* To illustrate Steinschneider's statement, we give the following example. In the Talmud (Sidda, fol. 51, col. 2) it was said in the school of R. Ishmael, "He will magnify the law and make it honorable" (Isa. xlii, 41).
t Iu the Talmud (Sabbath, fol. 10, col. 1) the question was raised, how long the judges were obliged to sit at court. R. Sheshel answered, " Until mid-day." To which R. Chama said, "Where do you find this in the Script- ure?" The answer was, "It is said, 'Woe to thee, O land, when thy king is a child, and thy princes eat in the morning' (Eccles. x, 10)." R. Jeremiah once engaged himself with R. Sera in the law. When the time for the evening prayer had already advanced, R. Jeremiah be- took himself quickly to read it. To this R. Sera applied the passage (Prov. xxviii,9), "He that tnrneth away his ear from hearing the law, even his prayer shall he abom- ination" (Sabbath, fol. 1!>, col. 1). Of R. Tarphon it is said that when some one told him something intellectual, he used to say msi *fifi£D, "A knop and a flower in one branch" (Exod. xxv, 33) ; but when the tale was not ac- cording to his taste, he used the words (Gen. xlii, 39), "My son shall uot go down with you" (Bercshith liabba, cb. xci).
* E. g. "painSln 013 -p^S hniU "OD, i.e. "He al- ready drank for thee the cup of consolation" (Bercshith Rabba, fol. 20, etc.) : i. e. to be comforted over something. The phrase "cup of consolation" is found in Jer. xvi, 7.
Ibid. fol. 55, col. 2, in fine, we read : '• It is said in the name of B. Banah, once I had a dream, and I went to all [interpreters of dreams — the passage having refer- ence to the twenty-four interpreters of dreams said to I have been at Jerusalem], and the interpretation of the one was different from that of the other, but all were fulfilled, to fulfil what is said : All dreams go after the interpretation. But is this a verse of the Scripture? Yes, and according to R. Eliezer, who said, Whence do we know that all dreams go after the interpretation? For it is said, 'And it came to pass as he interpreted' (Gen. xli, 13)."
In the Talmud (Pesachim, fol. 56, col. 1) it is said that Jacob, before his death, cited the words BD "1113 151 nbrjb imsba nin=; i. e. "blessed be the glori- ous name of his kingdom for ever and ever." But such a quotation is nowhere found in the Scriptures.
In Yoma, fol. 85, col. 2, and Berakoth, fol. 62, col. 2, we read that the Scripture says, "If any one wants to kill you, kill him first" (liinb DS'tf n -pinb K2), but such a passage is nowhere found. Oftentimes quo- tations are made from Ecclesiasticus, and are introduced by the phrases generally applied to scriptural passages, as in Niddah, fol. 16, col. 2 pTClb) ; Berakoth, fol. 48, col. 1 (^rcl) ; Erubin, fol. 65, col. 1 (1aX3TB)j Baba Kama, fol. 92, col. 2 (DiJOniS llStt}, Judg. xi, 3; fTlina WQ lit im, Gen. xxviii, 9; fc&llBa'l ^OinrS, Ecclus. xiii, 20). As these passages are al- ready enumerated in this Cydopcedia, we can only refer to the art. Ecclesiasticus (vol. iii, p. 44, a).
(c.) Bib/iced phrases are here and there changed for the sake of brevity. In Erubin, fol. 31, col. 2 (Berakoth, fol. 27, col. 2; Kiddushin, fol. 54, col. 1), those things are mentioned which may be used for the Erub (i. e. the ceremony of extending the Sabbath boundary). But to prove those things which may not be used, the phrase is lb Dpi C]OD«1 "jPOl. But these four words are nowhere found in this connection together.
Sometimes some verses are contracted into one, as Deut. xi, 5 and 6, in Rosh ha-Shana, fol. 4, col. 2 ; Prov. xix, 17 and 14, 31, in Berakoth, fol. 18, col. 1; Ezek. xv, 4, and Jer. xxxvi, 22, in Sabbath, fol. 20, col. 1; Lev. xiv, 39 and 44, in Maccoth, fol. 13, col. 2 ; Lev. xix, 13, and v, 23; ibid. fol. 16, col. 1. The same is often the case in the New Test., e. g. Matt, xxi, 5, where Isa. lxii, 2 and Zech. ix, 9 are connected ; Isa. vi, 9 and 10 in Mark i, 11 ; Isa. xl, 6, 7, and lii, 10, in Luke iii, 4, 5, 6; Exod. xvi, 14, 15; Numb, xi, 7; Psa. lxxviii, 24 in John vi, 31, 49, etc.
2. Having thus shown the mode of quotations, we will now give a list of passages which are read other- wise in the Talmud than in our Bible :
A. Passages quoted in the Mishna.
1. Lev. xxv, 36, WXa npn~?X; Baba Metsia, ch. v, § 11, Uaa.
2. Numb, xxviii, 2, Cnbx maXl ; Taanith, ch. iv, § 2,
ombx.
3. Numb, xxxii, 22, 0"ip3 Cn^fTl ; Shekalim, ch. iii, § 2, Q1lp3 [thus likewise in two MSS.].
4. Deut.xxiv,19, nurivxb; PeaA,ch.vi,§4,3ian-bn [three times].
5. Josh, viii, 33, the words bXlia^SI to "lixb are quoted Sotah, ch. vii, § 5, but instead of Cilaiiyi the reading is lllBlffil [probably on account of the ante- cedent T2pt1 and following l^EVOl ; the reading in the Mishna is also marked by Michaelis, Bibl. Hebr. 1720, ad loc, and so likewise in the Syriac, Chaldee, and Arabic versions],