Anda di halaman 1dari 10


Mark #60

Torah Address

Oral Torah


Shemot 26:1-30

Ber 9.5, Avot 2:11, 3:17, 4:1, 12, 22; 5:19

Torah Seder: Shemot 26:1-30

Ashlamatah: Yeshayahu 66:1-10
Tehillim 60:1-14
Mishnah/ Oral Torah:
Mark 8:31-33 31 And He began to instruct
them concerning the necessity of the Ben
Adams suffering (Gk. pathien -Pasko) (Heb.
) in a great number of things and be
rejected by the elders and the chief priests
and scribes, and be killed, and after three
days rise again. ( ) - avnasth/nai 32 And
He boldly proclaimed these things. And Tsefet
took Him aside and trying to usurp his
authority, censure his speech. (demonstrate
his error) 33 But when He (Yeshua) had
turned his back to Tsefet and looked on His
disciples, He censured Tsefets speech, saying,
Go behind Me, adversary! Because (you are

thinking only of yourself) your heart is not set

on the things of G-d, but of the things of men.

Mark 8:31-33 1 Kai. h;rxato dida,skein

auvtou.j o[ti dei/ to.n ui`o.n tou/ avnqrw,pou
polla. paqei/n kai. avpodokimasqh/nai u`po. tw/n
presbute,rwn kai. tw/n avrciere,wn kai. tw/n
grammate,wn kai. avpoktanqh/nai kai. meta.
trei/j h`me,raj avnasth/nai\ 32 kai. parrhsi,a|
to.n lo,gon evla,lei kai. proslabo,menoj o`
Pe,troj auvto.n h;rxato evpitima/n auvtw/| 33 o`
de. evpistrafei.j kai. ivdw.n tou.j maqhta.j
auvtou/ evpeti,mhsen Pe,trw| kai. le,gei {Upage
ovpi,sw mou satana/ o[ti ouv fronei/j ta. tou/
qeou/ avlla. ta. tw/n avnqrw,pwn

33 32

I have tried to bridge the gap between the Greek text and the Delitzsch (Mishnaic) Hebrew text.
Trying to make the best of both translations and texts is often very difficult. However, I have tried
to carefully bridge this gap. Likewise, this Parsha is permeated with things that can only be
understood from the Sod or Midrashic levels of interpretation. Nevertheless, we will endeavor to
make a Pshat of the things based upon the literal interpretation, logic and Scriptura hermeneutic.

1|P a g e


Not only does this Pericope come on the heels of the revelation that Yeshua is the Messiah. It also
comes on the heels of Shabbat Shekelim. These things will influence Mordechais narrative.
And He began to instruct them concerning the necessity of the Ben Adams suffering
This event comes on the heels of the revelation that Yeshua is the Messiah. (Mk. 8:27-30) To set the
background for our scene we must remember the revelation of Tsefet. Tsefet has just stated that
Yeshua is the Messiah. He has reached the level of insurmountable heights in being able to draw
this conclusion. Now that Yeshua has laid this foundation of his identity, he goes on to allow his
Talmidim further insights into his identity and character. However, he revelation of Messiah is
complex to say the least.
to be rejected by the elders and the chief priests and scribes
The Amplified version of the Bible translates this section as follows and be tested {and}
disapproved {and} rejected by the elders and the chief priests and the scribes
I believe that the Amplified has translated trying to reach into the material contextually as well as
literally. Messiah must continue to be tested. Here He is being tested by SOME (I concur with His
Eminence) of the elders, chief priests and scribes. I would conclude that Yeshua was tested by
some them and they disapproved of his Messiah ship based on preconceived notions and ideas. I
believe that the following passages will bear this out in Tsefets censure. I concur with His
Eminence based on the following thoughts. When we look at the historical data of the first century
and the writings of the others who wrote applicable Mesorah we see that great numbers actually
did believe that Yeshua was Messiah. It will be relative to this discussion which Messiah they came
to believe in and why they believed in that Messiah.

and after three days rise again ( ) - avnasth/nai\

The Greek word anastemai is a word that is loaded with meaning. The Septuagint directly connects
this word to our pericope through the LEH 2 Greek Lexicon - Shemot 26:30; to build, to rear up. I
am sure that Mordechai was well aware of how his Pericope would fit into the scheme of the
Triennial reading schedule. His sermon outline her builds upon the key idea of the Mishkan being
raised along with key and varied components that represent various aspects of a persona. This
idea goes even deeper when we look at the Hebrew words used by Delitzsch. The Hebrew word
- qm bears the idea of rising as the text clearly indicates. And again, the word is connected to the
raising of the Mishkan in Shemot 26:30. However, the word is also associated with the word
~Aqm', mqm which is a synonym G-ds Presence. We note this to demonstrate parallel only.
However, the plot thickens, as we will see below. Here we also have an illusion to the center rod
which is lifted or raised into place supporting the entire Mishkan.

of a building rise, be put up, of the body as a temple erect, put up (Mk 14.58); (Freiburg Greek Lexicon) I have included this
word in an Appendix at the end of this document. This word is used in LXX Ex 26,30; to build, to rear up

(Lust-Eynikel-Hauspie) This is a lexicon of the Greek in the Septuagint (LXX) and as such is useful for studying LXX
usage. In addition, it may be helpful in studying quotes from the Old Testament in the New Testament as many of these
appear to be LXX-based.

2|P a g e

And Tsefet took Him aside and trying to usurp his authority, censure his speech.
(demonstrate his error)
The Greek text demonstrates the scene clearly. Tsefet takes Yeshua aside trying to usurp his
authority. This is VERY inappropriate and demonstrates something a talmid NEVER does to his
Master. Far be it for any Talmid to believe that he is greater than his teacher is. Tsefet not only
tried to make himself Yeshua equal, he tried to usurp his authority. There may be an appropriate
time and place to discuss personal opinions and views, however, it is never in view of other so as to
appear to undermine the masters authority!
It seems almost humorous to read these words. Tsefet has received this monumental revelation
concerning Messiah and now he is the authority. Because he is now the authority he can set
(mistaken Yeshua) straight on his Messianic theology. I find it so ironic that the talmid thinks he
should try to correct the Master. Again, the closed mind CANNOT receive truth because it is filled
with erroneous materials.
But when He (Yeshua) had turned his back to Tsefet and looked on His disciples, He
censured Tsefets speech, saying, Go behind Me, adversary!
What do we do with the yetzer? We turn away from its impulse. By turning away, we face it head
on. Yeshua turned his back to Tsefet showing his disapproval of his actions.
Because (you are thinking only of yourself) your heart is not set on the things of G-d, but of
the things of men.
Of mice or mud? This clearly teaches us that the yetzer is primarily focused on the things of men. I
will address this more in-depth below.


Tsefet was no different from the multitudes of others who held preconceived notions of whom and
what Messiah should be. The elders, chief priests and scribes misjudged Messiah. When we make
this statement, we are not talking about ignorant men. These men represent the learned men of
that generation. I believe that this pericope serves to demonstrate that Tsefet was stuck in the
same mindset of his generation.
Was it chance (Pur the cast of a lot) that Yeshua was the son of a man named Yoseph? (Purim is
coming) In a single moment, Yeshua destroyed a lifetime of misconceptions. How does one deal
with that? The elders, chief priests and the scribes might simply reject the notion that Yeshua was
Messiah based on their misconceptions. Tsefet was not afforded this luxury. He was a Talmid of
the Master. He must embrace truth. We are often called upon to abandon preconceived notions in
favor of truth. Many of us who are trying to walk this new path can easily relate to Tsefets
dilemma. Some seem to cope better than others do. However, Tsefet was a man who was true to
his passion. He had to speak up.


Why do I offer my thoughts on the Seder in relation to Mordechai? I have ONLY offered these
remarks for one purpose. I sent them initially to His Eminence so that he would have a review of my
3|P a g e

efforts. However, they served also to allow him the opportunity to correct me if I had erred in any
way. Now, they are offered to our community so that I may be subject to the entire communitys
Tsefet needed correction. His blunder, if I may put it mildly served as a lesson for all the Talmidim.
I am most certain that some of the others had similar thoughts. Likewise, I am sure that some of
them may have sat back and let Tsefet take the brunt of the correction trying to project a painted
image of surprise that Tsefet would do such a thing.


The Prophetic view of Messiah must be understood as a complete, whole picture. The Prophets saw
Messiah as a whole. This means that they saw every aspect of his persona and character. However,
interpreting that person is not the profession for the novice. In fact, I believe that the current
pericope demonstrates this very fact. The matter of Messiahs character was and remains a very
difficult process to interpret. Tsefet like many of his contemporaries was looking for the political
Messianic character that was Davidic in nature. After all, this is what they really needed, right? As
is turns out Yeshua went out of his way not to appear as this type of Messiah. He demonstrates
redundantly the Messianic character of his fathers namesake, Yoseph. Yeshua understanding of
his Messianic mission comes from his understanding of the kingdom as we have stated before. He
is not overly concerned with the political agendas of the nations. He is solely occupied with the
Messianic Mission of establishing a Kingdom that is built upon the Mesorah. The dual role of
Messiah is difficult to discern. It appears from the Nazarene Codicil that the major mindset of the
Sages, Priests, Elders and general populace of Yisrael was that David would return and conquer the
Romans. The TRUE followers of Yeshua have already conquered Rome in a matter of speaking.
However, a great populace is still under Roman rule. Nevertheless, we know from documents of
antiquity that the Son of Yoseph was also a Messianic concept of that period. Many scholars try to
postpone the idea of the two appearances of Messiah until Talmudic times or later. The Gabriel
Revelation as presented in the September/October 2008 issue of Biblical Archeological Review
has demonstrated that the idea predated Yeshua by about 200 years. Therefore, the Son of
Ephraim Ben Yoseph) was very alive during the first century. Yoseph Ben Yaakov was a
prototypical Messiah. His suffering and rise to authority over all the known world by his wisdom is
mirrored in Yeshua the raysheet of the Mesorah. However, we tend to look for what is most
aesthetic. Tsefet and the leaders of His day were looking for a different system of relief. It seems
so strange that when HaShem promised the outpouring of the Ruach Hakodesh that He said that the
Torah (Mesorah) would be written on the hearts of His people. In a manner of speaking all of that
may not have happened if Yisrael had not moved into Diaspora. Nevertheless, the Messianic Mission
of Yeshua accomplished the will of G-d is a way that has brought the Kingdom to us who desire to
be governed by the Torah and its Mesorah.


Levels of sanctity: Our Torah Seder opens with the curtains of the Mishkan. The curtains have a
great amount of imagery associated with them. In simple terms, they represent levels of sanctity.
These levels of sanctity are not only for the Mishkan. They are to teach us a powerful lesson about
personal sanctity. Consequently, we cannot move beyond this level of interpretation in this

4|P a g e

exposition. However, this lesson fits our pericope perfectly. These levels of sanctity teach us that
life is about mastering personal passions.


Whose Yetzer hara was being challenged here? Do not think that Yeshua did not have an inclination
to serve himself and his personal desires. Nor should we think that the only time that he ever had
to deal with that inclination was when he was driven into the wilderness (Mk. 1:12) . Testing and
valleys are a part of the game.
G-d speaks in His Sanctuary: I will be glad, for those of the house of Israel will prevail; I will
divide the spoil with the sons of Joseph who dwell in Shechem, and in the plain of Succoth I will
measure the measure and divide the booty. (Yeshayhu 60:8 Targum Yonatan)
Tehillim 84:5-7 5 Blessed (happy, fortunate, to be envied) is the man whose strength is in You,
in whose heart are the highways to Zion. 6 Passing through the Valley of Weeping (Baca), they
make it a place of springs; the early rain also fills [the pools] with blessings. 7 They go from
strength to strength [increasing in victorious power]; each of them appears before G-d in
Notice that we may be forced to PASS THROUGH these difficult places but we do NOT have to
remain there permanently. Likewise, notice the occupation we are to be involved in while there.
WE are to make these difficult places an oasis for those who have to pass through these same
valleys. We know that struggle is only the time that we spend between the strengths.
An old clich tells us what does not kill us makes us stronger. There is a great truth in this clich.
Abraham suffered several (ten) trials in which his yetzer hara was given opportunity to
demonstrate itself. Likewise, Yoseph was subjected to many such tests and trial. When G-d said
let us make man in our image the Sages suggest that the simplest interpretation is that G-d was
speaking to the earth.3 This being the case man was made partly of dirt and partly of G-d. As a
result, he has a propensity for dirt. However, the Master, Yeshua demonstrated unflinching control
over the evil nature of that dirt. Yet we are shown a picture of a Zealot who struggles with his mud.
It seems plausible to believe that both Yeshua and Tsefet were being challenged. I am sure that
Tsefet was thinking something like; it sure would be nice if Yeshua had been the Son of David rather
than the Son of Yoseph. Tsefet did not want to be squeezed out of his comfort zone. However,
pressure always reveals the true character of an object. I often ask the question, what do you get
when you squeeze an orange? The answer is orange juice. The point is that we can always tell how
far we have come in this process of transformation when we pressured. Our true character will
ALWAYS shine. Tsefet is in the process of refinement. The real question for us from this pericope
is who is in control? Me or my monster?
When G-d created the earth He created all the animals before He created mankind. The crown of
His creation was Adam. One of the most problematic passages in the Chumash is Bereshit 1:26.
This passage reads And G-d said, Let Us make man in Our image, after Our likeness. Volumes
have been written on this passage. Theologians have offered their butchery of this passage trying

see Ramban Gen 1:28

5|P a g e

to promote and support their theologies. This text has been well butchered by the best of the
butchers. In keeping with the Pshat of this verse, I believe there is a very simple way to interpret
this verse. Ramban who has a propensity for the Remez interpretation of the text offers a Pshat
solution. This solution goes as follows. When G-d created the earth, He endowed it with certain
abilities to produce and reproduce. However, when G-d wishes to make Adam he takes some of that
earth and H forms man into an image. And G-d said, Let Us make man in Our image, after Our
likeness. The partner in creation need not be angels, deities or any other abstract characters. The
partner in mans creation was the earth itself. Consequently, man is part earth. The remainder is
the Breath of G-d. (Bereshit 2:7) One might describe man as dirt over breath. Alternatively, dirt on
the outside and G-ds breath (presence) on the inside. On the other hand, we might follow the
analogy of the Mishkan and say animal on the outside and G-d on the inside.


The Torah Seder opens with the colors that would be used in the ten (curious number)curtains. It
further describes that fact that five curtains (the Torah) would be coupled one to another.
Moreover, these five will be attached or coupled to the other five, telling us that there are two
Torahs. Verse nine of the Yonatan tells us that the second Torah is the Mishnah which contains six
orders. However, we shall abstain from the more mystical interpretations and look for something a
bit more pshat. In the seventh verse, we are told that the curtains will be made of goats skin or
hair. Well, I do not ever remember seeing blue, purple or a red (well almost red) goat.
Logic tells us, as does verse 14 that the goats skin and hair has to be dyed. I believe that this fits
our Mordechai Pericope well coupling this Pericope together with the Torah Seder is yet another
Likewise, we see that the skin of the goat had to be processed. It could not be used in its raw state.
Her we have a picture of the yetzer. The mitzvot and Torot are a means for refining ones character.
Again, we see that the Master has refined his yetzer and uses its ambition in the positive
constructive was of a tzadik. His selfless acts would elevate a great number of fallen people.
However, Tsefet (please do not think me his critique I should dream to be so high) is still in the
refinement stage.
When I was a young lad, we used to sing a song that went something like this. It took Him (G-d)
just a week to make the moon and stars and earth and sky Jupiter and Mars, but hes still working
on me. Refinement means first becoming a Korban. Then it means that the hide must be scraped
until there is only usable material. I am sure that you get the picture.


As I said above, this Pericope comes on the heels of Shabbat Shekelim. In this shir we learned that it
required two Israelites joining together to make this mitzvah work. I believe that we can use
similar logic here. One goat was not enough to make a Mishkan. I would like to reiterate the
statement I made a couple of weeks ago.

6|P a g e

The Ramban, of blessed memory, suggests that the literal meaning of vD"q.mi is that of all the sacred
vessels being one entity before HaShem.4 The spiritual house of HaShem is stone upon stone, a
spiritual composition. All of the sacred vessels were requisite for Divine service. The collection of
vessels makes a single entity. Moshe is told to make the Mishkan after the pattern that he sees in

the mount. The Hebrew text uses the word tynIb.T tabnith - pattern. Most patterns have multiple
parts. Therefore, the stones are plural. Are we the pieces of the whole the vessels making the entity
of a heavenly house?
The collections of refined animals make one Mishkan.
I believe there is a great deal more to discuss concerning this Torah Seder and its relation to
Mordechai. However, for the sake of brevity I have offered these few thoughts from as much a
Pshat perspective as I could.

The following Mishnaot seem to fit the Pericope of Mordechai.
There are no direct Mitzvot in this Torah Seder. Therefore, I will offer implicit Mishnayot.
Yoma 7:5 The high priest serves in eight garments, and an ordinary priest in four: tunic,
underpants, head covering, and girdle. The high priest in addition wears the breastplate, apron,
upper garment, and frontlet. By these did they receive inquiries for the Urim and Thummim. And
they received inquiry only from the king, the court, or from someone in the service of the public.
Berachot 9:5 A man is obligated to recite a blessing over evil just as he recites a blessing over
good. As it is said, And you shall love the Lord your G-d with all your heart, with all your soul, and
with all your might (Dt. 6:5). With all your heart[this means] with both of your inclinations, with
the good inclination and with the evil inclination. And with all your souleven if He takes your soul.
And with all your mightwith all of your money. Another matter: With all your mightwith each
and every measure that he measures out for you, thank him much. One should not act silly
while facing the Eastern Gate [of the Temple in Jerusalem] for it faces toward the Chamber of
the Holy of Holies. One should not enter the Temple mount with his walking stick, his
overshoes, his money bag, or with dust on his feet. And one should not use [the Temple mount]
for a shortcut. And spitting [there likewise is forbidden, as is proven by an argument] a minori ad
majus [if you may not use it for a shortcut, you obviously may not spit there]. [At one time] all
blessings in the Temple concluded with forever. When the heretics corrupted [the practice] and
said, There is but one world [but no world to come], they ordained that they should say, forever
and ever [thus suggesting the existence of a world to come]. And they ordained that an individual
should greet his fellow with [G-ds] name, in accordance with what is said, And behold Boaz came
from Bethlehem; and he said to the reapers, The Lord be with you! And they answered, The Lord
bless you (Ruth 2:4). And it says, The L-rd is with you you mighty man of valor (Judges 6:12). And it
says, Do not despise your mother when she is old (Prov. 23:22). And it says, It is the time for the L-rd
to act, for thy law has been broken (Ps. 119:126).

The Torah: with Rambans Commentary translated annotated and elucidated, Artscroll, pg 187-188

7|P a g e

Avot 2:11 R. Joshua says, Envy, desire of bad things, and hatred for people push a person out of
the world.
Avot 3:17 R. Eleazar b. Azariah says, If there is no learning of Torah, there is no proper conduct.
If there is no proper conduct, there is no learning in Torah. If there is no wisdom, there is no
reverence. If there is no reverence, there is no wisdom. If there is no understanding, there is no
knowledge. If there is no knowledge, there is no understanding. If there is no sustenance, there is
no Torah learning. If there is no Torah learning, there is no sustenance. He would say, Anyone
whose wisdom is greater than his deeds to what is he to be likened? To a tree with abundant
foliage, but few roots. When the winds come, they will uproot it and blow it down, as it is said, He
shall be like a tamarisk in the desert and shall not see when good comes but shall inhabit the parched
places in the wilderness (Jer. 17:6). But anyone whose deeds are greater than his wisdom to
what is he to be likened? To a tree with little foliage but abundant roots. For even if all the winds
in the world were to come and blast at it, they will not move it from its place, as it is said, He shall
be as a tree planted by the waters, and that spreads out its roots by the river, and shall not fear when
heat comes, and his leaf shall be green, and shall not be careful in the year of drought, neither shall
cease from yielding fruit (Jer. 17:8).
Avot 4:1 Ben Zoma says, Who is a sage? He who learns from everybody, as it is said, From all my
teachers I have gotten understanding (Ps. 119:99). Who is strong? He who overcomes his desire,
as it is said, He who is slow to anger is better than the mighty, and he who rules his spirit than he who
takes a city (Prov. 16:32). Who is rich? He who is happy in what he has, as it is said, When you eat
the labor of your hands, happy will you be, and it will go well with you (Ps. 128:2). (Happy will you
bein this world, and it will go well with youin the world to come.) Who is honored? He who
honors everybody, as it is said, For those who honor me I shall honor and they who despise me will
be treated as of no account (I Sam. 2:30).
Avot 4:22 He would say, Those who are born are [destined] to die, and those who die are
[destined] for resurrection. And the living are [destined] to be judged so as to know, to make
known, and to confirm that he is G-d, he is the one who forms, he is the one who creates, he is
the one who understands, he is the one who judges, he is the one who gives evidence, he is the
one who brings suit, and he is the one who is going to make the ultimate judgment. Blessed be he,
for before him are not guile, forgetfulness, respect for persons, bribe taking, for everything is
his. And know that everything is subject to reckoning. And do not let your evil impulse
persuade you that Sheol is a place of refuge for you. For despite your wishes were you formed,
despite your wishes were you born, despite your wishes do you live, despite your wishes do you
die, and despite your wishes are you going to give a full accounting before the King of kings of kings,
the Holy One, blessed be he.
Avot 4:12 R. Eleazar b. Shammua says, The honor owing to your disciple should be as precious to
you as yours. And the honor owing to your fellow should be like the reverence owing to your
master. And the reverence owing to your master should be like the awe owing to Heaven.
Avot 5:19 Anyone in whom are these three traits is one of the disciples of Abraham, our father; but
[if he bears] three other traits, he is one of the disciples of Balaam, the wicked: a generous spirit, a
modest mien, and a humble soulhe is one of the disciples of Abraham, our father. a grudging
spirit, an arrogant mien, and a proud soulhe is one of the disciples of Balaam, the wicked. What
is the difference between the disciples of Abraham our father and the disciples of Balaam the
wicked? The disciples of Abraham our father enjoy the benefit [of their learning] in this world and
8|P a g e

yet inherit the world to come, as it is said, That I may cause those who love me to inherit substance,
and so that I may fill their treasures (Prov. 8:21). The disciples of Balaam the wicked inherit
Gehenna and go down to the Pit of Destruction, as it is said, But you, O G-d, shall bring them down
into the pit of destruction; bloodthirsty and deceitful men shall not live out half their days (Ps. 55:24).

A. causal in pres. a (later a S.E.M. 9.61): impf. a: fut. a, poet.
a: aor. 1 a, Ep. , Aeol. 3pl. Hsch.: pf. a LXX 1
Ki.15.12, Arr.Epict.1.4.30: also in aor. 1 Med. a (v. infr. 1.5, 111.6).
I. make to stand up, raise up, a he raised the old man up by his hand,
Il.24.515, cf. Od.14.319; . . a; S.Aj.788; a.
Pl.Prt.317e; a. X.Mem.1.4.11; a D.18.259.
2. raisefrom sleep, wake up, Il.10.32, etc.; a. Ar.Ec.740; a.
Eup.305: metaph., a. S.Tr.979.
3. raise from the dead, a Il.24.551, cf. A.Ag.1361, S.El.139; from
misery or misfortune, Id.Ph.666, Aeschin.1.67.
4. produce a witness, etc. (cf. 111.6), a. Act.Ap.3.22, al.
5. after Hom., also of things, set up, build, v.l. in Hdt.2.102;
X.Cyr.7.5.12, etc.; E.Ph.572; a Philipp. ap.
D.12.21; so a. , (in pure Attic ), set up a golden, brazen
statue of him, Plu.2.170e, Brut.1 (Pass., v. infr. B):so in aor. 1 Med., a
build oneself a city, Hdt.1.165; a they set them up altars,
b. build up again, restore, D.20.68: metaph., E.HF852.
6. put up for sale, Hdt.1.196.
II. rouse to action, stir up, a . . Il.10.176, cf. 179, 15.64, etc.: c. dat. pers.,
raise up against another, a ib.7.116 (v. infr. B. 1.5): rouse to arms,
raise troops, Th.2.68,96; a. Plu.Cor.21; a he called up his
troops and marched them, Th.4.93, cf. 112, etc.
III. make people rise, break up an assembly by force, Il.1.191; but a adjourn it,
2. make people emigrate, transplant (cf. infr. B. 11.2), a Od.6.7;
a Hdt.9.73; Th.2.27; even a
A.R.1.1349; Plu.Publ.21; also a. D.18.129.
3. make suppliants rise and leave sanctuary, Hdt.5.71, Th.1.137, S.OC276, etc.: also a.
make an army decamp, Plb.29.27.10; a
Plu.Alc. 31.
9|P a g e

4. a. make to ascend the tribune, Id.2.784c, cf. Cam.32.

5. of sportsmen, put up game, X.An.1.5.3, cf. Cyr.2.4.20 (Pass.), Cyn.6.23, D.Chr.2.2.
6. a call him as one's witness, Pl.Lg.937a.
B. intr. in pres. and impf. a, -, in fut. a, in aor. 2 a (but a, for
a, Crates Com.4D.), imper. (for -) Herod.8.1, part. a IG4.951.112
(Epid.): pf. a, Att. plpf. a; also pf. a Hdt.3.62: aor. Pass. a, Aeol.
part. Hsch.:stand up, rise, esp. to speak, a Il.1.68,101, etc.;
19.77: in Att. c. fut. part., a. , , etc.: so c. inf., a Od.20.380: in
part., a E.Or.885; a Th.8.76; also,
rise from one's seat as a mark of respect, a Il.1.533; a (cf. A.
111.3) Aeschin.1.84.
2. rise from bed or sleep, a Il.14.336, cf. A.Eu.124; Od.20.124;
a. Hes. Op.577; Ar.V.217; a , of a sick person,
And.1.64: abs., rise from sleep, Hdt.1.31.
3. rise from the dead, Il.21.56, cf. 15.287, Hdt.3.62, A.Ag.569; Ar.Ec.
4. rise from an illness, recover, Hdt.1.22, cf. Pl.La.195c: abs., Th.2.49.
5. rise as a champion, Il.23.709; a [Oedipus] S.OT1201: hence c.
dat., stand up [to fight against . .], . ., a Il.23.635; . .
a Od.18.334; a A.Pr.354 codd.; v. supr. A.11.
6. rise up, rear itself, E.Ph. 824 (lyr.), cf. Plb.16.1.5; of statues, etc., to be set up,
Plu.2.91a, 198f: metaph., a Pi.P.4.155; D.H.3.23;
a App.BC1.56.
7. to be set up, as king, Hdt.3.66 codd.
8. of a river, rise, Plu.Pomp.34.
9. pf. part., a Arr.Ind.4.7: metaph., lofty, a.
Eun.Hist.p.233 D.
II. rise to go, set out, go away, E.Heracl.59, cf. Th.1.87, 7.49,50; a
2. to be compelled to migrate (supr. A. 111.2), a Th.1.12,
cf. 8: of a country, to be depopulated, a Hdt.5.29; . . a
E.Hec.494; a no longer subject to migration,
Th.1.12; a . . a D.19.84.
3. of a law-court, rise, Id.21.221.
4. cease, , a Psalm.Solom.4.13.
10 | P a g e