요엘 3:1의 미드라쉬

Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions (ibid., v. 17). Why? So that they might pray with him, as it is said: That they might ask mercy of the God of heaven concerning this secret; that Daniel and his companions should not perish with the rest of the wise men of Babylon. Then was the secret revealed unto Daniel in a vision if the night. Then Daniel blessed the God of heaven (ibid., vv. 18–19). The Holy One, blessed be He, declared: “Prophecy is restricted in this world to certain chosen ones, but in the world-to-come the gift of prophecy will be possessed by all men,” as is said: And it shall come to pass afterward, that I will pour out My spirit upon all flesh; and your sons and daughters shall prophesy; your old men shall dream dreams; your young men shall see visions (Joel 3:1).

“He drew His bow like an enemy; His right hand stood as an adversary, and he killed all delights of the eye. In the tent of the daughter of Zion, He poured out His fury like fire” (Lamentations 2:4).
“He drew His bow like an enemy.” Rabbi Aivu said: They did not go to extremes vis-à-vis the attribute of justice, and the attribute of justice, too, did not go to extremes in their regard.⁸⁶They did not sin in an extreme fashion and they were not punished in an extreme fashion (Etz Yosef). They did not go to extremes vis-à-vis the attribute of justice, as it is stated: “The people were like complainers” (Numbers 11:1). “Complainers” is not written here, but rather, “like complainers.” “The princes of Judah were like those who move boundaries” (Hosea 5:10). “Those who move boundaries” is not written here, but rather, “like those who move boundaries.” “For like a wayward cow [Israel has strayed]” (Hosea 4:16), “For a wayward cow” is not written here, but rather, “like a wayward cow.” The attribute of justice, too, did not go to extremes in their regard. “He drew His bow like an enemy.” “An enemy” is not written here, but rather, “like an enemy.”
Another matter, “He drew His bow like an enemy.” This is Pharaoh,⁸⁷When the verse states that God drew His bow like an enemy, the enemy referenced is Pharaoh. as it is stated: “The enemy said” (Exodus 15:9). “His right hand stood as an adversary,” this is Haman, as it is stated: “A man who is an adversary and an enemy” (Esther 7:6).
Another matter, “He drew His bow like an enemy.” This is Esau, as it is written: “Because the enemy said against you” (Ezekiel 36:2).⁸⁸This chapter in Ezekiel is a continuation of chapter 35, which is directed to Se’ir, which is identified with the offspring of Esau; see, e.g., Genesis 36:8. “And he killed all delights of the eye,” these are children who are as dear to their parents as their eyeball. The Rabbis say: These are the [members of the] Sanhedrin, who are as dear to Israel as the eyeball.
“In the tent of the daughter of Zion, He poured out His fury like fire.” There are four instances of pouring that are for good and four instances of pouring that are for bad. Four instances of pouring that are for good, as it is stated: “Upon the house of David and upon the inhabitants of Jerusalem, I will pour a spirit of grace and supplication” (Zechariah 12:10). “It will be, thereafter, that I will pour My spirit upon all flesh…. Also upon the slaves and upon the maidservants in those days I will pour My spirit” (Joel 3:1–2). “I will no longer conceal My face from them, as I have poured My spirit upon the house of Israel, the utterance of the Lord God” (Ezekiel 39:29). And four instances of pouring that are for bad, as it is stated: “He poured His fiery wrath upon him” (Isaiah 42:25). In Ezekiel it is written: “As You pour Your fury upon Jerusalem” (Ezekiel 9:8). It is written: “The Lord vented His fury, He poured out His enflamed wrath” (Lamentations 4:11). And this: “He poured out His fury like fire.”

(Dan. 2:2, cont.:) TO TELL THE KING HIS DREAMS. SO THEY CAME AND STOOD BEFORE THE KING. They all came lest one of them have an advantage. He began to speak with them, as stated (in Dan. 2:3-4): AND THE KING SAID: I HAVE DREAMED A DREAM, AND MY SPIRIT IS DEEPLY TROUBLED TO KNOW THE DREAM. THEN THE CHALDEANS SPOKE TO THE KING IN ARAMAIC: O KING, LIVE FOR EVER! TELL YOUR SERVANTS THE DREAM, AND {ITS INTERPRETATION WILL BE DECLARED} [WE WILL DECLARE ITS INTERPRETATION].¹⁵Buber’s Oxford MS for this section has many differences from the MT of Daniel. Where such differences occur, Buber as usual has added the Masoretic Text in square brackets. Most of these variants, however, are not noted in the translation because they are only orthographic and do not affect the translation. Nebuchadnezzar said to them: I know the dream. If I tell it to you, you may tell me words of falsehood when you say: This is its interpretation. Instead, you tell the dream, and < then > I will know that you are telling me its < true > interpretation. Thus it is stated (in Dan. 2:6-7): {THEREFORE, TELL ME THE DREAM AND I WILL KNOW THAT YOU SHALL DECLARE ITS INTERPRETATION.} [BUT IF YOU DECLARE THE DREAM AND ITS INTERPRETATION], < THEN YOU SHALL RECEIVE GIFTS, PRESENTS, AND GREAT HONOR >…. THEY ANSWERED HIM A SECOND TIME AND SAID {TO THE KING}: LET THE KING TELL THE DREAM TO HIS SERVANTS, AND WE WILL DECLARE {ITS} [THE] INTERPRETATION. Nebuchadnezzar said to them: Just as I tell you to tell me, and you tell me to tell [you]; so you think that you will converse with me until noon and go away. (Dan. 2:9:) THAT, IF YOU DO NOT MAKE THE DREAM KNOWN TO ME, THERE IS BUT ONE VERDICT FOR YOU. I am putting forth one keleusis¹⁶The Greek word means “command.” {i.e., your decree} concerning you, that you shall be killed. (Dan. 2:9, cont.:) FOR YOU HAVE DECIDED TO TELL ME SOMETHING FALSE AND CORRUPT. You have come in to speak deceitful words before me UNTIL (according to Dan. 2:9, cont.) CIRCUMSTANCES CHANGE. (Dan. 2:10-11:) THE CHALDEANS ANSWERED THE KING AND SAID: THERE IS NOT A PERSON ON THE EARTH WHO CAN DECLARE THE KING'S MATTER BECAUSE NO GREAT AND POWERFUL KING HAS ASKED A THING LIKE THIS OF ANY DIVINER, ENCHANTER, OR CHALDEAN. ALSO THE THING THAT THE KING IS ASKING IS DIFFICULT, AND THERE IS NO ONE ELSE WHO WILL DECLARE IT BEFORE THE KING, EXCEPT THE GODS, WHOSE DWELLING IS NOT WITH HUMAN FLESH. While the Sanctuary was standing, when someone wanted an oracle, he would ask through Urim and Thummim. While the eternal God dwelt with human flesh, when someone wanted an oracle, he would speak to him. < The king said > : Go and ask him. They said: His < dwelling > (according to vs. 11, end) IS NOT WITH HUMAN FLESH. (Vs. 11, beginning:) ALSO THE THING THAT THE KING IS ASKING IS DIFFICULT (rt.: YQR). Prophecy is necessary, but nothing is so difficult (rt.: YQR) as prophecy, even as you say (in I Sam. 3:1): AND THE WORD OF THE LORD WAS RARE (YQR)…. (Vs. 11, cont.:) AND THERE IS NO ONE ELSE WHO WILL DECLARE IT BEFORE THE KING. ELSE ('HRN) is < actually > Aaron ('HRN). They said to him: If you had had one of the children of the children of Aaron, he would have wrapped himself in Urim and Thummim and told you < the dream >. (Dan. 2:12:) WHEREUPON THE KING BECAME ANGRY AND VERY FURIOUS. He was filled with wrath over them. He said to them: And so the Sanctuary was beautiful; yet you gave me counsel to destroy it. Immediately (we read in vs. 12, cont.): AND HE SAID TO DESTROY ALL THE SAGES OF BABYLON. A command¹⁷Gk.: keleusis. went out to this effect, as stated (in vs. 13): THEN THE DECREE WENT OUT THAT THE SAGES WERE TO BE KILLED. ALSO DANIEL AND HIS FRIENDS WERE ABOUT (rt.: B'') TO BE KILLED. R. Jose b. R. Hanina said: < The text really means >: It was required (rt.: B'') for Daniel and his friends to be killed. Daniel began saying to Arioch (in vs. 15): WHY IS THE DECREE FROM THE KING SO URGENT? THEN ARIOCH INFORMED DANIEL OF THE MATTER. Daniel said to him: I will reveal the matter to him. THEN (in Dan. 2:25) ARIOCH HASTILY BROUGHT DANIEL IN BEFORE THE KING. Nebuchadnezzar said to him (in vs. 26): ARE YOU ABLE TO MAKE KNOWN TO ME THE DREAM WHICH I SAW AND ITS INTERPRETATION? Daniel answered him immediately and explained to him. But his son Belshazzar said to Daniel, (on a later occasion) when he came before him to explain to him what the hand had written (in Dan. 5:5)—At that time he said to him (in Dan. 5:13): ARE YOU DANIEL, THE ONE WHO COMES FROM THE CHILDREN OF THE CAPTIVITY OF JUDAH < WHOM MY FATHER THE KING BROUGHT FROM JUDAH >? R. Jose therefore explains that Nebuchadnezzar also had said this to him: ARE YOU DANIEL? Did he not recognize him when he said to him: ARE YOU DANIEL? It is simply that he said to him: Do you have power to tell me this thing? He said to him: Yes. He said to him: When? he said to him: Not < after > thirty days nor < after > twenty days. Just wait one night for me. (Dan. 2:17:) THEN DANIEL WENT TO HIS HOUSE AND MADE THE MATTER KNOWN TO HANANIAH, MISHAEL, AND AZARIAH, so that they would pray with him, as stated (in vs. 18): IN ORDER TO SEEK MERCY FROM BEFORE THE GOD < OF HEAVEN >…. (Vs. 19:) THEN THE MYSTERY WAS REVEALED TO DANIEL IN A NIGHT VISION. THEN DANIEL BLESSED THE GOD OF HEAVEN. In this world prophecy belongs to one in a thousand, but in the world to come prophecy will belong to everyone. It is so stated (in Joel 3:1 [2:28]): AND IT SHALL COME TO PASS AFTERWARD THAT I WILL POUR OUT MY SPIRIT UPON ALL FLESH SO THAT YOUR SONS AND YOUR DAUGHTERS SHALL PROPHESY….¹⁸See Acts 2:17.

“The Lord vented His fury; He poured out His enflamed wrath. He ignited a fire in Zion, and it consumed her foundations” (Lamentations 4:11).
“The Lord vented His fury; He poured out His enflamed wrath.” Rabbi [Yehuda HaNasi] said: There are four outpourings that are positive and four outpourings that are negative. Four outpourings that are positive, as it is stated: “I will pour upon the house of David and upon the inhabitants of Jerusalem a spirit of grace and supplication” (Zechariah 12:10). “It will be thereafter, I will pour My spirit upon all flesh…” (Joel 3:1). “In those days, I will pour My spirit upon the slaves and upon the maidservants, as well” (Joel 3:2). “I will no longer hide My face from them, as I will pour My spirit upon the house of Israel, the utterance of the Lord God” (Ezekiel 39:29). And four outpourings that are negative, as it is stated: “He poured upon it the fury of His wrath” (Isaiah 42:25). And in Ezekiel it is written: “As You pour Your fury upon Jerusalem” (Ezekiel 9:8). And it is written: “He poured out His fury like fire” (Lamentations 2:4). And this one: “The Lord vented His fury; He poured out His enflamed wrath.”
“He ignited a fire in Zion.” It is written: “A psalm of Asaf: God, peoples have invaded Your inheritance” (Psalms 79:1). The verse should have said weeping of Asaf, wailing of Asaf, lamentation of Asaf. Why does it say: “A psalm of Asaf”? This is analogous to a king who prepared a wedding house for his son and he plastered it, carved wall sculptures in it, and made drawings in it. His son went astray. Immediately, the king ascended to the wedding house, ripped the curtains, broke the poles. [The son’s] mentor took a reed flute and began playing. They said to him: ‘The king overturned his son’s wedding house, and you are sitting and playing?’ He said: ‘I am playing because he overturned his son’s wedding canopy and he did not vent his rage on his son.’ So too, they said to Asaf: ‘The Holy One blessed be He destroyed the Sanctuary and the Temple, and you are sitting and playing?’ He said: ‘I am playing because the Holy One blessed be He vented His wrath on the wood and stones and did not vent His wrath on Israel.’ That is what is written: “He ignited a fire in Zion, and it consumed her foundations.”

25 (Numb. 11:17:) “Then I will come down and speak with you there”: [This verse is] to inform you that the day for appointing elders was as dear to the Holy One, blessed be He, as the day for the giving of Torah. Thus it is stated (in Exod. 19:11), “for on the third day the Lord will come down”; and also (in Numb. 11:17) with reference to appointing the elders, “I will come down,” is written. To what is the matter comparable? To a king who had an orchard and hired a guard for it. Then he gave him the payment of a guard for him to guard the orchard. After a time the guard said to him, “I cannot guard all of it myself. Rather give me others to guard it with me.” The king said to him, “I have given the entire orchard into your keeping, and I have given you all [the payment] for guarding it; but now you would say to me, ‘Go and bring others to guard it with me.’ See I am bringing others to guard with you, but observe that I am not giving them their payment from what belongs to me. Rather it is from your payment which I have given you that they are receiving their payment.” Similarly did the Holy One, blessed be He, speak to Moses. When [Moses] said to Him, “I cannot [do everything] alone,” the Holy One, blessed be He, said to him, “I have given you understanding and knowledge to sustain⁵⁴PRNS. Cf. Gk.: pronoos (“prudent”). My children. Moreover, I did not want others, simply so that you would have strength and knowledge and so that you would stand alone in that greatness. But [now] you are the one who wants another. Be aware that they will receive [payment], not from what is Mine, but from what is yours.” It is so stated (in Numb. 11:17.), “and I will set aside some of the spirit which is upon you and put it on them [...].” Nevertheless Moses did not lack anything. You should know that after forty years He said to Moses (in Numb. 27:18, 20), “Take Joshua ben Nun …. And put some of your glory upon him.” Then what is written about Joshua (in Deut. 34:9)? “Now Joshua ben Nun was filled with the spirit of wisdom.” Why? (Ibid. cont.:) “Because Moses had laid his hands upon him.” The Holy One, blessed be He, said, “In this world [only] individuals have prophesied, but in the world to come all Israel shall become prophets.” It is so stated (in Joel 3:1), “And it shall come to pass afterward that I will pour out My spirit upon all flesh so that your sons and your daughters and your elders shall prophesy, etc.”⁵⁵ Cf. Deut. R. 6:14. So did R. Tanchuma beRabbi Abba expound.

(Numb. 11:16:) “Gather Me seventy man (sic)⁶³The midrash is ignoring the fact that Hebrew uses singular nouns with large numbers in order to build an interpretation on this singular usage. from the elders of Israel.”⁶⁴Numb. R. 5:23. This text is related (to Prov. 22:11), “The one who loves purity of heart has grace on his lips, has a king as his friend.” Why did He not say to him (in Numb. 11:16), “seventy men" (with "men" in the plural), instead of “seventy man.” It is simply that He said to him, “seventy man (ish) [with the singular ish indicating] singular individuals,⁶⁵I.e. singular individuals like the one described in Prov. 22:11. because they were to be like Me and you, as stated (Exod. 15:3:) “The Lord is a Man (ish) of war,” [and it is likewise] stated (Numb. 12:3), “Now the man (ish) Moses was very humble.” (Numb. 11:16:) “Gather Me [seventy men from the elders of Israel].” But did you not have elders before?⁶⁶Numb. R. 15:24. Here now it is written concerning Mount Sinai (in Exod. 24:9), “Then there went up Moses […] and the seventy elders of Israel”; and this parashah (with Numb. 11:16) comes after that. So where were the[se earlier] elders? It is simply that, when Israel did those things which are stated (in Numb. 11:1), “Now the people were as murmurers […] then the fire of the Lord burned against them,” they were all destroyed by fire at that time. It is simply that their burning was like the burning of Nadab and Abihu, for they also had acted with disrespect on ascending Sinai, when they saw the Divine Presence. It is so stated (in Exod. 24:11), “they beheld God, and they ate and drank.” Was there eating and drinking there? To what is the matter comparable? To a servant who attended his master while [holding] a slice of bread in his hand and taking bites from it. Similarly had they acted with disrespect as though eating and drinking. So the elders along with Nadab and Abihu deserved to be destroyed by fire on that day; but because the giving of Torah was dear to the Holy One, blessed be He, He therefore did not want to harm them and bring calamity to them on that day. This is what is written (ibid.), “But He (the Holy One, blessed be He,) did not raise His hand against the nobles of the Children of Israel.” From this you may infer that they deserved to have a hand raised [against them]. After a time, however, they were destroyed by fire. Nadab and Abihu were destroyed by fire as they entered the tent of meeting, while the elders were destroyed by fire when they were filled with lusting, as stated (in Numb. 11:4), “Then the rabble (ha'safsuf) which was in their midst became filled with lust.” Who were the rabble (ha'safsuf)? R. Simeon ben Menasya and R. Simeon bar Abba [differed on the matter]. One said, “These were the proselytes who came up with them from Egypt and who were gathered (ne'esafim) together with them as stated (in Exod. 12:38), ‘And a mixed multitude went up with them.’” But the other said, “Rabble can only be a Sanhedrin, since it is stated (in Numb. 11:16), ‘Gather (esfah) Me seventy men.’” What [else] is written there (in Numb. 11:1)? “Then the fire of the Lord burned against them and consumed them in the outskirts (qetseh) of the camp,” [i.e.,] among the selected (muqetsim) in the camp. And where is it shown that those elders who went up onto the mountain were destroyed by fire? Where it is stated (in Ps. 106:18), “And fire broke out in their company ('edah),” since company ('edah) can only be a Sanhedrin as stated (in Numb. 15:24), “And it shall come to pass that if it was done [by mistake] away from the eyes of the congregation ('edah).”⁶⁷I.e. the leaders of the congregation. So Rashi on Numb. 15:24. It is also written (in Lev. 4:13), “And if the whole congregation ('edah) of Israel⁶⁸This expression was often interpreted as denoting the Sanhedrin. So Sifra to Lev. 4:13 (42: Wayyiqra parashah 4); R. Meir in Hor. 5a; Rashi on Lev. 4:13. should err.” And so did David say (in Ps. 78:31), “When God’s anger flared up at them, He slew their sturdiest,” these were the Sanhedrin; “struck down the chosen of Israel,” these were the chosen ones that were called elders, about whom it is written (in II Sam. 6:1), “And David still added to the chosen among Israel.” Then they wept again and demanded meat. Now you might say, “What they wanted was flesh? Did it not come about that the manna became whatever they wanted inside of their mouths, as stated (in Ps. 106:15), ‘So He gave them what they asked for...’?” And in case you should say that they did not have oxen and cattle in the desert, has it not already stated (in Exod. 12:38), “And a mixed multitude went up with them and flocks and herds.” And in case you should say they ate them in the desert, is it not written (in Numb. 32:1), “Now the children of Reuben and the children of Gad had much livestock?” From here R. Simeon said, “It was not meat for which they lusted, since it says so (in Ps. 78:27), ‘And He rained down flesh (she'er) upon them like dust.’ Now she'er must denote illicit intercourse since it is stated (in Lev. 18:6), ‘None of you shall approach any close (she'er) relation to him.’ Ergo, it [really] says that they desired to permit illicit intercourse for themselves; and so it says (in Numb. 11:10), ‘Now Moses heard the people weeping for their families.’”⁶⁹See Yoma 75a according to which they were weeping here because of the family relations with whom they were forbidden to have intercourse. Thus when they desired such [relations] (ibid. cont.), “the Lord was very angry and it was bad in the eyes of Moses.” At that time Moses said to the Holy One, blessed be He, (in vs. 11), “’Why have you mistreated Your servant […]?’ In the past there was one with me who would bear the burden of Israel, but now I am alone.” Thus it is written (in vs. 14-15), “I am not able to bear [all] this people alone…. So if You are dealing like this with me, please truly kill me.” At that time the Holy One, blessed be He, said to him, “Appoint other elders instead of those elders.” It is so stated] (in vs. 16), “Gather Me seventy men.” (Numb. 11:17:) “Then I will come down and speak with you there.” [This verse is] to inform you that the day for appointing elders was as dear to the Holy One, blessed be He, as the day for the giving of Torah.⁷⁰Numb. R. 15:25. Thus it is stated (in Exod. 19:11), “for on the third day the Lord will come down”; and also (in Numb. 11:17) with reference to appointing the elders, “I will come down,” is written. To what is the matter comparable? To a king who had an orchard and hired a guard for it. Then he gave him the payment of a guard for him to guard the orchard. After a time the guard said to him, “I cannot guard all of it myself. Rather give me others to guard it with me.” The king said to him, “I have given the entire orchard into your keeping, and I have given you all the payment for guarding it; but now you would say to me, ‘Go and bring others to guard it with me.’ See I am bringing others to guard with you, but observe that I am not giving them their payment from what belongs to me. Rather it is from your payment which I have given you that they are receiving their payment.” Similarly did the Holy One, blessed be He, speak to Moses. When [Moses] said to Him, “I cannot [do everything] alone,” the Holy One, blessed be He, said to him, “I have given you understanding and knowledge to sustain⁷¹PRNS. Cf. Gk.: pronoos (“prudent”). My children. Moreover, I did not want others, simply so that you would have strength and knowledge and so that you would stand alone in that greatness. But now you are the one who wants others. Be aware that they will receive [payment], not from what is Mine, but from what is yours.” It is so stated (in Numb. 11:17.), “and I will set aside some of the spirit which is upon you and put it on them [...].” Nevertheless Moses did not lack anything. You should know that after forty years He said to Moses (in Numb. 27:18, 20), “Take Joshua ben Nun …. And put some of your glory upon him.” Then what is written about Joshua (in Deut. 34:9)? “Now Joshua ben Nun was filled with the spirit of wisdom.” Why? (Ibid. cont.:) “Because Moses had laid his hands upon him.” The Holy One, blessed be He, said, “In this world [only] individuals have prophesied, but in the world to come all Israel shall become prophets.” It is so stated (in Joel 3:1), “And it shall come to pass afterward that I will pour out My spirit upon all flesh so that your sons and your daughters shall prophesy.”⁷²See also above Gen. 10:4; cf. Deut. R. 6:14. So did R. Tanchuma bar Abba expound.

(Numb. 11:17:) THEN I WILL COME DOWN AND SPEAK WITH YOU THERE. <This verse is> to inform you that the day for appointing elders was as dear to the Holy One as the day for the giving of Torah.¹⁰⁵Tanh. Numb. 3:16, cont.; Numb. R. 15:25. Thus it is stated (in Exod. 19:11): FOR ON THE THIRD DAY THE LORD WILL COME DOWN … <UPON MOUNT SINAI>; and also (in Numb. 11:17) with reference to appointing the elders, I WILL COME DOWN is written. To what is the matter comparable? To a king who had an orchard and hired a guard for it. Then he gave him the payment of a guard for him to guard to orchard. After a time the guard said to him: I cannot guard all of it myself. Rather give me others to guard it with me. The king said to him: I have given the entire orchard into your keeping, and I have given you all the payment for guarding it; but now you would say to me: Go and bring others to guard it with me. See I am bringing others to guard with you, but observe that I am not giving them their payment from what belongs to me. Rather it is from your payment which I have given you that they are receiving their payment. Similarly did the Holy One speak to Moses. When <Moses> said to him: I cannot <do everything> alone; the Holy One said to him: I have given you understanding and knowledge to sustain¹⁰⁶PRNS. Cf. Gk.: pronoos (“prudent”). my children. Moreover, I did not want others, merely so that you would have strength and knowledge and so that you would stand alone in that greatness. But now you are the one who wants others. Be aware that they will receive <payment>, not from what is mine, but from what is yours. It is so stated (in Numb. 11:17.): AND I WILL SET ASIDE SOME OF THE SPIRIT WHICH IS UPON YOU <AND PUT IT ON THEM>. Nevertheless Moses did not lack anything. You should know that after forty years he said to Moses (in Numb. 27:18, 20): TAKE JOSHUA BEN NUN … AND PUT SOME OF YOUR GLORY UPON HIM. Then what is written about Joshua (in Deut. 34:9)? NOW JOSHUA BEN NUN WAS FILLED WITH THE SPIRIT OF WISDOM. Why? (Ibid. cont.:) BECAUSE MOSES HAD LAID HIS HANDS UPON HIM. The Holy One said: In this world individuals have prophesied, but in the world to come all Israel shall become prophets. It is so stated (in Joel 3:1 [2:28]): AND IT SHALL COME TO PASS AFTERWARD THAT I WILL POUR OUT MY SPIRIT UPON ALL FLESH SO THAT YOUR SONS AND YOUR DAUGHTERS SHALL PROPHESY.¹⁰⁷See also above Gen. 10:4; cf. Deut. R. 6:14; also Acts 2:16ff.