁר־נָתְנָה מַלְכַּת־שְׁבָא לַמֶּלֶךְ שְׁלֹמֹה׃", 10.1. "וּמַלְכַּת־שְׁבָא שֹׁמַעַת אֶת־שֵׁמַע שְׁלֹמֹה לְשֵׁם יְהוָה וַתָּבֹא לְנַסֹּתוֹ בְּחִידוֹת׃", | 10.1. "And when the queen of Sheba heard of the fame of Solomon because of the name of the LORD, she came to prove him with hard questions.", |
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14. Hebrew Bible, 2 Chronicles, 9.1, 32.31 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •wilderness passim, place Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 117| 9.1. "וּמַלְכַּת־שְׁבָא שָׁמְעָה אֶת־שֵׁמַע שְׁלֹמֹה וַתָּבוֹא לְנַסּוֹת אֶת־שְׁלֹמֹה בְחִידוֹת בִּירוּשָׁלִַם בְּחַיִל כָּבֵד מְאֹד וּגְמַלִּים נֹשְׂאִים בְּשָׂמִים וְזָהָב לָרֹב וְאֶבֶן יְקָרָה וַתָּבוֹא אֶל־שְׁלֹמֹה וַתְּדַבֵּר עִמּוֹ אֵת כָּל־אֲשֶׁר הָיָה עִם־לְבָבָהּ׃", 9.1. "וְגַם־עַבְדֵי חירם [חוּרָם] וְעַבְדֵי שְׁלֹמֹה אֲשֶׁר־הֵבִיאוּ זָהָב מֵאוֹפִיר הֵבִיאוּ עֲצֵי אַלְגּוּמִּים וְאֶבֶן יְקָרָה׃", 32.31. "וְכֵן בִּמְלִיצֵי שָׂרֵי בָּבֶל הַמְשַׁלְּחִים עָלָיו לִדְרֹשׁ הַמּוֹפֵת אֲשֶׁר הָיָה בָאָרֶץ עֲזָבוֹ הָאֱלֹהִים לְנַסּוֹתוֹ לָדַעַת כָּל־בִּלְבָבוֹ׃", | 9.1. "And when the queen of Sheba heard of the fame of Solomon, she came to prove Solomon with hard questions at Jerusalem, with a very great train, and camels that bore spices and gold in abundance, and precious stones; and when she was come to Solomon, she spoke with him of all that was in her heart.", 32.31. "Howbeit in the business of the ambassadors of the princes of Babylon, who sent unto him to inquire of the wonder that was done in the land, God left him, to try him, that He might know all that was in his heart.", |
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| 15. Anon., Jubilees, 17.1, 17.15-18.13, 19.8, 23.23 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 147 |
16. Septuagint, Judith, 5.10-5.16, 7.19, 7.25, 7.27, 8.9, 8.11-8.34, 13.8, 14.7 (2nd cent. BCE - 0th cent. CE) Tagged with subjects: •nan Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 118, 128, 130, 134, 136, 146 | 5.10. When a famine spread over Canaan they went down to Egypt and lived there as long as they had food; and there they became a great multitude -- so great that they could not be counted. 5.11. So the king of Egypt became hostile to them; he took advantage of them and set them to making bricks, and humbled them and made slaves of them. 5.12. Then they cried out to their God, and he afflicted the whole land of Egypt with incurable plagues; and so the Egyptians drove them out of their sight. 5.13. Then God dried up the Red Sea before them, 5.14. and he led them by the way of Sinai and Kadesh-barnea, and drove out all the people of the wilderness. 5.15. So they lived in the land of the Amorites, and by their might destroyed all the inhabitants of Heshbon; and crossing over the Jordan they took possession of all the hill country. 5.16. And they drove out before them the Canaanites and the Perizzites and the Jebusites and the Shechemites and all the Gergesites, and lived there a long time. 7.19. The people of Israel cried out to the Lord their God, for their courage failed, because all their enemies had surrounded them and there was no way of escape from them. 7.25. For now we have no one to help us; God has sold us into their hands, to strew us on the ground before them with thirst and utter destruction. 7.27. For it would be better for us to be captured by them; for we will be slaves, but our lives will be spared, and we shall not witness the death of our babes before our eyes, or see our wives and children draw their last breath. 8.9. When Judith heard the wicked words spoken by the people against the ruler, because they were faint for lack of water, and when she heard all that Uzziah said to them, and how he promised them under oath to surrender the city to the Assyrians after five days, 8.11. They came to her, and she said to them, "Listen to me, rulers of the people of Bethulia! What you have said to the people today is not right; you have even sworn and pronounced this oath between God and you, promising to surrender the city to our enemies unless the Lord turns and helps us within so many days. 8.12. Who are you, that have put God to the test this day, and are setting yourselves up in the place of God among the sons of men? 8.13. You are putting the Lord Almighty to the test -- but you will never know anything! 8.14. You cannot plumb the depths of the human heart, nor find out what a man is thinking; how do you expect to search out God, who made all these things, and find out his mind or comprehend his thought? No, my brethren, do not provoke the Lord our God to anger. 8.15. For if he does not choose to help us within these five days, he has power to protect us within any time he pleases, or even to destroy us in the presence of our enemies. 8.16. Do not try to bind the purposes of the Lord our God; for God is not like man, to be threatened, nor like a human being, to be won over by pleading. 8.17. Therefore, while we wait for his deliverance, let us call upon him to help us, and he will hear our voice, if it pleases him. 8.18. "For never in our generation, nor in these present days, has there been any tribe or family or people or city of ours which worshiped gods made with hands, as was done in days gone by -- 8.19. and that was why our fathers were handed over to the sword, and to be plundered, and so they suffered a great catastrophe before our enemies. 8.20. But we know no other god but him, and therefore we hope that he will not disdain us or any of our nation. 8.21. For if we are captured all Judea will be captured and our sanctuary will be plundered; and he will exact of us the penalty for its desecration. 8.22. And the slaughter of our brethren and the captivity of the land and the desolation of our inheritance -- all this he will bring upon our heads among the Gentiles, wherever we serve as slaves; and we shall be an offense and a reproach in the eyes of those who acquire us. 8.23. For our slavery will not bring us into favor, but the Lord our God will turn it to dishonor. 8.24. "Now therefore, brethren, let us set an example to our brethren, for their lives depend upon us, and the sanctuary and the temple and the altar rest upon us. 8.25. In spite of everything let us give thanks to the Lord our God, who is putting us to the test as he did our forefathers. 8.26. Remember what he did with Abraham, and how he tested Isaac, and what happened to Jacob in Mesopotamia in Syria, while he was keeping the sheep of Laban, his mother's brother. 8.27. For he has not tried us with fire, as he did them, to search their hearts, nor has he taken revenge upon us; but the Lord scourges those who draw near to him, in order to admonish them." 8.28. Then Uzziah said to her, "All that you have said has been spoken out of a true heart, and there is no one who can deny your words. 8.29. Today is not the first time your wisdom has been shown, but from the beginning of your life all the people have recognized your understanding, for your heart's disposition is right. 8.30. But the people were very thirsty, and they compelled us to do for them what we have promised, and made us take an oath which we cannot break. 8.31. So pray for us, since you are a devout woman, and the Lord will send us rain to fill our cisterns and we will no longer be faint." 8.32. Judith said to them, "Listen to me. I am about to do a thing which will go down through all generations of our descendants. 8.33. Stand at the city gate tonight, and I will go out with my maid; and within the days after which you have promised to surrender the city to our enemies, the Lord will deliver Israel by my hand. 8.34. Only, do not try to find out what I plan; for I will not tell you until I have finished what I am about to do." 13.8. And she struck his neck twice with all her might, and severed it from his body. 14.7. And when they raised him up he fell at Judith's feet, and knelt before her, and said, "Blessed are you in every tent of Judah! In every nation those who hear your name will be alarmed. |
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17. Septuagint, Wisdom of Solomon, 1.2, 2.4-2.5, 3.5, 11.9-11.10, 15.1-15.19, 16.1-16.24, 17.5-17.9, 18.23, 19.22, 36.1, 37.27, 44.20 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 102, 103, 104, 106, 110, 113, 114, 117, 123, 130, 136, 144, 145 | 1.2. because he is found by those who do not put him to the test,and manifests himself to those who do not distrust him. 2.4. Our name will be forgotten in time and no one will remember our works;our life will pass away like the traces of a cloud,and be scattered like mist that is chased by the rays of the sun and overcome by its heat. 2.5. For our allotted time is the passing of a shadow,and there is no return from our death,because it is sealed up and no one turns back. 3.5. Having been disciplined a little, they will receive great good,because God tested them and found them worthy of himself; 11.9. For when they were tried, though they were being disciplined in mercy,they learned how the ungodly were tormented when judged in wrath. 11.10. For thou didst test them as a father does in warning,but thou didst examine the ungodly as a stern king does in condemnation. 15.1. But thou, our God, art kind and true,patient, and ruling all things in mercy. 15.2. For even if we sin we are thine, knowing thy power;but we will not sin, because we know that we are accounted thine. 15.3. For to know thee is complete righteousness,and to know thy power is the root of immortality. 15.4. For neither has the evil intent of human art misled us,nor the fruitless toil of painters,a figure stained with varied colors, 15.5. whose appearance arouses yearning in fools,so that they desire the lifeless form of a dead image. 15.6. Lovers of evil things and fit for such objects of hope are those who either make or desire or worship them." 15.7. For when a potter kneads the soft earth and laboriously molds each vessel for our service,he fashions out of the same clay both the vessels that serve clean uses and those for contrary uses, making all in like manner;but which shall be the use of each of these the worker in clay decides. 15.8. With misspent toil, he forms a futile god from the same clay -- this man who was made of earth a short time before and after a little while goes to the earth from which he was taken,when he is required to return the soul that was lent him. 15.9. But he is not concerned that he is destined to die or that his life is brief,but he competes with workers in gold and silver,and imitates workers in copper;and he counts it his glory that he molds counterfeit gods. 15.10. His heart is ashes, his hope is cheaper than dirt,and his life is of less worth than clay, 15.11. because he failed to know the one who formed him and inspired him with an active soul and breathed into him a living spirit." 15.12. But he considered our existence an idle game,and life a festival held for profit,for he says one must get money however one can, even by base means. 15.13. For this man, more than all others, knows that he sins when he makes from earthy matter fragile vessels and graven images. 15.14. But most foolish, and more miserable than an infant,are all the enemies who oppressed thy people. 15.15. For they thought that all their heathen idols were gods,though these have neither the use of their eyes to see with,nor nostrils with which to draw breath,nor ears with which to hear,nor fingers to feel with,and their feet are of no use for walking. 15.16. For a man made them,and one whose spirit is borrowed formed them;for no man can form a god which is like himself. 15.17. He is mortal, and what he makes with lawless hands is dead,for he is better than the objects he worships,since he has life, but they never have. 15.18. The enemies of thy people worship even the most hateful animals,which are worse than all others, when judged by their lack of intelligence; 15.19. and even as animals they are not so beautiful in appearance that one would desire them,but they have escaped both the praise of God and his blessing. 16.1. Therefore those men were deservedly punished through such creatures,and were tormented by a multitude of animals. 16.2. Instead of this punishment thou didst show kindness to thy people,and thou didst prepare quails to eat,a delicacy to satisfy the desire of appetite; 16.3. in order that those men, when they desired food,might lose the least remt of appetite because of the odious creatures sent to them,while thy people, after suffering want a short time,might partake of delicacies. 16.4. For it was necessary that upon those oppressors inexorable want should come,while to these it was merely shown how their enemies were being tormented. 16.5. For when the terrible rage of wild beasts came upon thy people and they were being destroyed by the bites of writhing serpents,thy wrath did not continue to the end; 16.6. they were troubled for a little while as a warning,and received a token of deliverance to remind them of thy laws command. 16.7. For he who turned toward it was saved, not by what he saw,but by thee, the Savior of all. 16.8. And by this also thou didst convince our enemies that it is thou who deliverest from every evil." 16.9. For they were killed by the bites of locusts and flies,and no healing was found for them,because they deserved to be punished by such things; 16.10. but thy sons were not conquered even by the teeth of venomous serpents,for thy mercy came to their help and healed them. 16.11. To remind them of thy oracles they were bitten,and then were quickly delivered,lest they should fall into deep forgetfulness and become unresponsive to thy kindness. 16.12. For neither herb nor poultice cured them,but it was thy word, O Lord, which heals all men. 16.13. For thou hast power over life and death;thou dost lead men down to the gates of Hades and back again." 16.14. A man in his wickedness kills another,but he cannot bring back the departed spirit,nor set free the imprisoned soul. 16.15. To escape from thy hand is impossible;" 16.16. for the ungodly, refusing to know thee,were scourged by the strength of thy arm,pursued by unusual rains and hail and relentless storms,and utterly consumed by fire. 16.17. For -- most incredible of all -- in the water,which quenches all things,the fire had still greater effect,for the universe defends the righteous. 16.18. At one time the flame was restrained,so that it might not consume the creatures sent against the ungodly,but that seeing this they might know that they were being pursued by the judgment of God; 16.19. and at another time even in the midst of water it burned more intensely than fire,to destroy the crops of the unrighteous land. 16.20. Instead of these things thou didst give thy people food of angels,and without their toil thou didst supply them from heaven with bread ready to eat,providing every pleasure and suited to every taste. 16.21. For thy sustece manifested thy sweetness toward thy children;and the bread, ministering to the desire of the one who took it,was changed to suit every ones liking. 16.22. Snow and ice withstood fire without melting,so that they might know that the crops of their enemies were being destroyed by the fire that blazed in the hail and flashed in the showers of rain; 16.23. whereas the fire, in order that the righteous might be fed,even forgot its native power. 16.24. For creation, serving thee who hast made it,exerts itself to punish the unrighteous,and in kindness relaxes on behalf of those who trust in thee. 17.5. And no power of fire was able to give light,nor did the brilliant flames of the stars avail to illumine that hateful night. 17.6. Nothing was shining through to them except a dreadful, self-kindled fire,and in terror they deemed the things which they saw to be worse than that unseen appearance. 17.7. The delusions of their magic art lay humbled,and their boasted wisdom was scornfully rebuked. 17.8. For those who promised to drive off the fears and disorders of a sick soul were sick themselves with ridiculous fear." 17.9. For even if nothing disturbing frightened them,yet, scared by the passing of beasts and the hissing of serpents, 18.23. For when the dead had already fallen on one another in heaps,he intervened and held back the wrath,and cut off its way to the living. 19.22. For in everything, O Lord, thou hast exalted and glorified thy people;and thou hast not neglected to help them at all times and in all places. |
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18. Anon., Testament of Joseph, 2.7 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •wilderness passim, place Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 123 | 2.7. For endurance is a mighty charm, And patience giveth many good things. |
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| 19. Dead Sea Scrolls, 1Qha, 2.13-2.14 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •wilderness passim, place Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 117 |
20. Septuagint, Ecclesiasticus (Siracides), 2.4-2.5, 18.23, 36.1, 37.27, 44.20 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •wilderness passim, place Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 117, 130, 145 | 2.4. Accept whatever is brought upon you,and in changes that humble you be patient. 2.5. For gold is tested in the fire,and acceptable men in the furnace of humiliation. 18.23. Before making a vow, prepare yourself;and do not be like a man who tempts the Lord. 36.1. Have mercy upon us, O Lord, the God of all, and look upon us, 36.1. Crush the heads of the rulers of the enemy,who say, "There is no one but ourselves." 37.27. My son, test your soul while you live;see what is bad for it and do not give it that. |
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| 21. Dead Sea Scrolls, Community Rule, 1.18 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •wilderness passim, place Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 117 |
| 22. Dead Sea Scrolls, Dibhama, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 117 |
23. Hebrew Bible, Daniel, 1.12, 1.14 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •wilderness passim, place Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 117| 1.12. "נַס־נָא אֶת־עֲבָדֶיךָ יָמִים עֲשָׂרָה וְיִתְּנוּ־לָנוּ מִן־הַזֵּרֹעִים וְנֹאכְלָה וּמַיִם וְנִשְׁתֶּה׃", 1.14. "וַיִּשְׁמַע לָהֶם לַדָּבָר הַזֶּה וַיְנַסֵּם יָמִים עֲשָׂרָה׃", | 1.12. "’Try thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink.", 1.14. "So he hearkened unto them in this matter, and tried them ten days.", |
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24. Philo of Alexandria, On The Special Laws, 4.78, 4.80, 4.82-4.132 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 107, 109, 114 | 4.78. And there are many other things which may be said with respect to false witnesses and judges; but for the sake of avoiding prolixity we must proceed now to the last of the ten commandments, which is delivered also in a concise and summary form as each of the others is: and this commandment is, "Thou shalt not covet."ON COVETINGXIV. 4.80. But of all the passions there is not one so grievous as a covetous desire of what one has not got, of things which are in appearance good, but not in reality; a desire which produces grievous anxieties which are hard to satisfy; for such a passion puts the reason to flight, and banishes it to a great distance, involving the soul in great difficulties, while the object which is desired flies away contemptuously, retreating not with its back but with its face to one; 4.82. for as those implacable and inexorable mistresses of the body, thirst and hunger, do very often strain it more, or at all events not less, than those unhappy persons are strained who are racked by the torture even to death, unless when they have become violent some one appeases them with meat and drink; in like manner, covetous desire, having first rendered the soul empty through its forgetfulness of what is present and its recollection of what is removed to a great distance, fills it with impetuosity and madness, and introduces into it masters worse than even its former tyrants, but having the same names with them, namely, hunger and thirst, not, however, now of those things which conduce to the enjoyment of the belly, but of money, and glory, and authority, and beauty, and of innumerable other things which appear to be objects of desire and contention in human life. 4.83. And as the disease which the physicians call the herpes, {15}{so called from herpoµ, "to creep."} does not stop in one part of the body, but moves about and overruns the skin, and, as its name shows, creeps about (dierpei 4.84. So great and so excessive an evil is covetous desire; or rather, if I am to speak the plain truth concerning it, it is the source of all evils. For from what other source do all the thefts, and acts of rapine, and repudiation of debt, and all false accusations, and acts of insolence, and, moreover, all ravishments, and adulteries, and murders, and, in short, all mischiefs, whether private or public, or sacred or profane, take their rise? 4.85. For most truly may covetous desire be said to be the original passion which is at the bottom of all these mischiefs, of which love is one and the most significant offspring, which has not once but many times filled the whole world with indescribable evils; which even the whole circumference of the world has not been large enough to contain, but out of their vast number they, as if carried on by the impetuosity of a torrent, have fallen into the sea, and all seas in every region have been filled with hostile fleets. It is owing to this passion that all the terrible evils which are caused by naval wars have happened; and, coming upon all continents and all islands together, have thrown them into confusion, spreading everywhere and returning in their own steps like the warriors in the diaulos, {16}{the diaulos was the race in which the runners ran to the goal and back to the starting post.} or like the ebb and flow of the tides of the sea, returning to the point from which they originally set out. 4.86. And by looking at it in this manner we shall more clearly perceive the power of this passion. Everything which covetous desire lays hold of is by it changed for the worse, like poisonous serpents or deadly poisons. Now what is it that I mean when I say this? 4.87. If this passion is directed towards money, it makes thieves, and cut-purses, and clothesstealers, and house-breakers, and taints men with the guilt of the repudiation of debts, of the denial of deposits, of bribery and sacrilege, and all such iniquities as those. 4.88. If it is directed towards glory, it makes men insolent, overbearing, fickle, and unstable in their dispositions, depending wholly on what is said to them and on what they hear, at the same time humbled and elated by reason of the variety and inconstancy of the multitudes who praise and blame them with inconsiderate impetuosity, inconsiderate in their enmity and in their friendship, so as easily to change from one to the other, and fills them with all sorts of humours akin to and resembling these. 4.89. Again, if the desire takes the direction of wishing for authority and power, it renders men's natures seditious, unequal, and tyrannical, it makes them cruel and inhuman enemies of their native countries, implacable masters unable to restrain themselves, irreconcileable forces to all who are equal to themselves in might, flatterers of those who are more powerful than themselves, in order to be able to attack them treacherously. If what is desired is beauty of person, it makes men seducers, ravishers, adulterers, paederasts, practisers of licentiousness and incontinence, it teaches them to regard the greatest evils as the most fortunate of blessings. This passion, also, when it extends to the tongue, often causes innumerable evils; 4.90. for some persons desire either to be silent about what ought to be mentioned, or to mention what ought to be buried in silence, and avenging justice pursues them if they reveal things improperly, or, on the contrary, if they are unseasonably silent. 4.91. When it affects the parts about the belly it makes men gluttonous, insatiable, intemperate, debauched, admirers of a profligate life, delighting in drunkenness, and epicurism, slaves to strong wine, and fish, and meat, pursuers of feasts and tables, wallowing like greedy dogs; owing to all which things their lives are rendered miserable and accursed, and they are reduced to an existence more grievous than any death. 4.92. For this reason those who have tasted deeply of philosophy, not merely with their lips, but feasting thoroughly on its profound doctrines, investigating the nature of the soul, and comprehending its threefold character, and how it is divided into reason, and anger, and appetite, have attributed the chief post to reason as the principal authority, assigning to it the head as its most appropriate abode, where also the company of the outward senses, who are always present as the body-guards of the mind as their king, are stationed; 4.93. and assigning the breast as the abode of anger, partly in order that the man, being, like a soldier, armed with this as with a breastplate, so that, even if it be not utterly free from all injury, it may, at least, be difficult to subdue, and partly in order that, dwelling near the mind, it may be benefited by its neighbour, who charms it by its wisdom, and who renders the passions gentle and manageable; and to appetite they assign the place around the navel, and to that part which is called the diaphragm. 4.94. For it was proper that that, as having the smallest participation in reason, should be removed as far as possible from the palace of the mind and located almost at the very extremities; and that which is the most insatiable and the most intemperate of all, the passions, should be confined to the pastures of cattle, where they can find food and opportunities for the propagation of their species.XVI. 4.95. And the most holy Moses appears to me to have had a regard to all these circumstances, and on that account to have commanded that men should discard this passion, detesting it as the most disgraceful thing and the cause of most disgraceful actions; and, therefore, to have prohibited it above all other feelings as an engine for the destruction of the soul; but if that engine is destroyed and the soul brought back to its obedience, to the guidance of reason, the man will become entirely filled with peace and obedience to law and all sorts of perfect good things, so as to produce complete happiness. 4.96. But as he was fond of brevity and accustomed to cut short things which were inclined to be countless in point of number, by a mode of teaching which was confined to general instances, he begins to admonish and to correct one appetite, that which is concerned about the belly; conceiving that the other appetites will not be equally restive, but will be brought to order by learning that the most important and authoritative of the whole has become obedient to the laws of moderation. 4.97. What, then, is the lesson which he gives us about this origin of all vices? There are two things of a most comprehensive nature, meat and drink. He, then, has not left either of them unrestrained, but has bridled them with especial commands most calculated to lead them to temperance and to humanity, and to the greatest of all virtues, piety; 4.98. for he commanded men to offer first fruits of corn, and wine, and oil, and cattle, and other things; {17}{#nu 18:12.} and to distribute the first fruits among the sacrificers and the priests; among the sacrificers because of the gratitude due to God for the abundance and fertility of all things, and to the priests because of their sacred ministrations about the temple, and therefore they were worthy to receive wages for their services in respect of the sacred Ceremonies.{18}{#nu 18:31.} 4.99. And he utterly forbids any one to taste of anything, or to take any portion of anything, before separating off the first fruits, wishing also by this injunction to inculcate the practice of most useful temperance; for he who has learnt not to throw himself greedily on all the abundance which the seasons of the year have brought, but to wait till the first fruits are consecrated, is likely to be able to restrain the restive obstinacy of the passions, making them gentle and manageable.CONCERNING ANIMALSXVII. 4.100. Moreover, Moses has not granted an unlimited possession and use of all other animals to those who partake in his sacred constitution, but he has forbidden with all his might all animals, whether of the land, or of the water, or that fly through the air, which are most fleshy and fat, and calculated to excite treacherous pleasure, well knowing that such, attracting as with a bait that most slavish of all the outward senses, namely, taste, produce insatiability, an incurable evil to both souls and bodies, for insatiability produces indigestion, which is the origin and source of all diseases and weaknesses. 4.101. Now of land animals, the swine is confessed to be the nicest of all meats by those who eat it, and of all aquatic animals the most delicate are the fish which have no scales; and Moses is above all other men skilful in training and inuring persons of a good natural disposition to the practice of virtue by frugality and abstinence, endeavouring to remove costly luxury from their characters, 4.102. at the same time not approving of unnecessary rigour, like the lawgiver of Lacedaemon, nor undue effeminacy, like the man who taught the Ionians and the Sybarites lessons of luxury and license, but keeping a middle path between the two courses, so that he has relaxed what was over strict, and tightened what was too loose, mingling the excesses which are found at each extremity with moderation, which lies between the two, so as to produce an irreproachable harmony and consistency of life, on which account he has laid down not carelessly, but with minute particularity, what we are to use and what to avoid. 4.103. One might very likely suppose it to be just that those beasts which feed upon human flesh should receive at the hands of men similar treatment to that which they inflict on men, but Moses has ordained that we should abstain from the enjoyment of all such things, and with a due consideration of what is becoming to the gentle soul, he proposes a most gentle and most pleasant banquet; for though it is proper that those who inflict evils should suffer similar calamities themselves, yet it may not be becoming to those whom they ill treated to retaliate, lest without being aware of it they become brutalized by anger, which is a savage passion; 4.104. and he takes such care to guard against this, that being desirous to banish as far as possible all desire for those animals abovementioned, he forbids with all his energy the eating of any carnivorous animal at all, selecting the herbivorous animals out of those kinds which are domesticated, since they are tame by nature, feeding on that gentle food which is supplied by the earth, and having no disposition to plot evil against anything.WHAT QUADRUPEDS ARE CLEANXVIII. 4.105. The animals which are clean and lawful to be used as food are ten in number; the heifer, the lamb, the goat, the stag, the antelope, the buffalo, the roebuck, the pygarga, the wildox, and the chamois, {19}{#de 14:4.} for he always adheres to that arithmetical subtilty which, as he originally devised it with the minutest accuracy possible, he extends to all existing things, so that he establishes no ordices, whether important or unimportant, without taking and as it were adapting this number to it as closely connected with the regulations which he is ordaining. Now of all the numbers beginning from the unit, the most perfect is the number ten, and as Moses says, it is the most sacred of all and a holy number, and by it he now limits the races of animals that are clean, wishing to assign the use of them to all those who partake of the constitution which he is establishing. 4.106. And he gives two tests and criteria of the ten animals thus Enumerated{20}{#le 11:3.} by two signs, first, that they must part the hoof, secondly, that they must chew the cud; for those which do neither, or only one of these things, are unclean. And these signs are both of them symbols of instruction and of the most scientific learning, by which the better is separated from the worse, so that all confusion between them is prevented; 4.107. for as the animal which chews the cud, while it is masticating its food draws it down its throat, and then by slow degrees kneads and softens it, and then after this process again sends it down into the belly, in the same manner the man who is being instructed, having received the doctrines and speculations of wisdom in at his ears from his instructor, derives a considerable amount of learning from him, but still is not able to hold it firmly and to embrace it all at once, until he has resolved over in his mind everything which he has heard by the continued exercise of his memory (and this exercise of memory is the cement which connects idea 4.108. But as it seems the firm conception of such ideas is of no advantage to him unless he is able to discriminate between and to distinguish which of contrary things it is right to choose and which to avoid, of which the parting of the hoof is the symbol; since the course of life is twofold, the one road leading to wickedness and the other to virtue, and since we ought to renounce the one and never to forsake the other.WHAT BEASTS ARE NOT CLEANXIX. 4.109. For this reason all animals with solid hoofs, and all with many toes are spoken of by implication as unclean; the one because, being so, they imply that the nature of good and evil is one and the same; which is just as if one were to say that the nature of a concave and a convex surface, or of a road up hill and down hill, was the same. And the other, because it shows that there are many roads, though, indeed, they have no right to be called roads at all, which lead the life of man to deceit; for it is not easy among a variety of paths to choose that which is the most desirable and the most excellent.WHAT AQUATIC ANIMALS ARE CLEANXX. 4.110. Having laid down these definitions with respect to land animals, he proceeds to describe what aquatic creatures are clean and lawful to be used for food; distinguishing them also by two characteristics as having fins or Scales.{21}{#le 11:9.} For those which have neither one nor the other, and those which have only one of the two, he rejects and Prohibits.{22}{#de 14:10.} And he must state the cause, which is not destitute of sense and propriety; 4.111. for all those creatures which are destitute of both, or even of one of the two, are sucked down by the current, not being able to resist the force of the stream; but those which have both these characteristics can stem the water, and oppose it in front, and strive against it as against an adversary, and struggle with invincible good will and courage, so that if they are pushed they push in their turn; and if they are pursued they turn upon their foe and pursue it in their turn, making themselves broad roads in a pathless district, so as to have an easy passage to and fro. 4.112. Now both these things are symbols; the former of a soul devoted to pleasure, and the latter of one which loves perseverance and temperance. For the road which leads to pleasure is a down-hill one and very easy, being rather an absorbing gulf than a path. But the path which leads to temperance is up hill and laborious, but above all other roads advantageous. And the one leads men downwards, and prevents those who travel by it from retracing their steps until they have arrived at the very lowest bottom, but the other leads to heaven; making those who do not weary before they reach it immortal, if they are only able to endure its rugged and difficult ascent.ABOUT Reptile 4.113. And adhering to the same general idea the lawgiver asserts that those reptiles which have no feet, and which crawl onwards, dragging themselves along the ground on their bellies, or those which have four legs, or many feet, are all unclean as far as regards their being eaten. And here, again, when he mentions reptiles he intimates under a figurative form of expression those who are devoted to their bellies, gorging themselves like cormorants, and who are continually offering up tribute to their miserable belly, tribute, that is, of strong wine, and confections, and fish, and, in short, all the superfluous delicacies which the skill and labour of bakers and confectioners are able to devise, inventing all sorts of rare viands, to stimulate and set on fire the insatiable and unappeasable appetites of man. And when he speaks of animals with four legs and many feet, he intends to designate the miserable slaves not of one single passion, appetite, but of all the passions; the genera of which were four in number; but in their subordinate species they are innumerable. Therefore, the despotism of one is very grievous, but that of many is most terrible, and as it seems intolerable. 4.114. Again, in the case of those reptiles who have legs above their feet, so that they are able to take leaps from the ground, those Moses speaks of as clean; as, for instance, the different kinds of locusts, and that animal called the serpentfighter, here again intimating by figurative expressions the manners and habits of the rational soul. For the weight of the body being naturally heavy, drags down with it those who are but of small wisdom, strangling it and pressing it down by the weight of the flesh. 4.115. But blessed are they to whose lot it has fallen, inasmuch as they have been well and solidly instructed in the rules of sound education, to resist successfully the power of mere strength, so as to be able, by reason of what they have learnt, to spring up from the earth and all low things, to the air and the periodical revolutions of the heaven, the very sight of which is to be admired and earnestly striven for by those who come to it of their own accord with no indolence or indifference.CONCERNING FLYING Creature 4.116. Having, therefore, in his ordices already gone through all the different kinds of land animals and of those who live in the water, and having distinguished them in his code of laws as accurately as it was possible, Moses begins to investigate the remaining class of animals in the air; the innumerable kinds of flying creatures, rejecting all those which prey upon one another or upon man, all carnivorous birds, in short, all animals which are venomous, and all which have any power of plotting against others. 4.117. But doves, and pigeons, and turtle-doves, and all the flocks of cranes, and geese, and birds of that kind, he numbers in the class of domestic, and tame, and eatable creatures, allowing every one who chooses to partake of them with impunity. 4.118. Thus, in each of the parts of the universe, earth, water, and air, he refuses some kinds of each description of animal, whether terrestrial, or aquatic, or a'rial, to our use; and thus, taking as it were fuel from the fire, he causes the extinction of appetite.CONCERNING CARCASSES AND BODIES WHICH HAVE BEEN TORN BY WILDBEASTSXXIII. 4.119. Moreover, Moses Commands{25}{#le 5:2.} that no man shall take of any dead carcass, or of any body which has been torn by wild beasts; partly because it is not fitting that man should share a feast with untameable beasts, so as to become almost a fellow reveller in their carnivorous festivals; and partly because perhaps it is injurious and likely to cause disease if the juice of the dead body becomes mingled with the blood, and perhaps, also, because it is proper to preserve that which has been pre-occupied and seized beforehand by death untouched, having a respect to the necessities of nature by which it has been seized. 4.120. Now many of the lawgivers both among the Greeks and barbarians, praise those who are skilful in hunting, and who seldom fail in their pursuit or miss their aim, and who pride themselves on their successful hunts, especially when they divide the limbs of the animals which they have caught with the huntsmen and the hounds, as being not only brave hunters but men of very sociable dispositions. But any one who was a sound interpreter of the sacred constitution and code of laws would very naturally blame them, since the lawgiver of that code has expressly forbidden any enjoyment of carcasses or of bodies torn by beasts for the reasons before mentioned. 4.121. But if any one of those persons who devote themselves wholly to meditations on and to the practice of virtue were suddenly to become fond of gymnastic exercises and of hunting, looking upon hunting as a sort of prelude to and representation of the wars and dangers that have to be encountered against the enemy, then, whenever such a man is successful in his sport, he ought to give the beasts which he has slain to his dogs as a feast for them, and as a reward or wages for their successful boldness and their irreproachable alliance. But he ought not himself to touch them, inasmuch as he has been previously taught in the case of irrational animals, what sentiments he ought to entertain, respecting his enemies. For he ought to carry on war against them, not for the sake of unrighteous gain like those who make a dishonest traffic of all their actions, but either in revenge for some calamities which he has previously suffered at their hands, or with a view toward some which he expects to suffer. 4.122. But some men, with open mouths, carry even the excessive luxury and boundless intemperance of Sardanapalus to such an indefinite and unlimited extent, being wholly absorbed in the invention of senseless pleasures, that they prepare sacrifices which ought never be offered, strangling their victims, and stifling the essence of life, {26}{#le 17:11.} which they ought to let depart free and unrestrained, burying the blood, as it were, in the body. For it ought to have been sufficient for them to enjoy the flesh by itself, without touching any of those parts which have an connection with the soul or life. 4.123. On which account Moses, in another passage, establishes a law concerning blood, that one may not eat the blood nor the Fat.{27}{#le 3:17.} The blood, for the reason which I have already mentioned, that it is the essence of the life; not of the mental and rational life, but of that which exists in accordance with the outward senses, to which it is owing that both we and irrational animals also have a common existence.CONCERNING THE SOUL OR LIFE OF MANXXIV. For the essence of the soul of man is the breath of God, especially if we follow the account of Moses, who, in his history of the creation of the world, says that God breathed into the first man, the founder of our race, the breath of life; breathing it into the principal part of his body, namely the face, where the outward senses are established, the body-guards of the mind, as if it were the great king. And that which was thus breathed into his face was manifestly the breath of the air, or whatever else there may be which is even more excellent than the breath of the air, as being a ray emitted from the blessed and thricehappy nature of God. 4.124. But Moses commanded men to abstain from eating fat, because it is gross. And again, he gave us this injunction, in order to inculcate temperance and a zeal for an austere life: for some things we easily abandon, and without any hesitation; though we do not willingly encounter any anxieties or labours for the sake of the acquisition of virtue. 4.125. For which reason these two parts are to be taken out of every victim and burnt with fire, as a kind of first fruits, namely, the fat and the blood; the one being poured upon the altar as a libation; and the other as a fuel to the flame, being applied instead of oil, by reason of its fatness, to the consecrated and holy flame. 4.126. The lawgiver blames some persons of his time as gluttons, and as believing that the mere indulgence of luxury is the happiest of all possible conditions, not being content to live in this manner only in cities in which there were abundant supplies and stores of all kinds of necessary things, but carrying their effeminacy even into pathless and untrodden deserts, and choosing in them also to have markets for fish and meat, and all things which can contribute to an easy life: 4.127. then, when a scarcity arose, they assembled together and raised an outcry, and looked miserable, and with shameless audacity impeached their ruler, and did not desist from creating disturbances till they obtained what they desired; and they obtained it to their destruction, for two reasons: first of all, that it might be shown that all things are possible to God, who can find a way in the most difficult and apparently hopeless circumstances; and secondly, that punishment might fall on those who were intemperate in their gluttonous appetites, and obstinate resisters of holiness. 4.128. For a vast cloud being Raised{28}{#ex 16:13.} out of the sea showered down quails about the time of sunrise, and the camp and all the district around it for a day's journey for a well-girt active man was overshadowed all about with the Birds.{29}{#nu 11:31.} And the height of the flight of the birds was distant from the ground a height of about two cubits, in order that they might be easily caught. 4.129. It would have been natural therefore for them, being amazed at the marvellous nature of the prodigy which they beheld, to be satisfied with the sight, and being filled with piety to nourish their souls on that, and to abstain from eating flesh; but these men, on the contrary, stirred up their desires even more than before, and pursued these birds as the greatest good imaginable, and catching hold of them with both their hands filled their bosoms; then, having stored them up in their tents, they sallied forth to catch others, for immoderate covetousness has no limit. And when they had collected every description of food they devoured it insatiably, being about, vain-minded generation that they were, to perish by their own fulness; 4.130. and indeed at no distant time they did perish by the purging of their bile, {30}{#nu 11:20.} so that the place itself derived its name from the calamity which fell upon them, for it was called the graves of their lust, {31}{see #Nu 11:34: "And he called the name of that place Kibroth-hattaavah, because there they buried the people that lusted."} than which there is not in the soul, as the scripture teaches, us, any greater evil. 4.131. For which reason Moses says with great beauty in his recommendations, "Let not every man do that which seemeth good to his own Eyes,"{32}{#de 11:8.} which is equivalent to saying, let not any one gratify his own desire, but let each person seek to please God, and the world, and nature, and wise men, repudiating self-love, if he would become a good and virtuous man.XXV. 4.132. This may be sufficient to say, being in fact all that I am able to advance, about the laws which bear on appetite and desire by way of filling up the whole body of the ten commandments, and of the subordinate injunctions contained in them; for if we are to look upon the brief heads which were oracularly delivered by the voice of God, as the generic laws, and all the particular ordices which Moses subsequently interpreted and added as the special laws; then there is need of great care and skill in order to preserve the arrangement unconfused in order to an accurate comprehension of it, and I therefore have taken great care, and have assigned and apportioned to each of these generic laws of the whole code all that properly belonged to it. |
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25. Philo of Alexandria, On Dreams, 1.194-1.195 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •wilderness passim, place Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 8 | 1.194. In this manner, too, Moses is called up to the bush. For, the scripture says, "When he saw that he was turning aside to see, God called him out of the bush, and said, Moses, Moses: and he said, What is it, Lord?" And Abraham also, on the occasion of offering up his beloved and only son as a burnt-offering, when he was beginning to sacrifice him, and when he had given proof of his piety, was forbidden to destroy the self-taught race, Isaac by name, from among men; 1.195. for at the beginning of his account of this transaction, Moses says that "God did tempt Abraham, and said unto him, Abraham, Abraham; and he said, Behold, here am I. And he said unto him, Take now thy beloved son Isaac, whom thou lovest, and offer him up." And when he had brought the victim to the altar, then the angel of the Lord called him out of heaven, saying, "Abraham, Abraham," and he answered, "Behold, here am I. And he said, Lay not thy hand upon the child, and do nothing to Him." |
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26. Philo of Alexandria, On The Posterity of Cain, 153-157, 20, 22-23, 21 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 8 | 21. Therefore we sympathise in joy with those who love God and seek to understand the nature of the living do, even if they fail to discover it; for the vague investigation of what is good is sufficient by itself to cheer the heart, even if it fail to attain the end that it desires. But we participate in indignation against that lover of himself, Cain; because he has left his soul without any conception whatever of the living God, having of deliberate purpose mutilated himself of that faculty by which alone he might have been able to see him. VII. |
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27. Philo of Alexandria, On The Creation of The World, 157-166 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 8 | 166. For we must altogether not be ignorant that pleasure, being like a courtesan or mistress, is eager to meet with a lover, and seeks for panders in order by their means to catch a lover. And the sensations are her panders, and conciliate love to her, and she employing them as baits, easily brings the mind into subjection to her. And the sensations conveying within the mind the things which have been seen externally, explain and display the forms of each of them, setting their seal upon a similar affection. For the mind is like wax, and receives the impressions of appearances through the sensations, by means of which it makes itself master of the body, which of itself it would not be able to do, as I have already said. LX. |
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28. Philo of Alexandria, On The Migration of Abraham, 1, 10, 100-109, 11, 110-119, 12, 120-129, 13, 130-139, 14, 140-149, 15, 150, 152-159, 16, 160-169, 17, 170-179, 18, 180-189, 19, 190-199, 2, 20, 200-209, 21, 210-219, 22, 220-225, 23-29, 3, 30-39, 4, 40-49, 5, 50-59, 6, 60-69, 7, 70-79, 8, 80-89, 9, 90-99, 151 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 104, 106, 109, 113 | 151. for this is that disposition which attaches itself to the soul in such a manner as to be difficult to shake off, hindering it from proceeding swiftly on its progress towards virtue. This, too, when we leave Egypt, that is to say, the whole of the district connected with the body, being anxious to unlearn our subjection to the passions, in accordance with the language and precepts of the prophet Moses, follows us close, checking and impeding our zeal in the departure, and out of envy causing delay to the rapidity of setting forth; |
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29. Philo of Alexandria, On Flight And Finding, 137-139 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 8 | 139. What then is this bread? Tell us. "This," says he, "is the word which the Lord has appointed." This divine appointment at the same time both illuminates and sweetens the soul, which is endowed with sight, shining upon it with the beams of truth, and sweetening with the sweet virtue of persuasion those who thirst and hunger after excellence. |
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| 30. Philo of Alexandria, On The Decalogue, 15, 17, 16 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 14 |
| 31. Philo of Alexandria, On The Preliminary Studies, 163-164, 166-179, 165 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 8, 14 |
32. Philo of Alexandria, On Husbandry, 100, 94-99, 101 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 8 | 101. For the indulgences of intemperance and gluttony, and whatever other vices the immoderate and insatiable pleasures, when completely filled with an abundance of all external things, produce and bring forth, do not allow the soul to proceed onwards by the plain and straight road, but compel it to fall into ravines and gulfs, until they utterly destroy it; but those practices which adhere to patience, and endurance, and moderation, and all other virtues, keep the soul in the straight road, leaving no stumbling block in the way, against which it can stumble and fall. Very naturally, therefore, has Moses declared that temperance clings to the right way, because it is plain that the contrary habit, intemperance, is always straying from the road. XXIII. |
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33. Philo of Alexandria, On The Life of Abraham, 167-207, 256-257 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 8 | 257. And the advice was this; not to afflict himself beyond all measure, as if he were stricken down with a novel and unprecedented calamity; nor, on the other hand, to give way to indifference, as if nothing had happened calculated to give him sorrow. But rather to choose the middle way in preference to either extreme; and to endeavour to grieve in a moderate degree; not being indigt at nature for having reclaimed what belonged to her as her due; and bearing what had befallen him with a mild and gentle spirit. |
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| 34. Philo of Alexandria, Questions On Genesis, 1.31-1.41, 3.56, 4.73 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •wilderness passim, place Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 8 |
| 35. Philo of Alexandria, Allegorical Interpretation, 2.71-2.108, 3.162-3.168, 3.203-3.210 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •wilderness passim, place Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 8, 14 |
36. New Testament, Matthew, 2.14-2.15, 2.21, 4.1-4.11, 6.9-6.13, 12.38, 16.1, 19.3, 22.18, 22.35, 26.26-26.29, 26.41 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 148, 149, 150, 152, 153| 2.14. ὁ δὲ ἐγερθεὶς παρέλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ νυκτὸς καὶ ἀνεχώρησεν εἰς Αἴγυπτον, καὶ ἦν ἐκεῖ ἕως τῆς τελευτῆς Ἡρῴδου· 2.15. ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ Κυρίου διὰ τοῦ προφήτου λέγοντος Ἐξ Αἰγύπτου ἐκάλεσα τὸν υἱόν μου . 2.21. ὁ δὲ ἐγερθεὶς παρέλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ καὶ εἰσῆλθεν εἰς γῆν Ἰσραήλ. 4.1. Τότε [ὁ] Ἰησοῦς ἀνήχθη εἰς τὴν ἔρημον ὑπὸ τοῦ πνεύματος, πειρασθῆναι ὑπὸ τοῦ διαβόλου. 4.2. καὶ νηστεύσας ἡμέρας τεσσεράκοντα καὶ νύκτας τεσσεράκοντα ὕστερον ἐπείνασεν. 4.3. Καὶ προσελθὼν ὁ πειράζων εἶπεν αὐτῷ Εἰ υἱὸς εἶ τοῦ θεοῦ, εἰπὸν ἵνα οἱ λίθοι οὗτοι ἄρτοι γένωνται. 4.4. ὁ δὲ ἀποκριθεὶς εἶπεν Γέγραπται Οὐκ ἐπʼ ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος, ἀλλʼ ἐπὶ παντὶ ῥήματι ἐκπορευομένῳ διὰ στόματος θεοῦ. 4.5. Τότε παραλαμβάνει αὐτὸν ὁ διάβολος εἰς τὴν ἁγίαν πόλιν, καὶ ἔστησεν αὐτὸν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ, 4.6. καὶ λέγει αὐτῷ Εἰ υἱὸς εἶ τοῦ θεοῦ, βάλε σεαυτὸν κάτω· γέγραπται γὰρ ὅτι Τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ καὶ ἐπὶ χειρῶν ἀροῦσίν σε, μή ποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου. 4.7. ἔφη αὐτῷ ὁ Ἰησοῦς Πάλιν γέγραπται Οὐκ ἐκπειράσεις Κύριον τὸν θεόν σου. 4.8. Πάλιν παραλαμβάνει αὐτὸν ὁ διάβολος εἰς ὄρος ὑψηλὸν λίαν, καὶ δείκνυσιν αὐτῷ πάσας τὰς βασιλείας τοῦ κόσμου καὶ τὴν δόξαν αὐτῶν, 4.9. καὶ εἶπεν αὐτῷ Ταῦτά σοι πάντα δώσω ἐὰν πεσὼν προσκυνήσῃς μοι. 4.10. τότε λέγει αὐτῷ ὁ Ἰησοῦς Ὕπαγε, Σατανᾶ· γέγραπται γάρ Κύριον τὸν θεόν σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις. 4.11. Τότε ἀφίησιν αὐτὸν ὁ διάβολος, καὶ ἰδοὺ ἄγγελοι προσῆλθον καὶ διηκόνουν αὐτῷ. 6.9. Οὕτως οὖν προσεύχεσθε ὑμεῖς Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς· Ἁγιασθήτω τὸ ὄνομά σου, 6.10. ἐλθάτω ἡ βασιλεία σου, γενηθήτω τὸ θέλημά σου, ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς· 6.11. Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον· 6.12. καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν· 6.13. καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. 12.38. Τότε ἀπεκρίθησαν αὐτῷ τινὲς τῶν γραμματέων καὶ Φαρισαίων λέγοντες Διδάσκαλε, θέλομεν ἀπὸ σοῦ σημεῖον ἰδεῖν. 16.1. Καὶ προσελθόντες [οἱ] Φαρισαῖοι καὶ Σαδδουκαῖοι πειράζοντες ἐπηρώτησαν αὐτὸν σημεῖον ἐκ τοῦ οὐρανοῦ ἐπιδεῖξαι αὐτοῖς. 19.3. Καὶ προσῆλθαν αὐτῷ Φαρισαῖοι πειράζοντες αὐτὸν καὶ λέγοντες Εἰ ἔξεστιν ἀπολῦσαι τὴν γυναῖκα αὐτοῦ κατὰ πᾶσαν αἰτίαν; 22.18. γνοὺς δὲ ὁ Ἰησοῦς τὴν πονηρίαν αὐτῶν εἶπεν Τί με πειράζετε, ὑποκριταί; 22.35. καὶ ἐπηρώτησεν εἷς ἐξ αὐτῶν νομικὸς πειράζων αὐτόν 26.26. Ἐσθιόντων δὲ αὐτῶν λαβὼν ὁ Ἰησοῦς ἄρτον καὶ εὐλογήσας ἔκλασεν καὶ δοὺς τοῖς μαθηταῖς εἶπεν Λάβετε φάγετε, τοῦτό ἐστιν τὸ σῶμά μου. 26.27. καὶ λαβὼν ποτήριον [καὶ] εὐχαριστήσας ἔδωκεν αὐτοῖς λέγων 26.28. Πίετε ἐξ αὐτοῦ πάντες, τοῦτο γάρ ἐστιν τὸ αἷμά μου τῆς διαθήκης τὸ περὶ πολλῶν ἐκχυννόμενον εἰς ἄφεσιν ἁμαρτιῶν· 26.29. λέγω δὲ ὑμῖν, οὐ μὴ πίω ἀπʼ ἄρτι ἐκ τούτου τοῦ γενήματος τῆς ἀμπέλου ἕως τῆς ἡμέρας ἐκείνης ὅταν αὐτὸ πίνω μεθʼ ὑμῶν καινὸν ἐν τῇ βασιλείᾳ τοῦ πατρός μου. 26.41. γρηγορεῖτε καὶ προσεύχεσθε, ἵνα μὴ εἰσέλθητε εἰς πειρασμόν· τὸ μὲν πνεῦμα πρόθυμον ἡ δὲ σὰρξ ἀσθενής. | 2.14. He arose and took the young child and his mother by night, and departed into Egypt, 2.15. and was there until the death of Herod; that it might be fulfilled which was spoken by the Lord through the prophet, saying, "Out of Egypt I called my son." 2.21. He arose and took the young child and his mother, and came into the land of Israel. 4.1. Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. 4.2. When he had fasted forty days and forty nights, he was hungry afterward. 4.3. The tempter came and said to him, "If you are the Son of God, command that these stones become bread." 4.4. But he answered, "It is written, 'Man shall not live by bread alone, but by every word that proceeds out of the mouth of God.'" 4.5. Then the devil took him into the holy city. He set him on the pinnacle of the temple, 4.6. and said to him, "If you are the Son of God, throw yourself down, for it is written, 'He will give his angels charge concerning you.' and, 'On their hands they will bear you up, So that you don't dash your foot against a stone.'" 4.7. Jesus said to him, "Again, it is written, 'You shall not test the Lord, your God.'" 4.8. Again, the devil took him to an exceedingly high mountain, and showed him all the kingdoms of the world, and their glory. 4.9. He said to him, "I will give you all of these things, if you will fall down and worship me." 4.10. Then Jesus said to him, "Get behind me, Satan! For it is written, 'You shall worship the Lord your God, and him only shall you serve.'" 4.11. Then the devil left him, and behold, angels came and ministered to him. 6.9. Pray like this: 'Our Father in heaven, may your name be kept holy. 6.10. Let your kingdom come. Let your will be done, as in heaven, so on earth. 6.11. Give us today our daily bread. 6.12. Forgive us our debts, as we also forgive our debtors. 6.13. Bring us not into temptation, but deliver us from the evil one. For yours is the kingdom, the power, and the glory forever. Amen.' 12.38. Then certain of the scribes and Pharisees answered, saying, "Teacher, we want to see a sign from you." 16.1. The Pharisees and Sadducees came, and testing him, asked him to show them a sign from heaven. 19.3. Pharisees came to him, testing him, and saying, "Is it lawful for a man to divorce his wife for any reason?" 22.18. But Jesus perceived their wickedness, and said, "Why do you test me, you hypocrites? 22.35. One of them, a lawyer, asked him a question, testing him. 26.26. As they were eating, Jesus took bread, gave thanks for it, and broke it. He gave to the disciples, and said, "Take, eat; this is my body." 26.27. He took the cup, gave thanks, and gave to them, saying, "All of you drink it, 26.28. for this is my blood of the new covet, which is poured out for many for the remission of sins. 26.29. But I tell you that I will not drink of this fruit of the vine from now on, until that day when I drink it anew with you in my Father's kingdom." 26.41. Watch and pray, that you don't enter into temptation. The spirit indeed is willing, but the flesh is weak." |
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37. New Testament, Mark, 1.4-1.9, 1.11-1.13, 1.15, 4.11-4.12, 6.52, 8.14-8.21, 8.31, 8.33, 9.31, 10.33-10.34, 13.5-13.23, 14.3-14.9, 14.27-14.28, 14.30, 14.35-14.36, 15.34 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 146, 147, 164, 165| 1.4. ἐγένετο Ἰωάνης ὁ βαπτίζων ἐν τῇ ἐρήμῳ κηρύσσων βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν. 1.5. καὶ ἐξεπορεύετο πρὸς αὐτὸν πᾶσα ἡ Ἰουδαία χώρα καὶ οἱ Ἰεροσολυμεῖται πάντες, καὶ ἐβαπτίζοντο ὑπʼ αὐτοῦ ἐν τῷ Ἰορδάνῃ ποταμῷ ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν. 1.6. καὶ ἦν ὁ Ἰωάνης ἐνδεδυμένος τρίχας καμήλου καὶ ζώνην δερματίνην περὶ τὴν ὀσφὺν αὐτοῦ, καὶ ἔσθων ἀκρίδας καὶ μέλι ἄγριον. 1.7. καὶ ἐκήρυσσεν λέγων Ἔρχεται ὁ ἰσχυρότερός μου ὀπίσω [μου], οὗ οὐκ εἰμὶ ἱκανὸς κύψας λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων αὐτοῦ· 1.8. ἐγὼ ἐβάπτισα ὑμᾶς ὕδατι, αὐτὸς δὲ βαπτίσει ὑμᾶς πνεύματι ἁγίῳ. 1.9. ΚΑΙ ΕΓΕΝΕΤΟ ἐν ἐκείναις ταῖς ἡμέραις ἦλθεν Ἰησοῦς ἀπὸ Ναζαρὲτ τῆς Γαλιλαίας καὶ ἐβαπτίσθη εἰς τὸν Ἰορδάνην ὑπὸ Ἰωάνου. 1.11. καὶ φωνὴ [ἐγένετο] ἐκ τῶν οὐρανῶν Σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα. 1.12. Καὶ εὐθὺς τὸ πνεῦμα αὐτὸν ἐκβάλλει εἰς τὴν ἔρημον. 1.13. καὶ ἦν ἐν τῇ ἐρήμῳ τεσσεράκοντα ἡμέρας πειραζόμενος ὑπὸ τοῦ Σατανᾶ, καὶ ἦν μετὰ τῶν θηρίων, καὶ οἱ ἄγγελοι διηκόνουν αὐτῷ. 1.15. [καὶ λέγων] ὅτι Πεπλήρωται ὁ καιρὸς καὶ ἤγγικεν ἡ βασιλεία τοῦ θεοῦ· μετανοεῖτε καὶ πιστεύετε ἐν τῷ εὐαγγελίῳ. 4.11. καὶ ἔλεγεν αὐτοῖς Ὑμῖν τὸ μυστήριον δέδοται τῆς βασιλείας τοῦ θεοῦ· ἐκείνοις δὲ τοῖς ἔξω ἐν παραβολαῖς τὰ πάντα γίνεται, 4.12. ἵνα βλέποντες βλέπωσι καὶ μὴ ἴδωσιν, καὶ ἀκούοντες ἀκούωσι καὶ μὴ συνίωσιν, μή ποτε ἐπιστρέψωσιν καὶ ἀφεθῇ αὐτοῖς. 6.52. καὶ λίαν ἐν ἑαυτοῖς ἐξίσταντο, οὐ γὰρ συνῆκαν ἐπὶ τοῖς ἄρτοις, ἀλλʼ ἦν αὐτῶν ἡ καρδία πεπωρωμένη. 8.14. Καὶ ἐπελάθοντο λαβεῖν ἄρτους, καὶ εἰ μὴ ἕνα ἄρτον οὐκ εἶχον μεθʼ ἑαυτῶν ἐν τῷ πλοίῳ. 8.15. καὶ διεστέλλετο αὐτοῖς λέγων Ὁρᾶτε, βλέπετε ἀπὸ τῆς ζύμης τῶν Φαρισαίων καὶ τῆς ζύμης Ἡρῴδου. 8.16. καὶ διελογίζοντο πρὸς ἀλλήλους ὅτι ἄρτους οὐκ ἔχουσιν. 8.17. καὶ γνοὺς λέγει αὐτοῖς Τί διαλογίζεσθε ὅτι ἄρτους οὐκ ἔχετε; οὔπω νοεῖτε οὐδὲ συνίετε; πεπωρωμένην ἔχετε τὴν καρδίαν ὑμῶν; 8.18. ὀφθαλμοὺς ἔχοντες οὐ βλέπετε καὶ ὦτα ἔχοντες οὐκ ἀκούετε; καὶ οὐ μνημονεύετε 8.19. ὅτε τοὺς πέντε ἄρτους ἔκλασα εἰς τοὺς πεντακισχιλίους, πόσους κοφίνους κλασμάτων πλήρεις ἤρατε; λέγουσιν αὐτῷ Δώδεκα. 8.20. ὅτε τοὺς ἑπτὰ εἰς τοὺς τετρακισχιλίους, πόσων σφυρίδων πληρώματα κλασμάτων ἤρατε; καὶ λέγουσιν αὐτῷ Ἑπτά. 8.21. καὶ ἔλεγεν αὐτοῖς Οὔπω συνίετε; 8.31. Καὶ ἤρξατο διδάσκειν αὐτοὺς ὅτι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου πολλὰ παθεῖν καὶ ἀποδοκιμασθῆναι ὑπὸ τῶν πρεσβυτέρων καὶ τῶν ἀρχιερέων καὶ τῶν γραμματέων καὶ ἀποκτανθῆναι καὶ μετὰ τρεῖς ἡμέρας ἀναστῆναι· 8.33. ὁ δὲ ἐπιστραφεὶς καὶ ἰδὼν τοὺς μαθητὰς αὐτοῦ ἐπετίμησεν Πέτρῳ καὶ λέγει Ὕπαγε ὀπίσω μου, Σατανᾶ, ὅτι οὐ φρονεῖς τὰ τοῦ θεοῦ ἀλλὰ τὰ τῶν ἀνθρώπων. 9.31. ἐδίδασκεν γὰρ τοὺς μαθητὰς αὐτοῦ καὶ ἔλεγεν [αὐτοῖς] ὅτι Ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται εἰς χεῖρας ἀνθρώπων, καὶ ἀποκτενοῦσιν αὐτόν, καὶ ἀποκτανθεὶς μετὰ τρεῖς ἡμέρας ἀναστήσεται. 10.33. ὅτι Ἰδοὺ ἀναβαίνομεν εἰς Ἰεροσόλυμα, καὶ ὁ υἱὸς τοῦ ἀνθρώπου παραδοθήσεται τοῖς ἀρχιερεῦσιν καὶ τοῖς γραμματεῦσιν, καὶ κατακρινοῦσιν αὐτὸν θανάτῳ καὶ παραδώσουσιν αὐτὸν τοῖς ἔθνεσιν 10.34. καὶ ἐμπαίξουσιν αὐτῷ καὶ ἐμπτύσουσιν αὐτῷ καὶ μαστιγώσουσιν αὐτὸν καὶ ἀποκτενοῦσιν, καὶ μετὰ τρεῖς ἡμέρας ἀναστήσεται. 13.5. ὁ δὲ Ἰησοῦς ἤρξατο λέγειν αὐτοῖς Βλέπετε μή τις ὑμᾶς πλανήσῃ· 13.6. πολλοὶ ἐλεύσονται ἐπὶ τῷ ὀνόματί μου λέγοντες ὅτι Ἐγώ εἰμι, καὶ πολλοὺς πλανήσουσιν. 13.7. ὅταν δὲ ἀκούσητε πολέμους καὶ ἀκοὰς πολέμων, μὴ θροεῖσθε· δεῖ γενέσθαι, ἀλλʼ οὔπω τὸ τέλος. 13.8. ἐγερθήσεται γὰρ ἔθνος ἐπʼ ἔθνος καὶ βασιλεία ἐπὶ βασιλείαν, ἔσονται σεισμοὶ κατὰ τόπους, ἔσονται λιμοί· ἀρχὴ ὠδίνων ταῦτα. 13.9. βλέπετε δὲ ὑμεῖς ἑαυτούς· παραδώσουσιν ὑμᾶς εἰς συνέδρια καὶ εἰς συναγωγὰς δαρήσεσθε καὶ ἐπὶ ἡγεμόνων καὶ βασιλέων σταθήσεσθε ἕνεκεν ἐμοῦ εἰς μαρτύριον αὐτοῖς. 13.10. καὶ εἰς πάντα τὰ ἔθνη πρῶτον δεῖ κηρυχθῆναι τὸ εὐαγγέλιον. 13.11. καὶ ὅταν ἄγωσιν ὑμᾶς παραδιδόντες, μὴ προμεριμνᾶτε τί λαλήσητε, ἀλλʼ ὃ ἐὰν δοθῇ ὑμῖν ἐν ἐκείνῃ τῇ ὥρᾳ τοῦτο λαλεῖτε, οὐ γάρ ἐστε ὑμεῖς οἱ λαλοῦντες ἀλλὰ τὸ πνεῦμα τὸ ἅγιον. 13.12. καὶ παραδώσει ἀδελφὸς ἀδελφὸν εἰς θάνατον καὶ πατὴρ τέκνον, καὶ ἐπαναστήσονται τέκνα ἐπὶ γονεῖς καὶ θανατώσουσιν αὐτούς· 13.13. καὶ ἔσεσθε μισούμενοι ὑπὸ πάντων διὰ τὸ ὄνομά μου. ὁ δὲ ὑπομείνας εἰς τέλος οὗτος σωθήσεται. 13.14. Ὅταν δὲ ἴδητε τὸ βδέλυγμα τῆς ἐρημώσεως ἑστηκότα ὅπου οὐ δεῖ, ὁ ἀναγινώσκων νοείτω, τότε οἱ ἐν τῇ Ἰουδαίᾳ φευγέτωσαν εἰς τὰ ὄρη, 13.15. ὁ ἐπὶ τοῦ δώματος μὴ καταβάτω μηδὲ εἰσελθάτω τι ἆραι ἐκ τῆς οἰκίας αὐτοῦ, 13.16. καὶ ὁ εἰς τὸν ἀγρὸν μὴ ἐπιστρεψάτω εἰς τὰ ὀπίσω ἆραι τὸ ἱμάτιον αὐτοῦ. 13.17. οὐαὶ δὲ ταῖς ἐν γαστρὶ ἐχούσαις καὶ ταῖς θηλαζούσαις ἐν ἐκείναις ταῖς ἡμέραις. 13.18. προσεύχεσθε δὲ ἵνα μὴ γένηται χειμῶνος· 13.19. ἔσονται γὰρ αἱ ἡμέραι ἐκεῖναι θλίψις οἵα οὐ γέγονεν τοιαύτη ἀπʼ ἀρχῆς κτίσεως ἣν ἔκτισεν ὁ θεὸς ἕως τοῦ νῦν καὶ οὐ μὴ γένηται. 13.20. καὶ εἰ μὴ ἐκολόβωσεν Κύριος τὰς ἡμέρας, οὐκ ἂν ἐσώθη πᾶσα σάρξ· ἀλλὰ διὰ τοὺς ἐκλεκτοὺς οὓς ἐξελέξατο ἐκολόβωσεν τὰς ἡμέρας. 13.21. Καὶ τότε ἐάν τις ὑμῖν εἴπῃ Ἴδε ὧδε ὁ χριστός Ἴδε ἐκεῖ, μὴ πιστεύετε· 13.22. ἐγερθήσονται γὰρ ψευδόχριστοι καὶ ψευδοπροφῆται καὶ δώσουσιν σημεῖα καὶ τέρατα πρὸς τὸ ἀποπλανᾷν εἰ δυνατὸν τοὺς ἐκλεκτούς· 13.23. ὑμεῖς δὲ βλέπετε· προείρηκα ὑμῖν πάντα. 14.3. Καὶ ὄντος αὐτοῦ ἐν Βηθανίᾳ ἐν τῇ οἰκίᾳ Σίμωνος τοῦ λεπροῦ κατακειμένου αὐτοῦ ἦλθεν γυνὴ ἔχουσα ἀλάβαστρον μύρου νάρδου πιστικῆς πολυτελοῦς συντρίψασα τὴν ἀλάβαστρον κατέχεεν αὐτοῦ τῆς κεφαλῆς. 14.4. ἦσαν δέ τινες ἀγανακτοῦντες πρὸς ἑαυτούς Εἰς τί ἡ ἀπώλεια αὕτη τοῦ μύρου γέγονεν; 14.5. ἠδύνατο γὰρ τοῦτο τὸ μύρον πραθῆναι ἐπάνω δηναρίων τριακοσίων καὶ δοθῆναι τοῖς πτωχοῖς· καὶ ἐνεβριμῶντο αὐτῇ. 14.6. ὁ δὲ Ἰησοῦς εἶπεν Ἅφετε αὐτήν· τί αὐτῇ κόπους παρέχετε; καλὸν ἔργον ἠργάσατο ἐν ἐμοί· 14.7. πάντοτε γὰρ τοὺς πτωχοὺς ἔχετε μεθʼ ἑαυτῶν, καὶ ὅταν θέλητε δύνασθε αὐτοῖς [πάντοτε] εὖ ποιῆσαι, ἐμὲ δὲ οὐ πάντοτε ἔχετε· 14.8. ὃ ἔσχεν ἐποίησεν, προέλαβεν μυρίσαι τὸ σῶμά μου εἰς τὸν ἐνταφιασμόν. 14.9. ἀμὴν δὲ λέγω ὑμῖν, ὅπου ἐὰν κηρυχθῇ τὸ εὐαγγέλιον εἰς ὅλον τὸν κόσμον, καὶ ὃ ἐποίησεν αὕτη λαληθήσεται εἰς μνημόσυνον αὐτῆς. 14.27. Καὶ λέγει αὐτοῖς ὁ Ἰησοῦς ὅτι Πάντες σκανδαλισθήσεσθε, ὅτι γέγραπται Πατάξω τὸν ποιμένα, καὶ τὰ πρόβατα διασκορπισθήσονται· 14.28. ἀλλὰ μετὰ τὸ ἐγερθῆναί με προάξω ὑμᾶς εἰς τὴν Γαλιλαίαν. 14.30. καὶ λέγει αὐτῷ ὁ Ἰησοῦς Ἀμὴν λέγω σοι ὅτι σὺ σήμερον ταύτῃ τῇ νυκτὶ πρὶν ἢ δὶς ἀλέκτορα φωνῆσαι τρίς με ἀπαρνήσῃ. 14.35. καὶ προελθὼν μικρὸν ἔπιπτεν ἐπὶ τῆς γῆς, καὶ προσηύχετο ἵνα εἰ δυνατόν ἐστιν παρέλθῃ ἀπʼ αὐτοῦ ἡ ὥρα, 14.36. καὶ ἔλεγεν Ἀββά ὁ πατήρ, πάντα δυνατά σοι· παρένεγκε τὸ ποτήριον τοῦτο ἀπʼ ἐμοῦ· ἀλλʼ οὐ τί ἐγὼ θέλω ἀλλὰ τί σύ. 15.34. καὶ τῇ ἐνάτῃ ὥρᾳ ἐβόησεν ὁ Ἰησοῦς φωνῇ μεγάλῃ Ἐλωί ἐλωί λαμὰ σαβαχθανεί; ὅ ἐστιν μεθερμηνευόμενον Ὁ θεός μου [ὁ θεός μου], εἰς τί ἐγκατέλιπές με; | 1.4. John came baptizing in the wilderness and preaching the baptism of repentance for forgiveness of sins. 1.5. All the country of Judea and all those of Jerusalem went out to him. They were baptized by him in the Jordan river, confessing their sins. 1.6. John was clothed with camel's hair and a leather belt around his loins. He ate locusts and wild honey. 1.7. He preached, saying, "After me comes he who is mightier than I, the thong of whose sandals I am not worthy to stoop down and loosen. 1.8. I baptized you in water, but he will baptize you in the Holy Spirit." 1.9. It happened in those days, that Jesus came from Nazareth of Galilee, and was baptized by John in the Jordan. 1.11. A voice came out of the sky, "You are my beloved Son, in whom I am well pleased." 1.12. Immediately the Spirit drove him out into the wilderness. 1.13. He was there in the wilderness forty days tempted by Satan. He was with the wild animals; and the angels ministered to him. 1.15. and saying, "The time is fulfilled, and the Kingdom of God is at hand! Repent, and believe in the gospel." 4.11. He said to them, "To you is given the mystery of the Kingdom of God, but to those who are outside, all things are done in parables, 4.12. that 'seeing they may see, and not perceive; and hearing they may hear, and not understand; lest perhaps they should turn again, and their sins should be forgiven them.'" 6.52. for they hadn't understood about the loaves, but their hearts were hardened. 8.14. They forgot to take bread; and they didn't have more than one loaf in the boat with them. 8.15. He charged them, saying, "Take heed: beware of the yeast of the Pharisees and the yeast of Herod." 8.16. They reasoned with one another, saying, "It's because we have no bread." 8.17. Jesus, perceiving it, said to them, "Why do you reason that it's because you have no bread? Don't you perceive yet, neither understand? Is your heart still hardened? 8.18. Having eyes, don't you see? Having ears, don't you hear? Don't you remember? 8.19. When I broke the five loaves among the five thousand, how many baskets full of broken pieces did you take up?"They told him, "Twelve." 8.20. "When the seven loaves fed the four thousand, how many baskets full of broken pieces did you take up?"They told him, "Seven." 8.21. He asked them, "Don't you understand, yet?" 8.31. He began to teach them that the Son of Man must suffer many things, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again. 8.33. But he, turning around, and seeing his disciples, rebuked Peter, and said, "Get behind me, Satan! For you have in mind not the things of God, but the things of men." 9.31. For he was teaching his disciples, and said to them, "The Son of Man is being handed over to the hands of men, and they will kill him; and when he is killed, on the third day he will rise again." 10.33. "Behold, we are going up to Jerusalem. The Son of Man will be delivered to the chief priests and the scribes. They will condemn him to death, and will deliver him to the Gentiles. 10.34. They will mock him, spit on him, scourge him, and kill him. On the third day he will rise again." 13.5. Jesus, answering, began to tell them, "Be careful that no one leads you astray. 13.6. For many will come in my name, saying, 'I am he!' and will lead many astray. 13.7. "When you hear of wars and rumors of wars, don't be troubled. For those must happen, but the end is not yet. 13.8. For nation will rise against nation, and kingdom against kingdom. There will be earthquakes in various places. There will be famines and troubles. These things are the beginning of birth pains. 13.9. But watch yourselves, for they will deliver you up to councils. You will be beaten in synagogues. You will stand before rulers and kings for my sake, for a testimony to them. 13.10. The gospel must first be preached to all the nations. 13.11. When they lead you away and deliver you up, don't be anxious beforehand, or premeditate what you will say, but say whatever will be given you in that hour. For it is not you who speak, but the Holy Spirit. 13.12. "Brother will deliver up brother to death, and the father his child. Children will rise up against parents, and cause them to be put to death. 13.13. You will be hated by all men for my name's sake, but he who endures to the end, the same will be saved. 13.14. But when you see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not (let the reader understand), then let those who are in Judea flee to the mountains, 13.15. and let him who is on the housetop not go down, nor enter in, to take anything out of his house. 13.16. Let him who is in the field not return back to take his cloak. 13.17. But woe to those who are with child and to those who nurse babies in those days! 13.18. Pray that your flight won't be in the winter. 13.19. For in those days there will be oppression, such as there has not been the like from the beginning of the creation which God created until now, and never will be. 13.20. Unless the Lord had shortened the days, no flesh would have been saved; but for the elect's sake, whom he chose, he shortened the days. 13.21. Then if anyone tells you, 'Look, here is the Christ!' or, 'Look, there!' don't believe it. 13.22. For there will arise false christs and false prophets, and will show signs and wonders, that they may lead astray, if possible, even the chosen ones. 13.23. But you watch. "Behold, I have told you all things beforehand. 14.3. While he was at Bethany, in the house of Simon the leper, as he sat at the table, a woman came having an alabaster jar of ointment of pure nard -- very costly. She broke the jar, and poured it over his head. 14.4. But there were some who were indigt among themselves, saying, "Why has this ointment been wasted? 14.5. For this might have been sold for more than three hundred denarii, and given to the poor." They grumbled against her. 14.6. But Jesus said, "Leave her alone. Why do you trouble her? She has done a good work for me. 14.7. For you always have the poor with you, and whenever you want to, you can do them good; but you will not always have me. 14.8. She has done what she could. She has anointed my body beforehand for the burying. 14.9. Most assuredly I tell you, wherever this gospel may be preached throughout the whole world, that which this woman has done will also be spoken of for a memorial of her." 14.27. Jesus said to them, "All of you will be made to stumble because of me tonight, for it is written, 'I will strike the shepherd, and the sheep will be scattered.' 14.28. However, after I am raised up, I will go before you to Galilee." 14.30. Jesus said to him, "Most assuredly I tell you, that you today, even this night, before the cock crows twice, you will deny me three times." 14.35. He went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass away from him. 14.36. He said, "Abba, Father, all things are possible to you. Please remove this cup from me. However, not what I desire, but what you desire." 15.34. At the ninth hour Jesus cried with a loud voice, saying, "Eloi, Eloi, lama sabachthani?" which is, being interpreted, "My God, my God, why have you forsaken me?" |
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38. New Testament, Hebrews, 1.7, 1.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •wilderness passim, place Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 28| 1.7. καὶ πρὸς μὲν τοὺς ἀγγέλους λέγει 1.14. οὐχὶ πάντες εἰσὶν λειτουργικὰ πνεύματα εἰς διακονίαν ἀποστελλόμενα διὰ τοὺς μέλλοντας κληρονομεῖν σωτηρίαν; | 1.7. of the angels he says, "Who makes his angels winds, And his servants a flame of fire." 1.14. Aren't they all ministering spirits, sent out to do service for the sake of those who will inherit salvation? |
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| 39. New Testament, 1 Corinthians, 8, 8.1, 8.2, 8.3, 8.4, 8.5, 8.6, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13, 9, 9.19, 9.20, 9.21, 9.22, 9.25, 10, 10.1, 10.2, 10.3, 10.4, 10.5, 10.6, 10.7, 10.8, 10.9, 10.10, 10.11, 10.12, 10.13, 10.14, 10.15, 10.16, 10.17, 10.18, 10.19, 10.20, 10.21, 10.22, 10.23-11.1, 10.23, 10.24, 10.25, 10.26, 10.27, 10.28, 10.29, 10.30, 10.31-11.1, 10.33 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 109, 110, 114 |
40. Mishnah, Avot, 2.4-2.5, 5.3-5.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •wilderness passim, place Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 82, 123| 2.4. "הוּא הָיָה אוֹמֵר, עֲשֵׂה רְצוֹנוֹ כִרְצוֹנְךָ, כְּדֵי שֶׁיַּעֲשֶׂה רְצוֹנְךָ כִרְצוֹנוֹ. בַּטֵּל רְצוֹנְךָ מִפְּנֵי רְצוֹנוֹ, כְּדֵי שֶׁיְּבַטֵּל רְצוֹן אֲחֵרִים מִפְּנֵי רְצוֹנֶךָ. הִלֵּל אוֹמֵר, אַל תִּפְרֹשׁ מִן הַצִּבּוּר, וְאַל תַּאֲמִין בְּעַצְמְךָ עַד יוֹם מוֹתְךָ, וְאַל תָּדִין אֶת חֲבֵרְךָ עַד שֶׁתַּגִּיעַ לִמְקוֹמוֹ, וְאַל תֹּאמַר דָּבָר שֶׁאִי אֶפְשָׁר לִשְׁמֹעַ, שֶׁסּוֹפוֹ לְהִשָּׁמַע. וְאַל תֹּאמַר לִכְשֶׁאִפָּנֶה אֶשְׁנֶה, שֶׁמָּא לֹא תִפָּנֶה:", 2.5. "הוּא הָיָה אוֹמֵר, אֵין בּוּר יְרֵא חֵטְא, וְלֹא עַם הָאָרֶץ חָסִיד, וְלֹא הַבַּיְשָׁן לָמֵד, וְלֹא הַקַּפְּדָן מְלַמֵּד, וְלֹא כָל הַמַּרְבֶּה בִסְחוֹרָה מַחְכִּים. וּבְמָקוֹם שֶׁאֵין אֲנָשִׁים, הִשְׁתַּדֵּל לִהְיוֹת אִישׁ:", 5.3. "עֲשָׂרָה נִסְיוֹנוֹת נִתְנַסָּה אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם וְעָמַד בְּכֻלָּם, לְהוֹדִיעַ כַּמָּה חִבָּתוֹ שֶׁל אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם: \n", 5.4. "עֲשָׂרָה נִסִּים נַעֲשׂוּ לַאֲבוֹתֵינוּ בְמִצְרַיִם וַעֲשָׂרָה עַל הַיָּם. עֶשֶׂר מַכּוֹת הֵבִיא הַקָּדוֹשׁ בָּרוּךְ הוּא עַל הַמִּצְרִיִּים בְּמִצְרַיִם וְעֶשֶׂר עַל הַיָּם. עֲשָׂרָה נִסְיוֹנוֹת נִסּוּ אֲבוֹתֵינוּ אֶת הַמָּקוֹם בָּרוּךְ הוּא בַמִּדְבָּר, שֶׁנֶּאֱמַר (במדבר יד) וַיְנַסּוּ אֹתִי זֶה עֶשֶׂר פְּעָמִים וְלֹא שָׁמְעוּ בְּקוֹלִי: \n", | 2.4. "He used to say: do His will as though it were your will, so that He will do your will as though it were His. Set aside your will in the face of His will, so that he may set aside the will of others for the sake of your will. Hillel said: do not separate yourself from the community, Do not trust in yourself until the day of your death, Do not judge not your fellow man until you have reached his place. Do not say something that cannot be understood [trusting] that in the end it will be understood. Say not: ‘when I shall have leisure I shall study;’ perhaps you will not have leisure.", 2.5. "He used to say: A brute is not sin-fearing, nor is an ignorant person pious; nor can a timid person learn, nor can an impatient person teach; nor will someone who engages too much in business become wise. In a place where there are no men, strive to be a man.", 5.3. "With ten trials was Abraham, our father (may he rest in peace), tried, and he withstood them all; to make known how great was the love of Abraham, our father (peace be upon him).", 5.4. "Ten miracles were wrought for our ancestors in Egypt, and ten at the sea. Ten plagues did the Holy one, blessed be He, bring upon the Egyptians in Egypt and ten at the sea. [With] ten trials did our ancestors try God, blessed be He, as it is said, “and they have tried Me these ten times and they have not listened to my voice” (Numbers 14:22).", |
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| 41. Anon., Abot De Rabbi Nathan, 34 (7th cent. CE - 9th cent. CE) Tagged with subjects: •wilderness passim, place Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 123 |
| 42. New Testament, 2 New Testament, 2.14, 2.15, 2.16, 2.17, 2.18, 3.7, 3.7-4.11, 3.8, 3.9, 3.10, 3.11, 3.16, 3.17, 3.18, 3.19, 3.19-4.1, 4.7, 4.8, 4.15, 5.7, 5.8, 5.9, 5.10, 11.9, 11.10, 11.13, 11.14, 11.15, 11.17, 11.22, 11.37, 11.38, 12 Tagged with subjects: •nan Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 26, 27 |
43. Anon., 4 Ezra, 3.28-3.36 Tagged with subjects: •wilderness passim, place Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 136 | 3.28. "Then I said in my heart, Are the deeds of those who inhabit Babylon any better? Is that why she has gained dominion over Zion? 3.29. For when I came here I saw ungodly deeds without number, and my soul has seen many sinners during these thirty years. And my heart failed me, 3.30. for I have seen how thou dost endure those who sin, and hast spared those who act wickedly, and hast destroyed thy people, and hast preserved thy enemies, 3.31. and hast not shown to any one how thy way may be comprehended. Are the deeds of Babylon better than those of Zion? 3.32. Or has another nation known thee besides Israel? Or what tribes have so believed thy covets as these tribes of Jacob? 3.33. Yet their reward has not appeared and their labor has borne no fruit. For I have traveled widely among the nations and have seen that they abound in wealth, though they are unmindful of thy commandments. 3.34. Now therefore weigh in a balance our iniquities and those of the inhabitants of the world; and so it will be found which way the turn of the scale will incline. 3.35. When have the inhabitants of the earth not sinned in thy sight? Or what nation has kept thy commandments so well? 3.36. Thou mayest indeed find individual men who have kept thy commandments, but nations thou wilt not find." |
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| 44. Anon., Assumption of Moses, 9.1-9.7, 10.2, 10.7, 10.10 Tagged with subjects: •nan Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 118, 130, 136 |
| 45. Anon., Psalms of Solomon, 17.5-17.9 Tagged with subjects: •nan Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 136 |
