|1. Septuagint, Tobit, 12.12, 14.4-14.7 (th cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Day, of the Destruction of Iniquity/Sin/Wickedness • Flood/Deluge, Great/Noahs, Destruction of • Nineveh, destruction of • Temple destruction of Jerusalem • Temple, Destruction of First • Temple, Destruction of Second • destruction
Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 34; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 211; Stuckenbruck (2007), 1 Enoch 91-108, 110, 144, 179, 387; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 132, 133
12.12 And so, when you and your daughter-in-law Sarah prayed, I brought a reminder of your prayer before the Holy One; and when you buried the dead, I was likewise present with you.
14.4 Go to Media, my son, for I fully believe what Jonah the prophet said about Nineveh, that it will be overthrown. But in Media there will be peace for a time. Our brethren will be scattered over the earth from the good land, and Jerusalem will be desolate. The house of God in it will be burned down and will be in ruins for a time. 14.5 But God will again have mercy on them, and bring them back into their land; and they will rebuild the house of God, though it will not be like the former one until the times of the age are completed. After this they will return from the places of their captivity, and will rebuild Jerusalem in splendor. And the house of God will be rebuilt there with a glorious building for all generations for ever, just as the prophets said of it. 14.6 Then all the Gentiles will turn to fear the Lord God in truth, and will bury their idols. 14.7 All the Gentiles will praise the Lord, and his people will give thanks to God, and the Lord will exalt his people. And all who love the Lord God in truth and righteousness will rejoice, showing mercy to our brethren.'' None
|2. Hebrew Bible, Song of Songs, 1.2 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Temple, destruction of • tefillin, Temple, destruction of
Found in books: Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 186; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 51
1.2 יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ כִּי־טוֹבִים דֹּדֶיךָ מִיָּיִן׃'' None
1.2 Let him kiss me with the kisses of his mouth— For thy love is better than wine.'' None
|3. Hebrew Bible, Deuteronomy, 13.7, 28.1, 28.48, 30.3, 30.19, 31.21, 33.10 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Destruction • Destruction of the Second Temple • Eschatology/Eschatological, Punishment/Destruction • God–Israel relationship, destruction of temples in Jerusalem • Ornaments, as causes destruction • Romans and Rome, destruction of temple by • Sudden/Quick Destruction • Temple in Jerusalem, Destruction of • Temple, Destruction of • Temple, Jerusalem, destruction of xxv • Temple, destruction of • destruction of\n, Jerusalem/Jerusalem temple • destruction of\n, Rome • tefillin, Temple, destruction of
Found in books: Allison (2018), 4 Baruch, 125; Crabb (2020), Luke/Acts and the End of History, 222, 292; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 187; Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 38; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 69, 70, 170; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 117; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 16, 23; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 247; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 131; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 33; Stuckenbruck (2007), 1 Enoch 91-108, 253, 281, 572
13.7 כִּי יְסִיתְךָ אָחִיךָ בֶן־אִמֶּךָ אוֹ־בִנְךָ אוֹ־בִתְּךָ אוֹ אֵשֶׁת חֵיקֶךָ אוֹ רֵעֲךָ אֲשֶׁר כְּנַפְשְׁךָ בַּסֵּתֶר לֵאמֹר נֵלְכָה וְנַעַבְדָה אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא יָדַעְתָּ אַתָּה וַאֲבֹתֶיךָ׃
28.1 וְהָיָה אִם־שָׁמוֹעַ תִּשְׁמַע בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־מִצְוֺתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם וּנְתָנְךָ יְהוָה אֱלֹהֶיךָ עֶלְיוֹן עַל כָּל־גּוֹיֵי הָאָרֶץ׃
28.1 וְרָאוּ כָּל־עַמֵּי הָאָרֶץ כִּי שֵׁם יְהוָה נִקְרָא עָלֶיךָ וְיָרְאוּ מִמֶּךָּ׃
28.48 וְעָבַדְתָּ אֶת־אֹיְבֶיךָ אֲשֶׁר יְשַׁלְּחֶנּוּ יְהוָה בָּךְ בְּרָעָב וּבְצָמָא וּבְעֵירֹם וּבְחֹסֶר כֹּל וְנָתַן עֹל בַּרְזֶל עַל־צַוָּארֶךָ עַד הִשְׁמִידוֹ אֹתָךְ׃
30.3 וְשָׁב יְהוָה אֱלֹהֶיךָ אֶת־שְׁבוּתְךָ וְרִחֲמֶךָ וְשָׁב וְקִבֶּצְךָ מִכָּל־הָעַמִּים אֲשֶׁר הֱפִיצְךָ יְהוָה אֱלֹהֶיךָ שָׁמָּה׃
30.19 הַעִידֹתִי בָכֶם הַיּוֹם אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ הַחַיִּים וְהַמָּוֶת נָתַתִּי לְפָנֶיךָ הַבְּרָכָה וְהַקְּלָלָה וּבָחַרְתָּ בַּחַיִּים לְמַעַן תִּחְיֶה אַתָּה וְזַרְעֶךָ׃
31.21 וְהָיָה כִּי־תִמְצֶאןָ אֹתוֹ רָעוֹת רַבּוֹת וְצָרוֹת וְעָנְתָה הַשִּׁירָה הַזֹּאת לְפָנָיו לְעֵד כִּי לֹא תִשָּׁכַח מִפִּי זַרְעוֹ כִּי יָדַעְתִּי אֶת־יִצְרוֹ אֲשֶׁר הוּא עֹשֶׂה הַיּוֹם בְּטֶרֶם אֲבִיאֶנּוּ אֶל־הָאָרֶץ אֲשֶׁר נִשְׁבָּעְתִּי׃' ' None
13.7 If thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend, that is as thine own soul, entice thee secretly, saying: 'Let us go and serve other gods,' which thou hast not known, thou, nor thy fathers;" 28.1 And it shall come to pass, if thou shalt hearken diligently unto the voice of the LORD thy God, to observe to do all His commandments which I command thee this day, that the LORD thy God will set thee on high above all the nations of the earth.
28.48 therefore shalt thou serve thine enemy whom the LORD shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things; and he shall put a yoke of iron upon thy neck, until he have destroyed thee.
30.3 that then the LORD thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the peoples, whither the LORD thy God hath scattered thee.
30.19 I call heaven and earth to witness against you this day, that I have set before thee life and death, the blessing and the curse; therefore choose life, that thou mayest live, thou and thy seed;
31.21 then it shall come to pass, when many evils and troubles are come upon them, that this song shall testify before them as a witness; for it shall not be forgotten out of the mouths of their seed; for I know their imagination how they do even now, before I have brought them into the land which I swore.’
33.10 They shall teach Jacob Thine ordices, And Israel Thy law; They shall put incense before Thee, And whole burnt-offering upon Thine altar. .'" None
|4. Hebrew Bible, Exodus, 15.3, 15.6-15.8, 15.11-15.12, 15.17, 34.1, 34.29 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Day, of the Destruction of Iniquity/Sin/Wickedness • Destruction • Destruction of the Second Temple • Destruction of the Temple • Isaiah, Book of,‘city of destruction’ • Minor, Two pillars, Adam’s prediction of two world destructions • World,, Destruction of • priests adolescent, Jewish, memory of after the destruction of the second temple
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 132; Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 32, 33; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 210; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 22, 23, 37; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 94; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 94; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 42; Stuckenbruck (2007), 1 Enoch 91-108, 381
15.3 יְהוָה אִישׁ מִלְחָמָה יְהוָה שְׁמוֹ׃
15.6 יְמִינְךָ יְהוָה נֶאְדָּרִי בַּכֹּחַ יְמִינְךָ יְהוָה תִּרְעַץ אוֹיֵב׃ 15.7 וּבְרֹב גְּאוֹנְךָ תַּהֲרֹס קָמֶיךָ תְּשַׁלַּח חֲרֹנְךָ יֹאכְלֵמוֹ כַּקַּשׁ׃ 15.8 וּבְרוּחַ אַפֶּיךָ נֶעֶרְמוּ מַיִם נִצְּבוּ כְמוֹ־נֵד נֹזְלִים קָפְאוּ תְהֹמֹת בְּלֶב־יָם׃
15.11 מִי־כָמֹכָה בָּאֵלִם יְהוָה מִי כָּמֹכָה נֶאְדָּר בַּקֹּדֶשׁ נוֹרָא תְהִלֹּת עֹשֵׂה פֶלֶא׃ 15.12 נָטִיתָ יְמִינְךָ תִּבְלָעֵמוֹ אָרֶץ׃
15.17 תְּבִאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְהוָה מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ׃
34.1 וַיֹּאמֶר הִנֵּה אָנֹכִי כֹּרֵת בְּרִית נֶגֶד כָּל־עַמְּךָ אֶעֱשֶׂה נִפְלָאֹת אֲשֶׁר לֹא־נִבְרְאוּ בְכָל־הָאָרֶץ וּבְכָל־הַגּוֹיִם וְרָאָה כָל־הָעָם אֲשֶׁר־אַתָּה בְקִרְבּוֹ אֶת־מַעֲשֵׂה יְהוָה כִּי־נוֹרָא הוּא אֲשֶׁר אֲנִי עֹשֶׂה עִמָּךְ׃
34.1 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה פְּסָל־לְךָ שְׁנֵי־לֻחֹת אֲבָנִים כָּרִאשֹׁנִים וְכָתַבְתִּי עַל־הַלֻּחֹת אֶת־הַדְּבָרִים אֲשֶׁר הָיוּ עַל־הַלֻּחֹת הָרִאשֹׁנִים אֲשֶׁר שִׁבַּרְתָּ׃
34.29 וַיְהִי בְּרֶדֶת מֹשֶׁה מֵהַר סִינַי וּשְׁנֵי לֻחֹת הָעֵדֻת בְּיַד־מֹשֶׁה בְּרִדְתּוֹ מִן־הָהָר וּמֹשֶׁה לֹא־יָדַע כִּי קָרַן עוֹר פָּנָיו בְּדַבְּרוֹ אִתּוֹ׃' ' None
15.3 The LORD is a man of war, The LORD is His name.
15.6 Thy right hand, O LORD, glorious in power, Thy right hand, O LORD, dasheth in pieces the enemy. 15.7 And in the greatness of Thine excellency Thou overthrowest them that rise up against Thee; Thou sendest forth Thy wrath, it consumeth them as stubble. 15.8 And with the blast of Thy nostrils the waters were piled up— The floods stood upright as a heap; The deeps were congealed in the heart of the sea.
15.11 Who is like unto Thee, O LORD, among the mighty? Who is like unto Thee, glorious in holiness, Fearful in praises, doing wonders? 15.12 Thou stretchedst out Thy right hand— The earth swallowed them.
15.17 Thou bringest them in, and plantest them in the mountain of Thine inheritance, The place, O LORD, which Thou hast made for Thee to dwell in, The sanctuary, O Lord, which Thy hands have established.
34.1 And the LORD said unto Moses: ‘Hew thee two tables of stone like unto the first; and I will write upon the tables the words that were on the first tables, which thou didst break.
34.29 And it came to pass, when Moses came down from mount Sinai with the two tables of the testimony in Moses’hand, when he came down from the mount, that Moses knew not that the skin of his face sent forth abeams while He talked with him.' ' None
|5. Hebrew Bible, Genesis, 1.1-1.4, 1.6-1.7, 1.21-1.22, 1.27, 2.4, 2.7, 3.2-3.5, 6.1-6.4, 6.17, 7.22, 13.10-13.11, 14.22, 19.1, 19.5, 19.18-19.25, 19.28 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Day, of Destruction • Day, of the Destruction of Iniquity/Sin/Wickedness • Eschatology/Eschatological, Punishment/Destruction • Flood/Deluge, Great/Noahs, Destruction of • Genesis, and the Dead Sea, and the destruction of Sodom • God,destruction/punishment of • Ornaments, as causes destruction • Sodom and Gomorra,destruction of • Sodom, Sodomite cities, destruction of • Temple in Jerusalem, Destruction of • Temple, destruction of Second • World,, Destruction of • death, destruction of • destruction • evil, destruction of • five, the number, Sodom’s destruction parallel to • five, the number, and the destruction of the Sodomite cities • moths, destruction by • temple in Jerusalem, destruction of
Found in books: Allison (2018), 4 Baruch, 137; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 220, 369; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 32, 39, 91, 117, 119, 129, 149, 159, 278, 282, 283, 285, 286, 287, 288, 290, 291, 292, 293, 296, 300, 301; Dunderberg (2008), Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus. 38; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 114, 115, 116, 211, 270, 294, 318; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 117; Levison (2009), Filled with the Spirit, 49, 149; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 59, 74; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 125, 191; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 46; Stuckenbruck (2007), 1 Enoch 91-108, 178, 363, 387, 580, 668; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 207, 230
1.1 בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃
1.1 וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.2 וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃ 1.2 וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃ 1.3 וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי־אוֹר׃ 1.3 וּלְכָל־חַיַּת הָאָרֶץ וּלְכָל־עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂ עַל־הָאָרֶץ אֲשֶׁר־בּוֹ נֶפֶשׁ חַיָּה אֶת־כָּל־יֶרֶק עֵשֶׂב לְאָכְלָה וַיְהִי־כֵן׃ 1.4 וַיַּרְא אֱלֹהִים אֶת־הָאוֹר כִּי־טוֹב וַיַּבְדֵּל אֱלֹהִים בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ׃
1.6 וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם וִיהִי מַבְדִּיל בֵּין מַיִם לָמָיִם׃ 1.7 וַיַּעַשׂ אֱלֹהִים אֶת־הָרָקִיעַ וַיַּבְדֵּל בֵּין הַמַּיִם אֲשֶׁר מִתַּחַת לָרָקִיעַ וּבֵין הַמַּיִם אֲשֶׁר מֵעַל לָרָקִיעַ וַיְהִי־כֵן׃
1.21 וַיִּבְרָא אֱלֹהִים אֶת־הַתַּנִּינִם הַגְּדֹלִים וְאֵת כָּל־נֶפֶשׁ הַחַיָּה הָרֹמֶשֶׂת אֲשֶׁר שָׁרְצוּ הַמַּיִם לְמִינֵהֶם וְאֵת כָּל־עוֹף כָּנָף לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.22 וַיְבָרֶךְ אֹתָם אֱלֹהִים לֵאמֹר פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הַמַּיִם בַּיַּמִּים וְהָעוֹף יִרֶב בָּאָרֶץ׃
1.27 וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃
2.4 אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם בְּיוֹם עֲשׂוֹת יְהוָה אֱלֹהִים אֶרֶץ וְשָׁמָיִם׃
2.7 וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃
3.2 וַיִּקְרָא הָאָדָם שֵׁם אִשְׁתּוֹ חַוָּה כִּי הִוא הָיְתָה אֵם כָּל־חָי׃
3.2 וַתֹּאמֶר הָאִשָּׁה אֶל־הַנָּחָשׁ מִפְּרִי עֵץ־הַגָּן נֹאכֵל׃ 3.3 וּמִפְּרִי הָעֵץ אֲשֶׁר בְּתוֹךְ־הַגָּן אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִמֶּנּוּ וְלֹא תִגְּעוּ בּוֹ פֶּן־תְּמֻתוּן׃ 3.4 וַיֹּאמֶר הַנָּחָשׁ אֶל־הָאִשָּׁה לֹא־מוֹת תְּמֻתוּן׃ 3.5 כִּי יֹדֵעַ אֱלֹהִים כִּי בְּיוֹם אֲכָלְכֶם מִמֶּנּוּ וְנִפְקְחוּ עֵינֵיכֶם וִהְיִיתֶם כֵּאלֹהִים יֹדְעֵי טוֹב וָרָע׃
6.1 וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃
6.1 וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃ 6.2 וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃ 6.2 מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃ 6.3 וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ 6.4 הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃
6.17 וַאֲנִי הִנְנִי מֵבִיא אֶת־הַמַּבּוּל מַיִם עַל־הָאָרֶץ לְשַׁחֵת כָּל־בָּשָׂר אֲשֶׁר־בּוֹ רוּחַ חַיִּים מִתַּחַת הַשָּׁמָיִם כֹּל אֲשֶׁר־בָּאָרֶץ יִגְוָע׃
7.22 כֹּל אֲשֶׁר נִשְׁמַת־רוּחַ חַיִּים בְּאַפָּיו מִכֹּל אֲשֶׁר בֶּחָרָבָה מֵתוּ׃' '13.11 וַיִּבְחַר־לוֹ לוֹט אֵת כָּל־כִּכַּר הַיַּרְדֵּן וַיִּסַּע לוֹט מִקֶּדֶם וַיִּפָּרְדוּ אִישׁ מֵעַל אָחִיו׃
14.22 וַיֹּאמֶר אַבְרָם אֶל־מֶלֶךְ סְדֹם הֲרִימֹתִי יָדִי אֶל־יְהוָה אֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ׃
19.1 וַיִּשְׁלְחוּ הָאֲנָשִׁים אֶת־יָדָם וַיָּבִיאוּ אֶת־לוֹט אֲלֵיהֶם הַבָּיְתָה וְאֶת־הַדֶּלֶת סָגָרוּ׃
19.1 וַיָּבֹאוּ שְׁנֵי הַמַּלְאָכִים סְדֹמָה בָּעֶרֶב וְלוֹט יֹשֵׁב בְּשַׁעַר־סְדֹם וַיַּרְא־לוֹט וַיָּקָם לִקְרָאתָם וַיִּשְׁתַּחוּ אַפַּיִם אָרְצָה׃
19.5 וַיִּקְרְאוּ אֶל־לוֹט וַיֹּאמְרוּ לוֹ אַיֵּה הָאֲנָשִׁים אֲשֶׁר־בָּאוּ אֵלֶיךָ הַלָּיְלָה הוֹצִיאֵם אֵלֵינוּ וְנֵדְעָה אֹתָם׃
19.18 וַיֹּאמֶר לוֹט אֲלֵהֶם אַל־נָא אֲדֹנָי׃
19.19 הִנֵּה־נָא מָצָא עַבְדְּךָ חֵן בְּעֵינֶיךָ וַתַּגְדֵּל חַסְדְּךָ אֲשֶׁר עָשִׂיתָ עִמָּדִי לְהַחֲיוֹת אֶת־נַפְשִׁי וְאָנֹכִי לֹא אוּכַל לְהִמָּלֵט הָהָרָה פֶּן־תִּדְבָּקַנִי הָרָעָה וָמַתִּי׃ 19.21 וַיֹּאמֶר אֵלָיו הִנֵּה נָשָׂאתִי פָנֶיךָ גַּם לַדָּבָר הַזֶּה לְבִלְתִּי הָפְכִּי אֶת־הָעִיר אֲשֶׁר דִּבַּרְתָּ׃ 19.22 מַהֵר הִמָּלֵט שָׁמָּה כִּי לֹא אוּכַל לַעֲשׂוֹת דָּבָר עַד־בֹּאֲךָ שָׁמָּה עַל־כֵּן קָרָא שֵׁם־הָעִיר צוֹעַר׃ 19.23 הַשֶּׁמֶשׁ יָצָא עַל־הָאָרֶץ וְלוֹט בָּא צֹעֲרָה׃ 19.24 וַיהוָה הִמְטִיר עַל־סְדֹם וְעַל־עֲמֹרָה גָּפְרִית וָאֵשׁ מֵאֵת יְהוָה מִן־הַשָּׁמָיִם׃ 19.25 וַיַּהֲפֹךְ אֶת־הֶעָרִים הָאֵל וְאֵת כָּל־הַכִּכָּר וְאֵת כָּל־יֹשְׁבֵי הֶעָרִים וְצֶמַח הָאֲדָמָה׃
19.28 וַיַּשְׁקֵף עַל־פְּנֵי סְדֹם וַעֲמֹרָה וְעַל־כָּל־פְּנֵי אֶרֶץ הַכִּכָּר וַיַּרְא וְהִנֵּה עָלָה קִיטֹר הָאָרֶץ כְּקִיטֹר הַכִּבְשָׁן׃'' None
1.1 In the beginning God created the heaven and the earth. 1.2 Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters. 1.3 And God said: ‘Let there be light.’ And there was light. 1.4 And God saw the light, that it was good; and God divided the light from the darkness.
1.6 And God said: ‘Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.’ 1.7 And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so.
1.21 And God created the great sea-monsters, and every living creature that creepeth, wherewith the waters swarmed, after its kind, and every winged fowl after its kind; and God saw that it was good. 1.22 And God blessed them, saying: ‘Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth.’
1.27 And God created man in His own image, in the image of God created He him; male and female created He them.
2.4 These are the generations of the heaven and of the earth when they were created, in the day that the LORD God made earth and heaven.
2.7 Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
3.2 And the woman said unto the serpent: ‘of the fruit of the trees of the garden we may eat; 3.3 but of the fruit of the tree which is in the midst of the garden, God hath said: Ye shall not eat of it, neither shall ye touch it, lest ye die.’ 3.4 And the serpent said unto the woman: ‘Ye shall not surely die; 3.5 for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil.’
6.1 And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, 6.2 that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose. 6.3 And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’ 6.4 The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.
6.17 And I, behold, I do bring the flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven; every thing that is in the earth shall perish.
7.22 all in whose nostrils was the breath of the spirit of life, whatsoever was in the dry land, died.
13.10 And Lot lifted up his eyes, and beheld all the plain of the Jordan, that it was well watered every where, before the LORD destroyed Sodom and Gomorrah, like the garden of the LORD, like the land of Egypt, as thou goest unto Zoar. 13.11 So Lot chose him all the plain of the Jordan; and Lot journeyed east; and they separated themselves the one from the other.
14.22 And Abram said to the king of Sodom: ‘I have lifted up my hand unto the LORD, God Most High, Maker of heaven and earth,
19.1 And the two angels came to Sodom at even; and Lot sat in the gate of Sodom; and Lot saw them, and rose up to meet them; and he fell down on his face to the earth;
19.5 And they called unto Lot, and said unto him: ‘Where are the men that came in to thee this night? bring them out unto us, that we may know them.’
19.18 And Lot said unto them: ‘Oh, not so, my lord;
19.19 behold now, thy servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou hast shown unto me in saving my life; and I cannot escape to the mountain, lest the evil overtake me, and I die. 19.20 Behold now, this city is near to flee unto, and it is a little one; oh, let me escape thither—is it not a little one?—and my soul shall live.’ 19.21 And he said unto him: ‘See, I have accepted thee concerning this thing also, that I will not overthrow the city of which thou hast spoken. 19.22 Hasten thou, escape thither; for I cannot do any thing till thou be come thither.’—Therefore the name of the city was called Zoar.— 19.23 The sun was risen upon the earth when Lot came unto Zoar. 19.24 Then the LORD caused to rain upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven; 19.25 and He overthrow those cities, and all the Plain, and all the inhabitants of the cities, and that which grew upon the ground.
19.28 And he looked out toward Sodom and Gomorrah, and toward all the land of the Plain, and beheld, and, lo, the smoke of the land went up as the smoke of a furnace.' ' None
|6. Hebrew Bible, Hosea, 7.13 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Sudden/Quick Destruction • Temple, Destruction of
Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 369; Stuckenbruck (2007), 1 Enoch 91-108, 197
7.13 אוֹי לָהֶם כִּי־נָדְדוּ מִמֶּנִּי שֹׁד לָהֶם כִּי־פָשְׁעוּ בִי וְאָנֹכִי אֶפְדֵּם וְהֵמָּה דִּבְּרוּ עָלַי כְּזָבִים׃'' None
7.13 Woe unto them! for they have strayed from Me; Destruction unto them! for they have transgressed against Me; Shall I then redeem them, Seeing they have spoken lies against Me?'' None
|7. Hebrew Bible, Job, 5.1 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Day, of the Destruction of Iniquity/Sin/Wickedness • Destruction of the Temple
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 132; Stuckenbruck (2007), 1 Enoch 91-108, 387
5.1 הַנֹּתֵן מָטָר עַל־פְּנֵי־אָרֶץ וְשֹׁלֵחַ מַיִם עַל־פְּנֵי חוּצוֹת׃5.1 קְרָא־נָא הֲיֵשׁ עוֹנֶךָּ וְאֶל־מִי מִקְּדֹשִׁים תִּפְנֶה׃ ' None
5.1 Call now; is there any that will answer thee? And to which of the holy ones wilt thou turn?'' None
|8. Hebrew Bible, Micah, 2.1-2.3 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • God, destruction of temple and • Romans and Rome, destruction of temple by • Sudden/Quick Destruction • Temple, Jerusalem, destruction of xxv • Temple, Second, destruction of
Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 18, 19; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 237, 239, 244, 245, 247; Stuckenbruck (2007), 1 Enoch 91-108, 197
2.1 הוֹי חֹשְׁבֵי־אָוֶן וּפֹעֲלֵי רָע עַל־מִשְׁכְּבוֹתָם בְּאוֹר הַבֹּקֶר יַעֲשׂוּהָ כִּי יֶשׁ־לְאֵל יָדָם׃
2.1 קוּמוּ וּלְכוּ כִּי לֹא־זֹאת הַמְּנוּחָה בַּעֲבוּר טָמְאָה תְּחַבֵּל וְחֶבֶל נִמְרָץ׃ 2.2 וְחָמְדוּ שָׂדוֹת וְגָזָלוּ וּבָתִּים וְנָשָׂאוּ וְעָשְׁקוּ גֶּבֶר וּבֵיתוֹ וְאִישׁ וְנַחֲלָתוֹ׃ 2.3 לָכֵן כֹּה אָמַר יְהוָה הִנְנִי חֹשֵׁב עַל־הַמִּשְׁפָּחָה הַזֹּאת רָעָה אֲשֶׁר לֹא־תָמִישׁוּ מִשָּׁם צַוְּארֹתֵיכֶם וְלֹא תֵלְכוּ רוֹמָה כִּי עֵת רָעָה הִיא׃'' None
2.1 Woe to them that devise iniquity And work evil upon their beds! When the morning is light, they execute it, Because it is in the power of their hand. 2.2 And they covet fields, and seize them; And houses, and take them away; Thus they oppress a man and his house, Even a man and his heritage. 2.3 Therefore thus saith the LORD: Behold, against this family do I devise an evil, From which ye shall not remove your necks, Neither shall ye walk upright; for it shall be an evil time.'' None
|9. Hebrew Bible, Numbers, 5.11-5.31, 6.24, 16.21-16.22 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Eschatology/Eschatological, Punishment/Destruction • God,destruction/punishment of • Temple in Jerusalem, Destruction of • Temple, destruction of the • World,, Destruction of • destruction
Found in books: Allison (2018), 4 Baruch, 141; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 127; Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 64; Levison (2009), Filled with the Spirit, 68; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 144, 158, 159; Stuckenbruck (2007), 1 Enoch 91-108, 231
5.11 וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 5.12 דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אִישׁ אִישׁ כִּי־תִשְׂטֶה אִשְׁתּוֹ וּמָעֲלָה בוֹ מָעַל׃ 5.13 וְשָׁכַב אִישׁ אֹתָהּ שִׁכְבַת־זֶרַע וְנֶעְלַם מֵעֵינֵי אִישָׁהּ וְנִסְתְּרָה וְהִיא נִטְמָאָה וְעֵד אֵין בָּהּ וְהִוא לֹא נִתְפָּשָׂה׃ 5.14 וְעָבַר עָלָיו רוּחַ־קִנְאָה וְקִנֵּא אֶת־אִשְׁתּוֹ וְהִוא נִטְמָאָה אוֹ־עָבַר עָלָיו רוּחַ־קִנְאָה וְקִנֵּא אֶת־אִשְׁתּוֹ וְהִיא לֹא נִטְמָאָה׃ 5.15 וְהֵבִיא הָאִישׁ אֶת־אִשְׁתּוֹ אֶל־הַכֹּהֵן וְהֵבִיא אֶת־קָרְבָּנָהּ עָלֶיהָ עֲשִׂירִת הָאֵיפָה קֶמַח שְׂעֹרִים לֹא־יִצֹק עָלָיו שֶׁמֶן וְלֹא־יִתֵּן עָלָיו לְבֹנָה כִּי־מִנְחַת קְנָאֹת הוּא מִנְחַת זִכָּרוֹן מַזְכֶּרֶת עָוֺן׃ 5.16 וְהִקְרִיב אֹתָהּ הַכֹּהֵן וְהֶעֱמִדָהּ לִפְנֵי יְהוָה׃ 5.17 וְלָקַח הַכֹּהֵן מַיִם קְדֹשִׁים בִּכְלִי־חָרֶשׂ וּמִן־הֶעָפָר אֲשֶׁר יִהְיֶה בְּקַרְקַע הַמִּשְׁכָּן יִקַּח הַכֹּהֵן וְנָתַן אֶל־הַמָּיִם׃ 5.18 וְהֶעֱמִיד הַכֹּהֵן אֶת־הָאִשָּׁה לִפְנֵי יְהוָה וּפָרַע אֶת־רֹאשׁ הָאִשָּׁה וְנָתַן עַל־כַּפֶּיהָ אֵת מִנְחַת הַזִּכָּרוֹן מִנְחַת קְנָאֹת הִוא וּבְיַד הַכֹּהֵן יִהְיוּ מֵי הַמָּרִים הַמְאָרֲרִים׃ 5.19 וְהִשְׁבִּיעַ אֹתָהּ הַכֹּהֵן וְאָמַר אֶל־הָאִשָּׁה אִם־לֹא שָׁכַב אִישׁ אֹתָךְ וְאִם־לֹא שָׂטִית טֻמְאָה תַּחַת אִישֵׁךְ הִנָּקִי מִמֵּי הַמָּרִים הַמְאָרֲרִים הָאֵלֶּה׃' '5.21 וְהִשְׁבִּיעַ הַכֹּהֵן אֶת־הָאִשָּׁה בִּשְׁבֻעַת הָאָלָה וְאָמַר הַכֹּהֵן לָאִשָּׁה יִתֵּן יְהוָה אוֹתָךְ לְאָלָה וְלִשְׁבֻעָה בְּתוֹךְ עַמֵּךְ בְּתֵת יְהוָה אֶת־יְרֵכֵךְ נֹפֶלֶת וְאֶת־בִּטְנֵךְ צָבָה׃ 5.22 וּבָאוּ הַמַּיִם הַמְאָרְרִים הָאֵלֶּה בְּמֵעַיִךְ לַצְבּוֹת בֶּטֶן וְלַנְפִּל יָרֵךְ וְאָמְרָה הָאִשָּׁה אָמֵן אָמֵן׃ 5.23 וְכָתַב אֶת־הָאָלֹת הָאֵלֶּה הַכֹּהֵן בַּסֵּפֶר וּמָחָה אֶל־מֵי הַמָּרִים׃ 5.24 וְהִשְׁקָה אֶת־הָאִשָּׁה אֶת־מֵי הַמָּרִים הַמְאָרֲרִים וּבָאוּ בָהּ הַמַּיִם הַמְאָרֲרִים לְמָרִים׃ 5.25 וְלָקַח הַכֹּהֵן מִיַּד הָאִשָּׁה אֵת מִנְחַת הַקְּנָאֹת וְהֵנִיף אֶת־הַמִּנְחָה לִפְנֵי יְהוָה וְהִקְרִיב אֹתָהּ אֶל־הַמִּזְבֵּחַ׃ 5.26 וְקָמַץ הַכֹּהֵן מִן־הַמִּנְחָה אֶת־אַזְכָּרָתָהּ וְהִקְטִיר הַמִּזְבֵּחָה וְאַחַר יַשְׁקֶה אֶת־הָאִשָּׁה אֶת־הַמָּיִם׃ 5.27 וְהִשְׁקָהּ אֶת־הַמַּיִם וְהָיְתָה אִם־נִטְמְאָה וַתִּמְעֹל מַעַל בְּאִישָׁהּ וּבָאוּ בָהּ הַמַּיִם הַמְאָרֲרִים לְמָרִים וְצָבְתָה בִטְנָהּ וְנָפְלָה יְרֵכָהּ וְהָיְתָה הָאִשָּׁה לְאָלָה בְּקֶרֶב עַמָּהּ׃ 5.28 וְאִם־לֹא נִטְמְאָה הָאִשָּׁה וּטְהֹרָה הִוא וְנִקְּתָה וְנִזְרְעָה זָרַע׃ 5.29 זֹאת תּוֹרַת הַקְּנָאֹת אֲשֶׁר תִּשְׂטֶה אִשָּׁה תַּחַת אִישָׁהּ וְנִטְמָאָה׃ 5.31 וְנִקָּה הָאִישׁ מֵעָוֺן וְהָאִשָּׁה הַהִוא תִּשָּׂא אֶת־עֲוֺנָהּ׃
6.24 יְבָרֶכְךָ יְהוָה וְיִשְׁמְרֶךָ׃
16.21 הִבָּדְלוּ מִתּוֹךְ הָעֵדָה הַזֹּאת וַאַכַלֶּה אֹתָם כְּרָגַע׃ 16.22 וַיִּפְּלוּ עַל־פְּנֵיהֶם וַיֹּאמְרוּ אֵל אֱלֹהֵי הָרוּחֹת לְכָל־בָּשָׂר הָאִישׁ אֶחָד יֶחֱטָא וְעַל כָּל־הָעֵדָה תִּקְצֹף׃'' None
5.11 And the LORD spoke unto Moses, saying: 5.12 Speak unto the children of Israel, and say unto them: If any man’s wife go aside, and act unfaithfully against him, 5.13 and a man lie with her carnally, and it be hid from the eyes of her husband, she being defiled secretly, and there be no witness against her, neither she be taken in the act; 5.14 and the spirit of jealousy come upon him, and he warned his wife, and she be defiled; or if the spirit of jealousy come upon him, and he warned his wife, and she be not defiled; 5.15 then shall the man bring his wife unto the priest, and shall bring her offering for her, the tenth part of an ephah of barley meal; he shall pour no oil upon it, nor put frankincense thereon; for it is a meal-offering of jealousy, a meal-offering of memorial, bringing iniquity to remembrance. 5.16 And the priest shall bring her near, and set her before the LORD. 5.17 And the priest shall take holy water in an earthen vessel; and of the dust that is on the floor of the tabernacle the priest shall take, and put it into the water. 5.18 And the priest shall set the woman before the LORD, and let the hair of the woman’s head go loose, and put the meal-offering of memorial in her hands, which is the meal-offering of jealousy; and the priest shall have in his hand the water of bitterness that causeth the curse. 5.19 And the priest shall cause her to swear, and shall say unto the woman: ‘If no man have lain with thee, and if thou hast not gone aside to uncleanness, being under thy husband, be thou free from this water of bitterness that causeth the curse; 5.20 but if thou hast gone aside, being under thy husband, and if thou be defiled, and some man have lain with thee besides thy husband— 5.21 then the priest shall cause the woman to swear with the oath of cursing, and the priest shall say unto the woman—the LORD make thee a curse and an oath among thy people, when the LORD doth make thy thigh to fall away, and thy belly to swell; 5.22 and this water that causeth the curse shall go into thy bowels, and make thy belly to swell, and thy thigh to fall away’; and the woman shall say: ‘Amen, Amen.’ 5.23 And the priest shall write these curses in a scroll, and he shall blot them out into the water of bitterness. 5.24 And he shall make the woman drink the water of bitterness that causeth the curse; and the water that causeth the curse shall enter into her and become bitter. 5.25 And the priest shall take the meal-offering of jealousy out of the woman’s hand, and shall wave the meal-offering before the LORD, and bring it unto the altar. 5.26 And the priest shall take a handful of the meal-offering, as the memorial-part thereof, and make it smoke upon the altar, and afterward shall make the woman drink the water. 5.27 And when he hath made her drink the water, then it shall come to pass, if she be defiled, and have acted unfaithfully against her husband, that the water that causeth the curse shall enter into her and become bitter, and her belly shall swell, and her thigh shall fall away; and the woman shall be a curse among her people. 5.28 And if the woman be not defiled, but be clean; then she shall be cleared, and shall conceive seed. 5.29 This is the law of jealousy, when a wife, being under her husband, goeth aside, and is defiled; 5.30 or when the spirit of jealousy cometh upon a man, and he be jealous over his wife; then shall he set the woman before the LORD, and the priest shall execute upon her all this law. 5.31 And the man shall be clear from iniquity, and that woman shall bear her iniquity.
6.24 The LORD bless thee, and keep thee;
16.21 ’Separate yourselves from among this congregation, that I may consume them in a moment.’ 16.22 And they fell upon their faces, and said: ‘O God, the God of the spirits of all flesh, shall one man sin, and wilt Thou be wroth with all the congregation?’'' None
|10. Hebrew Bible, Psalms, 49.5, 74.13, 94.3 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Destruction • Sudden/Quick Destruction • Temple in Jerusalem, Destruction of • Temple, Destruction of • World,, Destruction of • destruction, sudden • evil, destruction of
Found in books: Allison (2018), 4 Baruch, 106, 194, 365; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 143; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 38, 68, 318; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 77; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 164, 237; Stuckenbruck (2007), 1 Enoch 91-108, 263
74.13 אַתָּה פוֹרַרְתָּ בְעָזְּךָ יָם שִׁבַּרְתָּ רָאשֵׁי תַנִּינִים עַל־הַמָּיִם׃
94.3 עַד־מָתַי רְשָׁעִים יְהוָה עַד־מָתַי רְשָׁעִים יַעֲלֹזוּ׃' ' None
74.13 Thou didst break the sea in pieces by Thy strength; Thou didst shatter the heads of the sea-monsters in the waters.
94.3 LORD, how long shall the wicked, How long shall the wicked exult?' ' None
|11. Hebrew Bible, 1 Samuel, 21.1, 21.5-21.6 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Jerusalem Temple, destruction • Temple, destruction of, in John
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 269; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 440
21.1 וַיָּקָם וַיֵּלַךְ וִיהוֹנָתָן בָּא הָעִיר׃
21.1 וַיֹּאמֶר הַכֹּהֵן חֶרֶב גָּלְיָת הַפְּלִשְׁתִּי אֲשֶׁר־הִכִּיתָ בְּעֵמֶק הָאֵלָה הִנֵּה־הִיא לוּטָה בַשִּׂמְלָה אַחֲרֵי הָאֵפוֹד אִם־אֹתָהּ תִּקַּח־לְךָ קָח כִּי אֵין אַחֶרֶת זוּלָתָהּ בָּזֶה וַיֹּאמֶר דָּוִד אֵין כָּמוֹהָ תְּנֶנָּה לִּי׃
21.5 וַיַּעַן הַכֹּהֵן אֶת־דָּוִד וַיֹּאמֶר אֵין־לֶחֶם חֹל אֶל־תַּחַת יָדִי כִּי־אִם־לֶחֶם קֹדֶשׁ יֵשׁ אִם־נִשְׁמְרוּ הַנְּעָרִים אַךְ מֵאִשָּׁה׃ 21.6 וַיַּעַן דָּוִד אֶת־הַכֹּהֵן וַיֹּאמֶר לוֹ כִּי אִם־אִשָּׁה עֲצֻרָה־לָנוּ כִּתְמוֹל שִׁלְשֹׁם בְּצֵאתִי וַיִּהְיוּ כְלֵי־הַנְּעָרִים קֹדֶשׁ וְהוּא דֶּרֶךְ חֹל וְאַף כִּי הַיּוֹם יִקְדַּשׁ בַּכֶּלִי׃'' None
21.1 And he arose and departed: and Yehonatan went into the city.
21.5 And the priest answered David, and said, There is no common bread in my hand, but there is hallowed bread; if the young men have kept themselves at least from women. 21.6 And David answered the priest, and said to him, of a truth women have been kept from us as always when I am on a journey, and the vessels of the young men are holy, (although it is a common journey,) how much more today when there will be hallowed bread in their vessel.'' None
|12. Hebrew Bible, 2 Kings, 16.16, 25.8-25.10, 25.13-25.17 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Jerusalem, Destruction of • Temple in Jerusalem, Destruction of • Temple, Destruction of First • temple in Jerusalem, destruction of
Found in books: Allison (2018), 4 Baruch, 137, 152; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 29; Stuckenbruck (2007), 1 Enoch 91-108, 117; Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 38
16.16 וַיַּעַשׂ אוּרִיָּה הַכֹּהֵן כְּכֹל אֲשֶׁר־צִוָּה הַמֶּלֶךְ אָחָז׃
25.8 וּבַחֹדֶשׁ הַחֲמִישִׁי בְּשִׁבְעָה לַחֹדֶשׁ הִיא שְׁנַת תְּשַׁע־עֶשְׂרֵה שָׁנָה לַמֶּלֶךְ נְבֻכַדְנֶאצַּר מֶלֶךְ־בָּבֶל בָּא נְבוּזַרְאֲדָן רַב־טַבָּחִים עֶבֶד מֶלֶךְ־בָּבֶל יְרוּשָׁלִָם׃ 25.9 וַיִּשְׂרֹף אֶת־בֵּית־יְהוָה וְאֶת־בֵּית הַמֶּלֶךְ וְאֵת כָּל־בָּתֵּי יְרוּשָׁלִַם וְאֶת־כָּל־בֵּית גָּדוֹל שָׂרַף בָּאֵשׁ׃' 25.13 וְאֶת־עַמּוּדֵי הַנְּחֹשֶׁת אֲשֶׁר בֵּית־יְהוָה וְאֶת־הַמְּכֹנוֹת וְאֶת־יָם הַנְּחֹשֶׁת אֲשֶׁר בְּבֵית־יְהוָה שִׁבְּרוּ כַשְׂדִּים וַיִּשְׂאוּ אֶת־נְחֻשְׁתָּם בָּבֶלָה׃ 25.14 וְאֶת־הַסִּירֹת וְאֶת־הַיָּעִים וְאֶת־הַמְזַמְּרוֹת וְאֶת־הַכַּפּוֹת וְאֵת כָּל־כְּלֵי הַנְּחֹשֶׁת אֲשֶׁר יְשָׁרְתוּ־בָם לָקָחוּ׃ 25.15 וְאֶת־הַמַּחְתּוֹת וְאֶת־הַמִּזְרָקוֹת אֲשֶׁר זָהָב זָהָב וַאֲשֶׁר־כֶּסֶף כָּסֶף לָקַח רַב־טַבָּחִים׃ 25.16 הָעַמּוּדִים שְׁנַיִם הַיָּם הָאֶחָד וְהַמְּכֹנוֹת אֲשֶׁר־עָשָׂה שְׁלֹמֹה לְבֵית יְהוָה לֹא־הָיָה מִשְׁקָל לִנְחֹשֶׁת כָּל־הַכֵּלִים הָאֵלֶּה׃ 25.17 שְׁמֹנֶה עֶשְׂרֵה אַמָּה קוֹמַת הָעַמּוּד הָאֶחָד וְכֹתֶרֶת עָלָיו נְחֹשֶׁת וְקוֹמַת הַכֹּתֶרֶת שָׁלֹשׁ אמה אַמּוֹת וּשְׂבָכָה וְרִמֹּנִים עַל־הַכֹּתֶרֶת סָבִיב הַכֹּל נְחֹשֶׁת וְכָאֵלֶּה לַעַמּוּד הַשֵּׁנִי עַל־הַשְּׂבָכָה׃'' None
16.16 Thus did Urijah the priest, according to all that king Ahaz commanded.
25.8 Now in the fifth month, on the seventh day of the month, which was the nineteenth year of king Nebuchadnezzar, king of Babylon, came Nebuzaradan the captain of the guard, a servant of the king of Babylon, unto Jerusalem. 25.9 And he burnt the house of the LORD, and the king’s house; and all the houses of Jerusalem, even every great man’s house, burnt he with fire. 25.10 And all the army of the Chaldeans, that were with the captain of the guard, broke down the walls of Jerusalem round about.
25.13 And the pillars of brass that were in the house of the LORD, and the bases and the brazen sea that were in the house of the LORD, did the Chaldeans break in pieces, and carried the brass of them to Babylon. 25.14 And the pots, and the shovels, and the snuffers, and the pans, and all the vessels of brass wherewith they ministered, took they away. 25.15 And the fire-pans, and the basins, that which was of gold, in gold, and that which was of silver, in silver, the captain of the guard took away. 25.16 The two pillars, the one sea, and the bases, which Solomon had made for the house of the LORD; the brass of all these vessels was without weight. 25.17 The height of the one pillar was eighteen cubits, and a capital of brass was upon it; and the height of the capital was three cubits; with network and pomegranates upon the capital round about, all of brass; and like unto these had the second pillar with network.'' None
|13. Hebrew Bible, Amos, 6.1, 6.4-6.6 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Sudden/Quick Destruction • destruction, sudden
Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 214; Stuckenbruck (2007), 1 Enoch 91-108, 197
6.4 הַשֹּׁכְבִים עַל־מִטּוֹת שֵׁן וּסְרֻחִים עַל־עַרְשׂוֹתָם וְאֹכְלִים כָּרִים מִצֹּאן וַעֲגָלִים מִתּוֹךְ מַרְבֵּק׃ 6.5 הַפֹּרְטִים עַל־פִּי הַנָּבֶל כְּדָוִיד חָשְׁבוּ לָהֶם כְּלֵי־שִׁיר׃ 6.6 הַשֹּׁתִים בְּמִזְרְקֵי יַיִן וְרֵאשִׁית שְׁמָנִים יִמְשָׁחוּ וְלֹא נֶחְלוּ עַל־שֵׁבֶר יוֹסֵף' ' None
6.4 That lie upon beds of ivory, And stretch themselves upon their couches, And eat the lambs out of the flock, And the calves out of the midst of the stall; 6.5 That thrum on the psaltery, That devise for themselves instruments of music, like David; 6.6 That drink wine in bowls, And anoint themselves with the chief ointments; But they are not grieved for the hurt of Joseph.' ' None
|14. Hebrew Bible, Isaiah, 6.1, 6.3, 19.18, 27.1, 33.20, 35.4, 43.19, 45.1, 49.6, 49.14, 50.1, 51.9, 54.7, 54.9, 61.2, 63.9-63.10, 65.19 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Eschatology/Eschatological, Punishment/Destruction • Flood/Deluge, Great/Noahs, Destruction of • God–Israel relationship, destruction of temples in Jerusalem • Isaiah, Book of,‘city of destruction’ • Israel, destruction of enemies of • Jerusalem Temple, destruction • Judaism, destruction of • Magen for Kedushta to Shabbat Naḥamu, Lamentations tropes of destruction and • Onias Temple, closure / destruction of • Origen of Alexandria, on destruction of Judaism • Sudden/Quick Destruction • Temple in Jerusalem, Destruction of • Temple, Destruction of • Temple, Destruction of Second • Temple, destruction of • World,, Destruction of • destruction • destruction of\n, Jerusalem/Jerusalem temple • evil, destruction of • temple in Jerusalem, destruction of
Found in books: Allison (2018), 4 Baruch, 108; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 143; Crabb (2020), Luke/Acts and the End of History, 127; Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 223; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 68, 78, 115, 121, 167, 223, 369; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 31, 48, 51; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 130, 156, 168, 243; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 34, 53, 68, 440; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 189, 202; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 94; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 33, 126, 151; Stuckenbruck (2007), 1 Enoch 91-108, 139, 142, 199, 280, 663
6.1 בִּשְׁנַת־מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ וָאֶרְאֶה אֶת־אֲדֹנָי יֹשֵׁב עַל־כִּסֵּא רָם וְנִשָּׂא וְשׁוּלָיו מְלֵאִים אֶת־הַהֵיכָל׃
6.1 הַשְׁמֵן לֵב־הָעָם הַזֶּה וְאָזְנָיו הַכְבֵּד וְעֵינָיו הָשַׁע פֶּן־יִרְאֶה בְעֵינָיו וּבְאָזְנָיו יִשְׁמָע וּלְבָבוֹ יָבִין וָשָׁב וְרָפָא לוֹ׃
6.3 וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃
19.18 בַּיּוֹם הַהוּא יִהְיוּ חָמֵשׁ עָרִים בְּאֶרֶץ מִצְרַיִם מְדַבְּרוֹת שְׂפַת כְּנַעַן וְנִשְׁבָּעוֹת לַיהוָה צְבָאוֹת עִיר הַהֶרֶס יֵאָמֵר לְאֶחָת׃
27.1 בַּיּוֹם הַהוּא יִפְקֹד יְהוָה בְּחַרְבוֹ הַקָּשָׁה וְהַגְּדוֹלָה וְהַחֲזָקָה עַל לִוְיָתָן נָחָשׁ בָּרִחַ וְעַל לִוְיָתָן נָחָשׁ עֲקַלָּתוֹן וְהָרַג אֶת־הַתַּנִּין אֲשֶׁר בַּיָּם׃' 27.1 כִּי עִיר בְּצוּרָה בָּדָד נָוֶה מְשֻׁלָּח וְנֶעֱזָב כַּמִּדְבָּר שָׁם יִרְעֶה עֵגֶל וְשָׁם יִרְבָּץ וְכִלָּה סְעִפֶיהָ׃
35.4 אִמְרוּ לְנִמְהֲרֵי־לֵב חִזְקוּ אַל־תִּירָאוּ הִנֵּה אֱלֹהֵיכֶם נָקָם יָבוֹא גְּמוּל אֱלֹהִים הוּא יָבוֹא וְיֹשַׁעֲכֶם׃
43.19 הִנְנִי עֹשֶׂה חֲדָשָׁה עַתָּה תִצְמָח הֲלוֹא תֵדָעוּהָ אַף אָשִׂים בַּמִּדְבָּר דֶּרֶךְ בִּישִׁמוֹן נְהָרוֹת׃
45.1 הוֹי אֹמֵר לְאָב מַה־תּוֹלִיד וּלְאִשָּׁה מַה־תְּחִילִין׃
45.1 כֹּה־אָמַר יְהוָה לִמְשִׁיחוֹ לְכוֹרֶשׁ אֲשֶׁר־הֶחֱזַקְתִּי בִימִינוֹ לְרַד־לְפָנָיו גּוֹיִם וּמָתְנֵי מְלָכִים אֲפַתֵּחַ לִפְתֹּחַ לְפָנָיו דְּלָתַיִם וּשְׁעָרִים לֹא יִסָּגֵרוּ׃
49.6 וַיֹּאמֶר נָקֵל מִהְיוֹתְךָ לִי עֶבֶד לְהָקִים אֶת־שִׁבְטֵי יַעֲקֹב ונצירי וּנְצוּרֵי יִשְׂרָאֵל לְהָשִׁיב וּנְתַתִּיךָ לְאוֹר גּוֹיִם לִהְיוֹת יְשׁוּעָתִי עַד־קְצֵה הָאָרֶץ׃
49.14 וַתֹּאמֶר צִיּוֹן עֲזָבַנִי יְהוָה וַאדֹנָי שְׁכֵחָנִי׃
50.1 כֹּה אָמַר יְהוָה אֵי זֶה סֵפֶר כְּרִיתוּת אִמְּכֶם אֲשֶׁר שִׁלַּחְתִּיהָ אוֹ מִי מִנּוֹשַׁי אֲשֶׁר־מָכַרְתִּי אֶתְכֶם לוֹ הֵן בַּעֲוֺנֹתֵיכֶם נִמְכַּרְתֶּם וּבְפִשְׁעֵיכֶם שֻׁלְּחָה אִמְּכֶם׃
50.1 מִי בָכֶם יְרֵא יְהוָה שֹׁמֵעַ בְּקוֹל עַבְדּוֹ אֲשֶׁר הָלַךְ חֲשֵׁכִים וְאֵין נֹגַהּ לוֹ יִבְטַח בְּשֵׁם יְהוָה וְיִשָּׁעֵן בֵּאלֹהָיו׃
51.9 עוּרִי עוּרִי לִבְשִׁי־עֹז זְרוֹעַ יְהוָה עוּרִי כִּימֵי קֶדֶם דֹּרוֹת עוֹלָמִים הֲלוֹא אַתְּ־הִיא הַמַּחְצֶבֶת רַהַב מְחוֹלֶלֶת תַּנִּין׃
54.7 בְּרֶגַע קָטֹן עֲזַבְתִּיךְ וּבְרַחֲמִים גְּדֹלִים אֲקַבְּצֵךְ׃
54.9 כִּי־מֵי נֹחַ זֹאת לִי אֲשֶׁר נִשְׁבַּעְתִּי מֵעֲבֹר מֵי־נֹחַ עוֹד עַל־הָאָרֶץ כֵּן נִשְׁבַּעְתִּי מִקְּצֹף עָלַיִךְ וּמִגְּעָר־בָּךְ׃
61.2 לִקְרֹא שְׁנַת־רָצוֹן לַיהוָה וְיוֹם נָקָם לֵאלֹהֵינוּ לְנַחֵם כָּל־אֲבֵלִים׃
63.9 בְּכָל־צָרָתָם לא לוֹ צָר וּמַלְאַךְ פָּנָיו הוֹשִׁיעָם בְּאַהֲבָתוֹ וּבְחֶמְלָתוֹ הוּא גְאָלָם וַיְנַטְּלֵם וַיְנַשְּׂאֵם כָּל־יְמֵי עוֹלָם׃
65.19 וְגַלְתִּי בִירוּשָׁלִַם וְשַׂשְׂתִּי בְעַמִּי וְלֹא־יִשָּׁמַע בָּהּ עוֹד קוֹל בְּכִי וְקוֹל זְעָקָה׃'' None
6.1 In the year that king Uzziah died I saw the Lord sitting upon a throne high and lifted up, and His train filled the temple.
6.3 And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory.
19.18 In that day there shall be five cities in the land of Egypt that speak the language of Canaan, and swear to the LORD of hosts; one shall be called The city of destruction.
27.1 In that day the LORD with his sore and great and strong sword will punish leviathan the slant serpent, and leviathan the tortuous serpent; and He will slay the dragon that is in the sea.
33.20 Look upon Zion, the city of our solemn gatherings; Thine eyes shall see Jerusalem a peaceful habitation, A tent that shall not be removed, The stakes whereof shall never be plucked up, Neither shall any of the cords thereof be broken.
35.4 Say to them that are of a fearful heart: ‘Be strong, fear not’; Behold, your God will come with vengeance, With the recompense of God He will come and save you.
43.19 Behold, I will do a new thing; Now shall it spring forth; shall ye not know it? I will even make a way in the wilderness, And rivers in the desert.
45.1 Thus saith the LORD to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him, and to loose the loins of kings; to open the doors before him, and that the gates may not be shut:
49.6 Yea, He saith: ‘It is too light a thing that thou shouldest be My servant To raise up the tribes of Jacob, And to restore the offspring of Israel; I will also give thee for a light of the nations, That My salvation may be unto the end of the earth.’
49.14 But Zion said: ‘The LORD hath forsaken me, And the Lord hath forgotten me.’
50.1 Thus saith the LORD: Where is the bill of your mother’s divorcement, Wherewith I have put her away? Or which of My creditors is it To whom I have sold you? Behold, for your iniquities were ye sold, And for your transgressions was your mother put away.
51.9 Awake, awake, put on strength, O arm of the LORD; Awake, as in the days of old, The generations of ancient times. Art thou not it that hewed Rahab in pieces, That pierced the dragon?
54.7 For a small moment have I forsaken thee; But with great compassion will I gather thee.
54.9 For this is as the waters of Noah unto Me; for as I have sworn that the waters of Noah should no more go over the earth, so have I sworn that I would not be wroth with thee, nor rebuke thee.
61.2 To proclaim the year of the LORD’S good pleasure, And the day of vengeance of our God; To comfort all that mourn;
63.9 In all their affliction He was afflicted, and the angel of His presence saved them; in His love and in His pity He redeemed them; And He bore them, and carried them all the days of old. . 63.10 But they rebelled, and grieved His holy spirit; therefore He was turned to be their enemy, Himself fought against them.
65.19 And I will rejoice in Jerusalem, And joy in My people; And the voice of weeping shall be no more heard in her, Nor the voice of crying.'' None
|15. Hebrew Bible, Jeremiah, 2.13, 4.24, 17.1, 25.11-25.12, 27.20, 29.10, 31.16, 31.31 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Destruction • Eschatology/Eschatological, Punishment/Destruction • God,destruction/punishment of • Judaism, destruction of • Origen of Alexandria, on destruction of Judaism • Roman Empire, destruction of the Second Temple • Sudden/Quick Destruction • Temple in Jerusalem, Destruction of • Temple, Destruction • Temple, Destruction of • Temple, Destruction of First • Temple, Second, destruction of • World,, Destruction of • destruction of\n, Rome • destruction, mark of • temple in Jerusalem, destruction of
Found in books: Allison (2018), 4 Baruch, 20, 152, 432; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 128; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 529; Crabb (2020), Luke/Acts and the End of History, 297; Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 223; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 294, 368; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 113; Levison (2009), Filled with the Spirit, 89; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 29; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 29; Stuckenbruck (2007), 1 Enoch 91-108, 55, 301, 708
2.13 כִּי־שְׁתַּיִם רָעוֹת עָשָׂה עַמִּי אֹתִי עָזְבוּ מְקוֹר מַיִם חַיִּים לַחְצֹב לָהֶם בֹּארוֹת בֹּארֹת נִשְׁבָּרִים אֲשֶׁר לֹא־יָכִלוּ הַמָּיִם׃
4.24 רָאִיתִי הֶהָרִים וְהִנֵּה רֹעֲשִׁים וְכָל־הַגְּבָעוֹת הִתְקַלְקָלוּ׃
17.1 אֲנִי יְהוָה חֹקֵר לֵב בֹּחֵן כְּלָיוֹת וְלָתֵת לְאִישׁ כדרכו כִּדְרָכָיו כִּפְרִי מַעֲלָלָיו׃
17.1 חַטַּאת יְהוּדָה כְּתוּבָה בְּעֵט בַּרְזֶל בְּצִפֹּרֶן שָׁמִיר חֲרוּשָׁה עַל־לוּחַ לִבָּם וּלְקַרְנוֹת מִזְבְּחוֹתֵיכֶם׃
25.11 וְהָיְתָה כָּל־הָאָרֶץ הַזֹּאת לְחָרְבָּה לְשַׁמָּה וְעָבְדוּ הַגּוֹיִם הָאֵלֶּה אֶת־מֶלֶךְ בָּבֶל שִׁבְעִים שָׁנָה׃ 25.12 וְהָיָה כִמְלֹאות שִׁבְעִים שָׁנָה אֶפְקֹד עַל־מֶלֶךְ־בָּבֶל וְעַל־הַגּוֹי הַהוּא נְאֻם־יְהוָה אֶת־עֲוֺנָם וְעַל־אֶרֶץ כַּשְׂדִּים וְשַׂמְתִּי אֹתוֹ לְשִׁמְמוֹת עוֹלָם׃' 31.16 כֹּה אָמַר יְהוָה מִנְעִי קוֹלֵךְ מִבֶּכִי וְעֵינַיִךְ מִדִּמְעָה כִּי יֵשׁ שָׂכָר לִפְעֻלָּתֵךְ נְאֻם־יְהוָה וְשָׁבוּ מֵאֶרֶץ אוֹיֵב׃
31.31 הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָׁה׃'' None
2.13 For My people have committed two evils: They have forsaken Me, the fountain of living waters, and hewed them out cisterns, broken cisterns, That can hold no water.
4.24 I beheld the mountains, and, lo, they trembled, And all the hills moved to and fro.
17.1 The sin of Judah is written With a pen of iron, and with the point of a diamond; It is graven upon the tablet of their heart, And upon the horns of your altars.
25.11 And this whole land shall be a desolation, and a waste; and these nations shall serve the king of Babylon seventy years. 25.12 And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the LORD, for their iniquity, and the land of the Chaldeans; and I will make it perpetual desolations.
27.20 which Nebuchadnezzar king of Babylon took not, when he carried away captive Jeconiah the son of Jehoiakim, king of Judah, from Jerusalem to Babylon, and all the nobles of Judah and Jerusalem;
29.10 For thus saith the LORD: After seventy years are accomplished for Babylon, I will remember you, and perform My good word toward you, in causing you to return to this place.
31.16 Thus saith the LORD: Refrain thy voice from weeping, And thine eyes from tears; For thy work shall be rewarded, saith the LORD; And they shall come back from the land of the enemy.
31.31 Behold, the days come, saith the LORD, that I will make a new covet with the house of Israel, and with the house of Judah;'' None
|16. Hebrew Bible, Lamentations, 1.2, 1.5, 1.13, 1.16, 2.1, 2.3, 2.5-2.7, 2.9-2.10, 4.11, 5.18 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • God–Israel relationship, destruction of temples in Jerusalem • Israel, destruction of enemies of • Jerusalem, Destruction of • Lamentations, temple destruction and • Magen for Kedushta to Shabbat Naḥamu, Lamentations tropes of destruction and • Temple destruction of Jerusalem • Temple in Jerusalem, Destruction of • Temple, Destruction of • Temple, destruction and restoration of • Temple, destruction of • World,, Destruction of • temple in Jerusalem, destruction of
Found in books: Allison (2018), 4 Baruch, 108, 116, 136; Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 226; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 38, 168, 172, 179, 223, 294, 368; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 51; Neusner (2003), The Perfect Torah. 166, 172; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 31, 33, 45, 48, 126; Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 58
1.2 בָּכוֹ תִבְכֶּה בַּלַּיְלָה וְדִמְעָתָהּ עַל לֶחֱיָהּ אֵין־לָהּ מְנַחֵם מִכָּל־אֹהֲבֶיהָ כָּל־רֵעֶיהָ בָּגְדוּ בָהּ הָיוּ לָהּ לְאֹיְבִים׃
1.2 רְאֵה יְהוָה כִּי־צַר־לִי מֵעַי חֳמַרְמָרוּ נֶהְפַּךְ לִבִּי בְּקִרְבִּי כִּי מָרוֹ מָרִיתִי מִחוּץ שִׁכְּלָה־חֶרֶב בַּבַּיִת כַּמָּוֶת׃
1.5 הָיוּ צָרֶיהָ לְרֹאשׁ אֹיְבֶיהָ שָׁלוּ כִּי־יְהוָה הוֹגָהּ עַל רֹב־פְּשָׁעֶיהָ עוֹלָלֶיהָ הָלְכוּ שְׁבִי לִפְנֵי־צָר׃
1.13 מִמָּרוֹם שָׁלַח־אֵשׁ בְּעַצְמֹתַי וַיִּרְדֶּנָּה פָּרַשׂ רֶשֶׁת לְרַגְלַי הֱשִׁיבַנִי אָחוֹר נְתָנַנִי שֹׁמֵמָה כָּל־הַיּוֹם דָּוָה׃
1.16 עַל־אֵלֶּה אֲנִי בוֹכִיָּה עֵינִי עֵינִי יֹרְדָה מַּיִם כִּי־רָחַק מִמֶּנִּי מְנַחֵם מֵשִׁיב נַפְשִׁי הָיוּ בָנַי שׁוֹמֵמִים כִּי גָבַר אוֹיֵב׃
2.1 אֵיכָה יָעִיב בְּאַפּוֹ אֲדֹנָי אֶת־בַּת־צִיּוֹן הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ תִּפְאֶרֶת יִשְׂרָאֵל וְלֹא־זָכַר הֲדֹם־רַגְלָיו בְּיוֹם אַפּוֹ׃
2.1 יֵשְׁבוּ לָאָרֶץ יִדְּמוּ זִקְנֵי בַת־צִיּוֹן הֶעֱלוּ עָפָר עַל־רֹאשָׁם חָגְרוּ שַׂקִּים הוֹרִידוּ לָאָרֶץ רֹאשָׁן בְּתוּלֹת יְרוּשָׁלִָם׃
2.3 גָּדַע בָּחֳרִי אַף כֹּל קֶרֶן יִשְׂרָאֵל הֵשִׁיב אָחוֹר יְמִינוֹ מִפְּנֵי אוֹיֵב וַיִּבְעַר בְּיַעֲקֹב כְּאֵשׁ לֶהָבָה אָכְלָה סָבִיב׃
2.5 הָיָה אֲדֹנָי כְּאוֹיֵב בִּלַּע יִשְׂרָאֵל בִּלַּע כָּל־אַרְמְנוֹתֶיהָ שִׁחֵת מִבְצָרָיו וַיֶּרֶב בְּבַת־יְהוּדָה תַּאֲנִיָּה וַאֲנִיָּה׃ 2.6 וַיַּחְמֹס כַּגַּן שֻׂכּוֹ שִׁחֵת מוֹעֲדוֹ שִׁכַּח יְהוָה בְּצִיּוֹן מוֹעֵד וְשַׁבָּת וַיִּנְאַץ בְּזַעַם־אַפּוֹ מֶלֶךְ וְכֹהֵן׃ 2.7 זָנַח אֲדֹנָי מִזְבְּחוֹ נִאֵר מִקְדָּשׁוֹ הִסְגִּיר בְּיַד־אוֹיֵב חוֹמֹת אַרְמְנוֹתֶיהָ קוֹל נָתְנוּ בְּבֵית־יְהוָה כְּיוֹם מוֹעֵד׃
2.9 טָבְעוּ בָאָרֶץ שְׁעָרֶיהָ אִבַּד וְשִׁבַּר בְּרִיחֶיהָ מַלְכָּהּ וְשָׂרֶיהָ בַגּוֹיִם אֵין תּוֹרָה גַּם־נְבִיאֶיהָ לֹא־מָצְאוּ חָזוֹן מֵיְהוָה׃' 4.11 כִּלָּה יְהוָה אֶת־חֲמָתוֹ שָׁפַךְ חֲרוֹן אַפּוֹ וַיַּצֶּת־אֵשׁ בְּצִיּוֹן וַתֹּאכַל יְסוֹדֹתֶיהָ׃
5.18 עַל הַר־צִיּוֹן שֶׁשָּׁמֵם שׁוּעָלִים הִלְּכוּ־בוֹ׃'' None
1.2 She weeps, yea, she weeps in the night, and her tears are on her cheek; she has no comforter among all her lovers; all her friends have betrayed her; they have become her enemies.
1.5 Her adversaries have become the head, her enemies are at ease; for the Lord has afflicted her because of the multitude of her sins; her young children went into captivity before the enemy. (PAUSE FOR REFLECTIONS)
1.13 From above He has hurled fire into my bones, and it broke them; He has spread a net for my feet, He has turned me back, He has made me desolate and faint all day long.
1.16 For these things I weep; my eye, yea my eye, sheds tears, for the comforter to restore my soul is removed from me; my children are desolate, for the enemy has prevailed.
2.1 How hath the Lord covered with a cloud The daughter of Zion in His anger! He hath cast down from heaven unto the earth The beauty of Israel, And hath not remembered His footstool In the day of His anger.
2.3 He hath cut off in fierce anger All the horn of Israel; He hath drawn back His right hand From before the enemy; And He hath burned in Jacob like a flaming fire, Which devoureth round about.
2.5 The Lord is become as an enemy, He hath swallowed up Israel; He hath swallowed up all her palaces, He hath destroyed his strongholds; And He hath multiplied in the daughter of Judah Mourning and moaning. 2.6 And He hath stripped His tabernacle, as if it were a garden, He hath destroyed His place of assembly; The LORD hath caused to be forgotten in Zion Appointed season and sabbath, And hath rejected in the indignation of His anger The king and the priest. 2.7 The Lord hath cast off His altar, He hath abhorred His sanctuary, He hath given up into the hand of the enemy The walls of her palaces; They have made a noise in the house of the LORD, As in the day of a solemn assembly.
2.9 Her gates are sunk into the ground; He hath destroyed and broken her bars; Her king and her princes are among the nations, Instruction is no more; Yea, her prophets find No vision from the LORD.
2.10 They sit upon the ground, and keep silence, The elders of the daughter of Zion; They have cast up dust upon their heads, They have girded themselves with sackcloth; The virgins of Jerusalem hang down Their heads to the ground.
4.11 The LORD hath accomplished His fury, He hath poured out His fierce anger; And He hath kindled a fire in Zion, Which hath devoured the foundations thereof.
5.18 For the mountain of Zion, which is desolate, The foxes walk upon it.'' None
|17. Homer, Iliad, 3.293-3.294, 3.297-3.301, 9.241, 19.267-19.268 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Argo, destruction of • Destruction, of animals/objects • Sacrifice, destruction • destruction of animal victim by fire • destruction sacrifice, partial destruction of animal victim • destruction sacrifice, total destruction of animal victim • perjury,punishments for, crop destruction or failure
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 39; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 252; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 141; Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 187, 191, 197, 198; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 39
3.293 καὶ τοὺς μὲν κατέθηκεν ἐπὶ χθονὸς ἀσπαίροντας 3.294 θυμοῦ δευομένους· ἀπὸ γὰρ μένος εἵλετο χαλκός.
3.297 ὧδε δέ τις εἴπεσκεν Ἀχαιῶν τε Τρώων τε· 3.298 Ζεῦ κύδιστε μέγιστε καὶ ἀθάνατοι θεοὶ ἄλλοι 3.299 ὁππότεροι πρότεροι ὑπὲρ ὅρκια πημήνειαν 3.300 ὧδέ σφʼ ἐγκέφαλος χαμάδις ῥέοι ὡς ὅδε οἶνος 3.301 αὐτῶν καὶ τεκέων, ἄλοχοι δʼ ἄλλοισι δαμεῖεν.
9.241 στεῦται γὰρ νηῶν ἀποκόψειν ἄκρα κόρυμβα
19.267 τὸν μὲν Ταλθύβιος πολιῆς ἁλὸς ἐς μέγα λαῖτμα 19.268 ῥῖψʼ ἐπιδινήσας βόσιν ἰχθύσιν· αὐτὰρ Ἀχιλλεὺς'' None
3.293 then will I fight on even thereafter, to get me recompense, and will abide here until I find an end of war. He spake, and cut the lambs' throats with the pitiless bronze; and laid them down upon the ground gasping and failing of breath, for the bronze had robbed them of their strength. " "3.294 then will I fight on even thereafter, to get me recompense, and will abide here until I find an end of war. He spake, and cut the lambs' throats with the pitiless bronze; and laid them down upon the ground gasping and failing of breath, for the bronze had robbed them of their strength. " 3.297 Then they drew wine from the bowl into the cups, and poured it forth, and made prayer to the gods that are for ever. And thus would one of the Achaeans and Trojans say:Zeus, most glorious, most great, and ye other immortal gods, which host soever of the twain shall be first to work harm in defiance of the oaths, 3.299 Then they drew wine from the bowl into the cups, and poured it forth, and made prayer to the gods that are for ever. And thus would one of the Achaeans and Trojans say:Zeus, most glorious, most great, and ye other immortal gods, which host soever of the twain shall be first to work harm in defiance of the oaths, ' "3.300 may their brains be thus poured forth upon the ground even as this wine, theirs and their children's; and may their wives be made slaves to others. " "
9.241 His prayer is that with all speed sacred Dawn may appear, for he declareth that he will hew from the ships' sterns the topmost ensigns, and burn the very hulls with consuming fire, and amidst them make havoc of the Achaeans, distraught by reason of the smoke. " "
19.267 full many, even all that they are wont to give to him whoso sinneth against them in his swearing. He spake, and cut the boar's throat with the pitiless bronze, and the body Talthybius whirled and flung into the great gulf of the grey sea, to be food for the fishes; but Achilles uprose, and spake among the war-loving Argives: " "19.268 full many, even all that they are wont to give to him whoso sinneth against them in his swearing. He spake, and cut the boar's throat with the pitiless bronze, and the body Talthybius whirled and flung into the great gulf of the grey sea, to be food for the fishes; but Achilles uprose, and spake among the war-loving Argives: "" None
|18. Hebrew Bible, Ezekiel, 8.16, 9.1-9.4, 9.6-9.7, 9.9, 10.2, 10.6-10.8, 10.18-10.19, 11.23, 18.31, 28.18, 36.26 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Destruction • Destruction of the Second Temple • God,destruction/punishment of • Judaism, destruction of • Origen of Alexandria, on destruction of Judaism • Second Temple, destruction of • Temple in Jerusalem, Destruction of • Temple of Solomon, destruction of • Temple, Destruction of • Temple, Jerusalem, destruction • Temple, Jerusalem, destruction, impact of • destruction • destruction of\n, Jerusalem/Jerusalem temple • destruction of Temple • destruction, mark of • priests adolescent, Jewish, memory of after the destruction of the second temple
Found in books: Allison (2018), 4 Baruch, 97, 98, 137, 141, 152; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 128; Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 282, 288; Crabb (2020), Luke/Acts and the End of History, 127; Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 223; Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 43; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 78; Ganzel and Holtz (2020), Contextualizing Jewish Temples, 125, 138, 172; Goodman (2006), Judaism in the Roman World: Collected Essays, 208; Hayes (2022), The Literature of the Sages: A Re-Visioning, 22; Levison (2009), Filled with the Spirit, 89; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 143, 152; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 31
8.16 וַיָּבֵא אֹתִי אֶל־חֲצַר בֵּית־יְהוָה הַפְּנִימִית וְהִנֵּה־פֶתַח הֵיכַל יְהוָה בֵּין הָאוּלָם וּבֵין הַמִּזְבֵּחַ כְּעֶשְׂרִים וַחֲמִשָּׁה אִישׁ אֲחֹרֵיהֶם אֶל־הֵיכַל יְהוָה וּפְנֵיהֶם קֵדְמָה וְהֵמָּה מִשְׁתַּחֲוִיתֶם קֵדְמָה לַשָּׁמֶשׁ׃
9.1 וְגַם־אֲנִי לֹא־תָחוֹס עֵינִי וְלֹא אֶחְמֹל דַּרְכָּם בְּרֹאשָׁם נָתָתִּי׃
9.1 וַיִּקְרָא בְאָזְנַי קוֹל גָּדוֹל לֵאמֹר קָרְבוּ פְּקֻדּוֹת הָעִיר וְאִישׁ כְּלִי מַשְׁחֵתוֹ בְּיָדוֹ׃ 9.2 וְהִנֵּה שִׁשָּׁה אֲנָשִׁים בָּאִים מִדֶּרֶךְ־שַׁעַר הָעֶלְיוֹן אֲשֶׁר מָפְנֶה צָפוֹנָה וְאִישׁ כְּלִי מַפָּצוֹ בְּיָדוֹ וְאִישׁ־אֶחָד בְּתוֹכָם לָבֻשׁ בַּדִּים וְקֶסֶת הַסֹּפֵר בְּמָתְנָיו וַיָּבֹאוּ וַיַּעַמְדוּ אֵצֶל מִזְבַּח הַנְּחֹשֶׁת׃ 9.3 וּכְבוֹד אֱלֹהֵי יִשְׂרָאֵל נַעֲלָה מֵעַל הַכְּרוּב אֲשֶׁר הָיָה עָלָיו אֶל מִפְתַּן הַבָּיִת וַיִּקְרָא אֶל־הָאִישׁ הַלָּבֻשׁ הַבַּדִּים אֲשֶׁר קֶסֶת הַסֹּפֵר בְּמָתְנָיו׃ 9.4 וַיֹּאמֶר יְהוָה אלו אֵלָיו עֲבֹר בְּתוֹךְ הָעִיר בְּתוֹךְ יְרוּשָׁלִָם וְהִתְוִיתָ תָּו עַל־מִצְחוֹת הָאֲנָשִׁים הַנֶּאֱנָחִים וְהַנֶּאֱנָקִים עַל כָּל־הַתּוֹעֵבוֹת הַנַּעֲשׂוֹת בְּתוֹכָהּ׃
9.6 זָקֵן בָּחוּר וּבְתוּלָה וְטַף וְנָשִׁים תַּהַרְגוּ לְמַשְׁחִית וְעַל־כָּל־אִישׁ אֲשֶׁר־עָלָיו הַתָּו אַל־תִּגַּשׁוּ וּמִמִּקְדָּשִׁי תָּחֵלּוּ וַיָּחֵלּוּ בָּאֲנָשִׁים הַזְּקֵנִים אֲשֶׁר לִפְנֵי הַבָּיִת׃ 9.7 וַיֹּאמֶר אֲלֵיהֶם טַמְּאוּ אֶת־הַבַּיִת וּמַלְאוּ אֶת־הַחֲצֵרוֹת חֲלָלִים צֵאוּ וְיָצְאוּ וְהִכּוּ בָעִיר׃
9.9 וַיֹּאמֶר אֵלַי עֲוֺן בֵּית־יִשְׂרָאֵל וִיהוּדָה גָּדוֹל בִּמְאֹד מְאֹד וַתִּמָּלֵא הָאָרֶץ דָּמִים וְהָעִיר מָלְאָה מֻטֶּה כִּי אָמְרוּ עָזַב יְהוָה אֶת־הָאָרֶץ וְאֵין יְהוָה רֹאֶה׃
10.2 הִיא הַחַיָּה אֲשֶׁר רָאִיתִי תַּחַת אֱלֹהֵי־יִשְׂרָאֵל בִּנְהַר־כְּבָר וָאֵדַע כִּי כְרוּבִים הֵמָּה׃
10.2 וַיֹּאמֶר אֶל־הָאִישׁ לְבֻשׁ הַבַּדִּים וַיֹּאמֶר בֹּא אֶל־בֵּינוֹת לַגַּלְגַּל אֶל־תַּחַת לַכְּרוּב וּמַלֵּא חָפְנֶיךָ גַחֲלֵי־אֵשׁ מִבֵּינוֹת לַכְּרֻבִים וּזְרֹק עַל־הָעִיר וַיָּבֹא לְעֵינָי׃
10.6 וַיְהִי בְּצַוֺּתוֹ אֶת־הָאִישׁ לְבֻשׁ־הַבַּדִּים לֵאמֹר קַח אֵשׁ מִבֵּינוֹת לַגַּלְגַּל מִבֵּינוֹת לַכְּרוּבִים וַיָּבֹא וַיַּעֲמֹד אֵצֶל הָאוֹפָן׃ 10.7 וַיִּשְׁלַח הַכְּרוּב אֶת־יָדוֹ מִבֵּינוֹת לַכְּרוּבִים אֶל־הָאֵשׁ אֲשֶׁר בֵּינוֹת הַכְּרֻבִים וַיִּשָּׂא וַיִּתֵּן אֶל־חָפְנֵי לְבֻשׁ הַבַּדִּים וַיִּקַּח וַיֵּצֵא׃ 10.8 וַיֵּרָא לַכְּרֻבִים תַּבְנִית יַד־אָדָם תַּחַת כַּנְפֵיהֶם׃
10.18 וַיֵּצֵא כְּבוֹד יְהוָה מֵעַל מִפְתַּן הַבָּיִת וַיַּעֲמֹד עַל־הַכְּרוּבִים׃ 10.19 וַיִּשְׂאוּ הַכְּרוּבִים אֶת־כַּנְפֵיהֶם וַיֵּרוֹמּוּ מִן־הָאָרֶץ לְעֵינַי בְּצֵאתָם וְהָאוֹפַנִּים לְעֻמָּתָם וַיַּעֲמֹד פֶּתַח שַׁעַר בֵּית־יְהוָה הַקַּדְמוֹנִי וּכְבוֹד אֱלֹהֵי־יִשְׂרָאֵל עֲלֵיהֶם מִלְמָעְלָה׃
11.23 וַיַּעַל כְּבוֹד יְהוָה מֵעַל תּוֹךְ הָעִיר וַיַּעֲמֹד עַל־הָהָר אֲשֶׁר מִקֶּדֶם לָעִיר׃
18.31 הַשְׁלִיכוּ מֵעֲלֵיכֶם אֶת־כָּל־פִּשְׁעֵיכֶם אֲשֶׁר פְּשַׁעְתֶּם בָּם וַעֲשׂוּ לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה וְלָמָּה תָמֻתוּ בֵּית יִשְׂרָאֵל׃
28.18 מֵרֹב עֲוֺנֶיךָ בְּעֶוֶל רְכֻלָּתְךָ חִלַּלְתָּ מִקְדָּשֶׁיךָ וָאוֹצִא־אֵשׁ מִתּוֹכְךָ הִיא אֲכָלַתְךָ וָאֶתֶּנְךָ לְאֵפֶר עַל־הָאָרֶץ לְעֵינֵי כָּל־רֹאֶיךָ׃
36.26 וְנָתַתִּי לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי אֶת־לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי לָכֶם לֵב בָּשָׂר׃' ' None
8.16 And He brought me into the inner court of the LORD’S house, and, behold, at the door of the temple of the LORD, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the LORD, and their faces toward the east; and they worshipped the sun toward the east.
9.1 Then he called in mine ears with a loud voice, saying: ‘Cause ye them that have charge over the city to draw near, every man with his destroying weapon in his hand.’ 9.2 And, behold, six men came from the way of the upper gate, which lieth toward the north, every man with his weapon of destruction in his hand; and one man in the midst of them clothed in linen, with a writer’s inkhorn on his side. And they went in, and stood beside the brazen altar. 9.3 And the glory of the God of Israel was gone up from the cherub, whereupon it was, to the threshold of the house; and He called to the man clothed in linen, who had the writer’s inkhorn on his side. 9.4 And the LORD said unto him: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that are done in the midst thereof.’
9.6 lay utterly the old man, the young man and the maiden, and little children and women; but come not near any man upon whom is the mark; and begin at My sanctuary.’ Then they began at the elders that were before the house. 9.7 And He said unto them: ‘Defile the house, and fill the courts with the slain; go ye forth.’ And they went forth, and smote in the city.
9.9 Then said He unto me: ‘The iniquity of the house of Israel and Judah is exceeding great, and the land is full of blood, and the city full of wresting of judgment; for they say: The LORD hath forsaken the land, and the LORD seeth not.
10.2 And He spoke unto the man clothed in linen, and said: ‘Go in between the wheelwork, even under the cherub, and fill both thy hands with coals of fire from between the cherubim, and dash them against the city.’ And he went in in my sight.
10.6 And it came to pass, when He commanded the man clothed in linen, saying: ‘Take fire from between the wheelwork, from between the cherubim’, that he went in, and stood beside a wheel. 10.7 And the cherub stretched forth his hand from between the cherubim unto the fire that was between the cherubim, and took thereof, and put it into the hands of him that was clothed in linen, who took it and went out. 10.8 And there appeared in the cherubim the form of a man’s hand under their wings.
10.18 And the glory of the LORD went forth from off the threshold of the house, and stood over the cherubim. 10.19 And the cherubim lifted up their wings, and mounted up from the earth in my sight when they went forth, and the wheels beside them; and they stood at the door of the east gate of the LORD’S house; and the glory of the God of Israel was over them above.
11.23 And the glory of the LORD went up from the midst of the city, and stood upon the mountain which is on the east side of the city.
18.31 Cast away from you all your transgressions, wherein ye have transgressed; and make you a new heart and a new spirit; for why will ye die, O house of Israel?
28.18 By the multitude of thine iniquities, in the unrighteousness of thy traffic, thou hast profaned thy sanctuaries; therefore have I brought forth a fire from the midst of thee, it hath devoured thee, and I have turned thee to ashes upon the earth in the sight of all them that behold thee.
36.26 A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh.' ' None
|19. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Destruction, of animals/objects • destruction of animal victim by fire • destruction sacrifice, partial destruction of animal victim • destruction sacrifice, total destruction of animal victim
Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 252; Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 204
|20. Hebrew Bible, 1 Chronicles, 21.15 (5th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Eschatology/Eschatological, Punishment/Destruction • Temple in Jerusalem, Destruction of
Found in books: Allison (2018), 4 Baruch, 146; Stuckenbruck (2007), 1 Enoch 91-108, 580
21.15 וַיִּשְׁלַח הָאֱלֹהִים מַלְאָךְ לִירוּשָׁלִַם לְהַשְׁחִיתָהּ וּכְהַשְׁחִית רָאָה יְהוָה וַיִּנָּחֶם עַל־הָרָעָה וַיֹּאמֶר לַמַּלְאָךְ הַמַּשְׁחִית רַב עַתָּה הֶרֶף יָדֶךָ וּמַלְאַךְ יְהוָה עֹמֵד עִם־גֹּרֶן אָרְנָן הַיְבוּסִי׃'' None
21.15 And God sent an angel unto Jerusalem to destroy it; and as he was about to destroy, the LORD beheld, and He repented Him of the evil, and said to the destroying angel: ‘It is enough; now stay thy hand.’ And the angel of the LORD was standing by the threshing-floor of Or the Jebusite.'' None
|21. Hebrew Bible, 2 Chronicles, 24.17-24.25 (5th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Jerusalem, destruction of • Temple destruction of Jerusalem • Temple, First, destruction of • temple, as cosmos, destruction of
Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 131; Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 222, 226; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 135, 136; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 184
24.17 וְאַחֲרֵי מוֹת יְהוֹיָדָע בָּאוּ שָׂרֵי יְהוּדָה וַיִּשְׁתַּחֲווּ לַמֶּלֶךְ אָז שָׁמַע הַמֶּלֶךְ אֲלֵיהֶם׃ 24.18 וַיַּעַזְבוּ אֶת־בֵּית יְהוָה אֱלֹהֵי אֲבוֹתֵיהֶם וַיַּעַבְדוּ אֶת־הָאֲשֵׁרִים וְאֶת־הָעֲצַבִּים וַיְהִי־קֶצֶף עַל־יְהוּדָה וִירוּשָׁלִַם בְּאַשְׁמָתָם זֹאת׃ 24.19 וַיִּשְׁלַח בָּהֶם נְבִאִים לַהֲשִׁיבָם אֶל־יְהוָה וַיָּעִידוּ בָם וְלֹא הֶאֱזִינוּ׃' '24.21 וַיִּקְשְׁרוּ עָלָיו וַיִּרְגְּמֻהוּ אֶבֶן בְּמִצְוַת הַמֶּלֶךְ בַּחֲצַר בֵּית יְהוָה׃ 24.22 וְלֹא־זָכַר יוֹאָשׁ הַמֶּלֶךְ הַחֶסֶד אֲשֶׁר עָשָׂה יְהוֹיָדָע אָבִיו עִמּוֹ וַיַּהֲרֹג אֶת־בְּנוֹ וּכְמוֹתוֹ אָמַר יֵרֶא יְהוָה וְיִדְרֹשׁ׃ 24.23 וַיְהִי לִתְקוּפַת הַשָּׁנָה עָלָה עָלָיו חֵיל אֲרָם וַיָּבֹאוּ אֶל־יְהוּדָה וִירוּשָׁלִַם וַיַּשְׁחִיתוּ אֶת־כָּל־שָׂרֵי הָעָם מֵעָם וְכָל־שְׁלָלָם שִׁלְּחוּ לְמֶלֶךְ דַּרְמָשֶׂק׃ 24.24 כִּי בְמִצְעַר אֲנָשִׁים בָּאוּ חֵיל אֲרָם וַיהוָה נָתַן בְּיָדָם חַיִל לָרֹב מְאֹד כִּי עָזְבוּ אֶת־יְהוָה אֱלֹהֵי אֲבוֹתֵיהֶם וְאֶת־יוֹאָשׁ עָשׂוּ שְׁפָטִים׃ 24.25 וּבְלֶכְתָּם מִמֶּנּוּ כִּי־עָזְבוּ אֹתוֹ במחליים בְּמַחֲלוּיִם רַבִּים הִתְקַשְּׁרוּ עָלָיו עֲבָדָיו בִּדְמֵי בְּנֵי יְהוֹיָדָע הַכֹּהֵן וַיַּהַרְגֻהוּ עַל־מִטָּתוֹ וַיָּמֹת וַיִּקְבְּרֻהוּ בְּעִיר דָּוִיד וְלֹא קְבָרֻהוּ בְּקִבְרוֹת הַמְּלָכִים׃'' None
24.17 Now after the death of Jehoiada came the princes of Judah, and prostrated themselves before the king. Then the king hearkened unto them. 24.18 And they forsook the house of the LORD, the God of their fathers, and served the Asherim and the idols; and wrath came upon Judah and Jerusalem for this their guiltiness. 24.19 Yet He sent prophets to them, to bring them back unto the LORD; and they admonished them, but they would not give ear. 24.20 And the spirit of God clothed Zechariah the son of Jehoiada the priest; and he stood above the people, and said unto them: ‘Thus saith God: Why transgress ye the commandments of the LORD, that ye cannot prosper? because ye have forsaken the LORD, He hath also forsaken you.’ 24.21 And they conspired against him, and stoned him with stones at the commandment of the king in the court of the house of the LORD. 24.22 Thus Joash the king remembered not the kindness which Jehoiada his father had done to him, but slew his son. And when he died, he said: ‘The LORD look upon it, and require it.’ 24.23 And it came to pass, when the year was come about, that the army of the Arameans came up against him; and they came to Judah and Jerusalem, and destroyed all the princes of the people from among the people, and sent all the spoil of them unto the king of Damascus. 24.24 For the army of the Arameans came with a small company of men; and the LORD delivered a very great host into their hand, because they had forsaken the LORD, the God of their fathers. So they executed judgment upon Joash. 24.25 And when they were departed from him—for they left him in great diseases—his own servants conspired against him for the blood of the sons of Jehoiada the priest, and slew him on his bed, and he died; and they buried him in the city of David, but they buried him not in the sepulchres of the kings.'' None
|22. Hebrew Bible, Ezra, 1.3 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Temple, Destruction of • archives, loss and destruction of
Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 157, 158; Halser (2020), Archival Historiography in Jewish Antiquity, 113
1.3 מִי־בָכֶם מִכָּל־עַמּוֹ יְהִי אֱלֹהָיו עִמּוֹ וְיַעַל לִירוּשָׁלִַם אֲשֶׁר בִּיהוּדָה וְיִבֶן אֶת־בֵּית יְהוָה אֱלֹהֵי יִשְׂרָאֵל הוּא הָאֱלֹהִים אֲשֶׁר בִּירוּשָׁלִָם׃'' None
1.3 Whosoever there is among you of all His people—his God be with him—let him go up to Jerusalem, which is in Judah, and build the house of the LORD, the God of Israel, He is the God who is in Jerusalem.'' None
|23. Hebrew Bible, Nehemiah, 10.33 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Jerusalem, Destruction of • archives, loss and destruction of
Found in books: Halser (2020), Archival Historiography in Jewish Antiquity, 113; Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 38
10.33 וְהֶעֱמַדְנוּ עָלֵינוּ מִצְוֺת לָתֵת עָלֵינוּ שְׁלִשִׁית הַשֶּׁקֶל בַּשָּׁנָה לַעֲבֹדַת בֵּית אֱלֹהֵינוּ׃'' None
10.33 Also we made ordices for us, to charge ourselves yearly with the third part of a shekel for the service of the house of our God;'' None
|24. Hebrew Bible, Zechariah, 1.12-1.17 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Temple in Jerusalem, Destruction of • Temple, Destruction of First
Found in books: Allison (2018), 4 Baruch, 202; Stuckenbruck (2007), 1 Enoch 91-108, 55
1.12 וַיַּעַן מַלְאַךְ־יְהוָה וַיֹּאמַר יְהוָה צְבָאוֹת עַד־מָתַי אַתָּה לֹא־תְרַחֵם אֶת־יְרוּשָׁלִַם וְאֵת עָרֵי יְהוּדָה אֲשֶׁר זָעַמְתָּה זֶה שִׁבְעִים שָׁנָה׃ 1.13 וַיַּעַן יְהוָה אֶת־הַמַּלְאָךְ הַדֹּבֵר בִּי דְּבָרִים טוֹבִים דְּבָרִים נִחֻמִים׃ 1.14 וַיֹּאמֶר אֵלַי הַמַּלְאָךְ הַדֹּבֵר בִּי קְרָא לֵאמֹר כֹּה אָמַר יְהוָה צְבָאוֹת קִנֵּאתִי לִירוּשָׁלִַם וּלְצִיּוֹן קִנְאָה גְדוֹלָה׃ 1.15 וְקֶצֶף גָּדוֹל אֲנִי קֹצֵף עַל־הַגּוֹיִם הַשַּׁאֲנַנִּים אֲשֶׁר אֲנִי קָצַפְתִּי מְּעָט וְהֵמָּה עָזְרוּ לְרָעָה׃ 1.16 לָכֵן כֹּה־אָמַר יְהוָה שַׁבְתִּי לִירוּשָׁלִַם בְּרַחֲמִים בֵּיתִי יִבָּנֶה בָּהּ נְאֻם יְהוָה צְבָאוֹת וקוה וְקָו יִנָּטֶה עַל־יְרוּשָׁלִָם׃ 1.17 עוֹד קְרָא לֵאמֹר כֹּה אָמַר יְהוָה צְבָאוֹת עוֹד תְּפוּצֶינָה עָרַי מִטּוֹב וְנִחַם יְהוָה עוֹד אֶת־צִיּוֹן וּבָחַר עוֹד בִּירוּשָׁלִָם׃'' None
1.12 Then the angel of the LORD spoke and said: ‘O LORD of hosts, how long wilt Thou not have compassion on Jerusalem and on the cities of Judah, against which Thou hast had indignation these threescore and ten years? 1.13 And the LORD answered the angel that spoke with me with good words, even comforting words— 1.14 o the angel that spoke with me said unto me: ‘Proclaim thou, saying: Thus saith the LORD of hosts: I am jealous for Jerusalem and for Zion with a great jealousy; 1.15 and I am very sore displeased with the nations that are at ease; for I was but a little displeased, and they helped for evil. 1.16 Therefore thus saith the LORD: I return to Jerusalem with compassions: My house shall be built in it, saith the LORD of hosts, and a line shall be stretched forth over Jerusalem. 1.17 Again, proclaim, saying: Thus saith the LORD of hosts: My cities shall again overflow with prosperity; and the LORD shall yet comfort Zion, and shall yet choose Jerusalem.’'' None
|25. Xenophon, The Persian Expedition, 2.2.9, 5.3.9-5.3.10 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Destruction, of animals/objects • Sacrifice, destruction • destruction of animal victim by fire • destruction sacrifice • destruction sacrifice, partial destruction of animal victim • destruction sacrifice, total destruction of animal victim
Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 252, 292; Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 124, 204
2.2.9 ταῦτα δʼ ὤμοσαν, σφάξαντες ταῦρον καὶ κάπρον καὶ κριὸν εἰς ἀσπίδα, οἱ μὲν Ἕλληνες βάπτοντες ξίφος, οἱ δὲ βάρβαροι λόγχην.
5.3.9 ἐποίησε δὲ καὶ βωμὸν καὶ ναὸν ἀπὸ τοῦ ἱεροῦ ἀργυρίου, καὶ τὸ λοιπὸν δὲ ἀεὶ δεκατεύων τὰ ἐκ τοῦ ἀγροῦ ὡραῖα θυσίαν ἐποίει τῇ θεῷ, καὶ πάντες οἱ πολῖται καὶ οἱ πρόσχωροι ἄνδρες καὶ γυναῖκες μετεῖχον τῆς ἑορτῆς. παρεῖχε δὲ ἡ θεὸς τοῖς σκηνοῦσιν ἄλφιτα, ἄρτους, οἶνον, τραγήματα, καὶ τῶν θυομένων ἀπὸ τῆς ἱερᾶς νομῆς λάχος, καὶ τῶν θηρευομένων δέ. 5.3.10 καὶ γὰρ θήραν ἐποιοῦντο εἰς τὴν ἑορτὴν οἵ τε Ξενοφῶντος παῖδες καὶ οἱ τῶν ἄλλων πολιτῶν, οἱ δὲ βουλόμενοι καὶ ἄνδρες ξυνεθήρων· καὶ ἡλίσκετο τὰ μὲν ἐξ αὐτοῦ τοῦ ἱεροῦ χώρου, τὰ δὲ καὶ ἐκ τῆς Φολόης, σύες καὶ δορκάδες καὶ ἔλαφοι.'' None
2.2.9 These oaths they sealed by sacrificing a bull, a boar, and a ram over a shield, the Greeks dipping a sword in the blood and the barbarians a lance.
5.3.9 After this Clearchus gathered together his own soldiers, those who had come over to him, and any others who wanted to be present, and spoke as follows: Fellow-soldiers, it is clear that the relation of Cyrus to us is precisely the same as ours to him; that is, we are no longer his soldiers, since we decline to follow him, and likewise he is no longer our paymaster.
5.3.9 Here Xenophon built an altar and a temple with the sacred money, and from that time forth he would every year take the tithe of the products of the land in their season and offer sacrifice to the goddess, all the citizens and the men and women of the neighbourhood taking part in the festival. And the goddess would provide for the banqueters barley meal and loaves of bread, wine and sweetmeats, and a portion of the sacrificial victims from the sacred herd as well as of the victims taken in the chase. 5.3.10 I know, however, that he considers himself wronged by us. Therefore, although he keeps sending for me, I decline to go, chiefly, it is true, from a feeling of shame, because I am conscious that I have proved utterly false to him, but, besides that, from fear that he may seize me and inflict punishment upon me for the wrongs he thinks he has suffered at my hands. 5.3.10 For Xenophon’s sons and the sons of the other citizens used to have a hunting expedition at the time of the festival, and any grown men who so wished would join them; and they captured their game partly from the sacred precinct itself and partly from Mount Pholoe—boars and gazelles and stags. '' None
|26. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Destruction, of animals/objects • Sacrifice, destruction • perjury,punishments for, crop destruction or failure
Found in books: Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 13; Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 191, 198
|27. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • disease, as a force of destruction • traditional theogony, destructibility of
Found in books: Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy. 52; Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 16
|28. Aeschines, Letters, 1.114 (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Destruction, of animals/objects • perjury,punishments for, crop destruction or failure
Found in books: Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 141; Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 204
1.114 In consequence of this experience so great became his contempt for you that immediately, on the occasion of the revision of the citizen lists, he gathered in two thousand drachmas. For he asserted that Philotades of Cydathenaeon, a citizen, was a former slave of his own, and he persuaded the members of the deme to disfranchise him. He took charge of the prosecution in court,See on Aeschin. 1.77. and after he had taken the sacred offerings in his hand and sworn that he had not taken a bribe and would not, '' None
|29. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Argo, destruction of
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 37, 40, 48; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 37, 40, 48
|30. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Argo, destruction of
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 36, 37, 38, 43, 44; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 36, 37, 38, 43, 44
|31. Anon., 1 Enoch, 9.3, 10.2, 12.2, 14.19, 14.23, 14.25, 48.7, 89.51-89.52, 89.54, 89.56, 90.9, 90.28-90.29, 91.12-91.17, 93.1-93.10, 94.1, 94.6-94.10, 95.4-95.7, 96.1, 96.4-96.8, 97.7-97.10, 98.2-98.3, 98.6, 98.11-98.16, 99.1-99.2, 99.9, 99.11-99.13, 100.4-100.9, 101.5-101.6, 102.9-102.11, 103.2, 103.5, 103.8, 104.2-104.13, 106.4, 106.19, 108.3, 108.6-108.9, 108.11 (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Babylon, destruction of • Day, of Destruction • Day, of the Destruction of Iniquity/Sin/Wickedness • Destruction of the Temple • Eschatology/Eschatological, Punishment/Destruction • Flood/Deluge, Great/Noahs, Destruction of • Sudden/Quick Destruction • Temple destruction of Jerusalem • Temple in Jerusalem, Destruction of • Temple, Destruction of First • Temple, Destruction of Second • Temple, Jerusalem, destruction • Temple, sacrificial cult (in Jerusalem), Destruction • Tyre, destruction of • destruction • destruction of\n, Jerusalem/Jerusalem temple • destruction of\n, Rome • destruction of Temple, rabbinic traditions about • destruction, of rich • destruction, sudden
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 132, 133; Allison (2018), 4 Baruch, 125; Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 34; Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 82, 293; Crabb (2020), Luke/Acts and the End of History, 107, 292; Hayes (2022), The Literature of the Sages: A Re-Visioning, 297; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 74, 77, 126, 139, 200, 205, 212, 214; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 205; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 186; Stuckenbruck (2007), 1 Enoch 91-108, 54, 55, 58, 64, 94, 95, 97, 98, 99, 109, 110, 112, 113, 114, 115, 117, 137, 139, 142, 156, 169, 175, 178, 179, 184, 195, 196, 197, 199, 201, 210, 211, 231, 251, 253, 261, 263, 273, 280, 281, 285, 286, 294, 301, 303, 305, 306, 316, 319, 324, 359, 363, 364, 374, 375, 386, 387, 388, 397, 407, 482, 522, 531, 572, 580, 640, 663, 668, 669, 682, 692, 701, 708
|94 And now I say unto you, my sons, love righteousness and walk therein; For the paths of righteousness are worthy of acceptation, But the paths of unrighteousness shall suddenly be destroyed and vanish.,And to certain men of a generation shall the paths of violence and of death be revealed, And they shall hold themselves afar from them, And shall not follow them.,And now I say unto you the righteous: Walk not in the paths of wickedness, nor in the paths of death, And draw not nigh to them, lest ye be destroyed.,But seek and choose for yourselves righteousness and an elect life, And walk in the paths of peace, And ye shall live and prosper.,And hold fast my words in the thoughts of your hearts, And suffer them not to be effaced from your hearts;For I know that sinners will tempt men to evilly-entreat wisdom, So that no place may be found for her, And no manner of temptation may minish.,Woe to those who build unrighteousness and oppression And lay deceit as a foundation; For they shall be suddenly overthrown, And they shall have no peace.,Woe to those who build their houses with sin; For from all their foundations shall they be overthrown, And by the sword shall they fall. And those who acquire gold and silver in judgement suddenly shall perish.,Woe to you, ye rich, for ye have trusted in your riches, And from your riches shall ye depart, Because ye have not remembered the Most High in the days of your riches.,Ye have committed blasphemy and unrighteousness, And have become ready for the day of slaughter, And the day of darkness and the day of the great judgement.,Thus I speak and declare unto you: He who hath created you will overthrow you, And for your fall there shall be no compassion, And your Creator will rejoice at your destruction.,And your righteous ones in those days shall be A reproach to the sinners and the godless."' "102 In those days when He hath brought a grievous fire upon you, Whither will ye flee, and where will ye find deliverance And when He launches forth His Word against you Will you not be affrighted and fear,And all the luminaries shall be affrighted with great fear, And all the earth shall be affrighted and tremble and be alarmed.,And all the angels shall execute their commandst And shall seek to hide themselves from the presence of the Great Glory, And the children of earth shall tremble and quake; And ye sinners shall be cursed for ever, And ye shall have no peace.,Fear ye not, ye souls of the righteous, And be hopeful ye that have died in righteousness.,And grieve not if your soul into Sheol has descended in grief, And that in your life your body fared not according to your goodness, But wait for the day of the judgement of sinners And for the day of cursing and chastisement.,And yet when ye die the sinners speak over you: ' As we die, so die the righteous, And what benefit do they reap for their deeds,Behold, even as we, so do they die in grief and darkness, And what have they more than we From henceforth we are equal.,And what will they receive and what will they see for ever Behold, they too have died, And henceforth for ever shall they see no light.,I tell you, ye sinners, ye are content to eat and drink, and rob and sin, and strip men naked, and,acquire wealth and see good days. Have ye seen the righteous how their end falls out, that no manner,of violence is found in them till their death ' Nevertheless they perished and became as though they had not been, and their spirits descended into Sheol in tribulation." '108 Another book which Enoch wrote for his son Methuselah and for those who will come after him,,and keep the law in the last days. Ye who have done good shall wait for those days till an end is made of those who work evil; and an end of the might of the transgressors. And wait ye indeed till sin has passed away, for their names shall be blotted out of the book of life and out of the holy books, and their seed shall be destroyed for ever, and their spirits shall be slain, and they shall cry and make lamentation in a place that is a chaotic wilderness, and in the fire shall they burn; for there is no earth there. And I saw there something like an invisible cloud; for by reason of its depth I could not look over, and I saw a flame of fire blazing brightly, and things like shining,mountains circling and sweeping to and fro. And I asked one of the holy angels who was with me and said unto him: \' What is this shining thing for it is not a heaven but only the flame of a blazing",fire, and the voice of weeping and crying and lamentation and strong pain.\' And he said unto me: \' This place which thou seest-here are cast the spirits of sinners and blasphemers, and of those who work wickedness, and of those who pervert everything that the Lord hath spoken through the mouth,of the prophets-(even) the things that shall be. For some of them are written and inscribed above in the heaven, in order that the angels may read them and know that which shall befall the sinners, and the spirits of the humble, and of those who have afflicted their bodies, and been recompensed,by God; and of those who have been put to shame by wicked men: Who love God and loved neither gold nor silver nor any of the good things which are in the world, but gave over their bodies to torture. Who, since they came into being, longed not after earthly food, but regarded everything as a passing breath, and lived accordingly, and the Lord tried them much, and their spirits were,found pure so that they should bless His name. And all the blessings destined for them I have recounted in the books. And he hath assigned them their recompense, because they have been found to be such as loved heaven more than their life in the world, and though they were trodden under foot of wicked men, and experienced abuse and reviling from them and were put to shame,,yet they blessed Me. And now I will summon the spirits of the good who belong to the generation of light, and I will transform those who were born in darkness, who in the flesh were not recompensed,with such honour as their faithfulness deserved. And I will bring forth in shining light those who",have loved My holy name, and I will seat each on the throne of his honour. And they shall be resplendent for times without number; for righteousness is the judgement of God; for to the faithful,He will give faithfulness in the habitation of upright paths. And they shall see those who were,,born in darkness led into darkness, while the righteous shall be resplendent. And the sinners shall cry aloud and see them resplendent, and they indeed will go where days and seasons are prescribed for them.\'9.3 And now to you, the holy ones of heaven, the souls of men make their suit, saying, 'Bring our cause" "|
10.2 and said to him: 'Go to Noah and tell him in my name 'Hide thyself!' and reveal to him the end that is approaching: that the whole earth will be destroyed, and a deluge is about to come" 10.2 ten presses of oil. And cleanse thou the earth from all oppression, and from all unrighteousness, and from all sin, and from all godlessness: and all the uncleanness that is wrought upon the earth 10 Then said the Most High, the Holy and Great One spake, and sent Uriel to the son of Lamech,,and said to him: \'Go to Noah and tell him in my name \'Hide thyself!\' and reveal to him the end that is approaching: that the whole earth will be destroyed, and a deluge is about to come,upon the whole earth, and will destroy all that is on it. And now instruct him that he may escape,and his seed may be preserved for all the generations of the world.\' And again the Lord said to Raphael: \'Bind Azazel hand and foot, and cast him into the darkness: and make an opening,in the desert, which is in Dudael, and cast him therein. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may,not see light. And on the day of the great judgement he shall be cast into the fire. And heal the earth which the angels have corrupted, and proclaim the healing of the earth, that they may heal the plague, and that all the children of men may not perish through all the secret things that the,Watchers have disclosed and have taught their sons. And the whole earth has been corrupted",through the works that were taught by Azazel: to him ascribe all sin.\' And to Gabriel said the Lord: \'Proceed against the bastards and the reprobates, and against the children of fornication: and destroy the children of fornication and the children of the Watchers from amongst men and cause them to go forth: send them one against the other that they may destroy each other in,battle: for length of days shall they not have. And no request that they (i.e. their fathers) make of thee shall be granted unto their fathers on their behalf; for they hope to live an eternal life, and,that each one of them will live five hundred years.\' And the Lord said unto Michael: \'Go, bind Semjaza and his associates who have united themselves with women so as to have defiled themselves,with them in all their uncleanness. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that is,for ever and ever is consummated. In those days they shall be led off to the abyss of fire: and",to the torment and the prison in which they shall be confined for ever. And whosoever shall be condemned and destroyed will from thenceforth be bound together with them to the end of all",generations. And destroy all the spirits of the reprobate and the children of the Watchers, because,they have wronged mankind. Destroy all wrong from the face of the earth and let every evil work come to an end: and let the plant of righteousness and truth appear: and it shall prove a blessing; the works of righteousness and truth\' shall be planted in truth and joy for evermore.",And then shall all the righteous escape, And shall live till they beget thousands of children, And all the days of their youth and their old age Shall they complete in peace.,And then shall the whole earth be tilled in righteousness, and shall all be planted with trees and,be full of blessing. And all desirable trees shall be planted on it, and they shall plant vines on it: and the vine which they plant thereon shall yield wine in abundance, and as for all the seed which is sown thereon each measure (of it) shall bear a thousand, and each measure of olives shall yield,ten presses of oil. And cleanse thou the earth from all oppression, and from all unrighteousness, and from all sin, and from all godlessness: and all the uncleanness that is wrought upon the earth,destroy from off the earth. And all the children of men shall become righteous, and all nations,shall offer adoration and shall praise Me, and all shall worship Me. And the earth shall be cleansed from all defilement, and from all sin, and from all punishment, and from all torment, and I will never again send (them) upon it from generation to generation and for ever.
12.2 hidden, and where he abode, and what had become of him. And his activities had to do with the Watchers, and his days were with the holy ones.
14.19 cherubim. And from underneath the throne came streams of flaming fire so that I could not look"
14.23 ten thousand (stood) before Him, yet He needed no counselor. And the most holy ones who were' "
14.25 Enoch, and hear my word.' And one of the holy ones came to me and waked me, and He made me rise up and approach the door: and I bowed my face downwards." '46 And there I saw One who had a head of days, And His head was white like wool, And with Him was another being whose countece had the appearance of a man, And his face was full of graciousness, like one of the holy angels.,And I asked the angel who went with me and showed me all the hidden things, concerning that,Son of Man, who he was, and whence he was, (and) why he went with the Head of Days And he answered and said unto me: This is the son of Man who hath righteousness, With whom dwelleth righteousness, And who revealeth all the treasures of that which is hidden,Because the Lord of Spirits hath chosen him, And whose lot hath the pre-eminence before the Lord of Spirits in uprightness for ever.,And this Son of Man whom thou hast seen Shall raise up the kings and the mighty from their seats, And the strong from their thrones And shall loosen the reins of the strong, And break the teeth of the sinners.,And he shall put down the kings from their thrones and kingdoms Because they do not extol and praise Him, Nor humbly acknowledge whence the kingdom was bestowed upon them.,And he shall put down the countece of the strong, And shall fill them with shame.And darkness shall be their dwelling, And worms shall be their bed, And they shall have no hope of rising from their beds, Because they do not extol the name of the Lord of Spirits.,And these are they who judge the stars of heaven, And raise their hands against the Most High, And tread upon the earth and dwell upon it. And all their deeds manifest unrighteousness, And their power rests upon their riches, And their faith is in the gods which they have made with their hands, And they deny the name of the Lord of Spirits,,And they persecute the houses of His congregations, And the faithful who hang upon the name of the Lord of Spirits.
48.7 And the wisdom of the Lord of Spirits hath revealed him to the holy and righteous; For he hath preserved the lot of the righteous, Because they have hated and despised this world of unrighteousness, And have hated all its works and ways in the name of the Lord of Spirits: For in his name they are saved, And according to his good pleasure hath it been in regard to their life. 48 And in that place I saw the fountain of righteousness Which was inexhaustible: And around it were many fountains of wisdom: And all the thirsty drank of them, And were filled with wisdom, And their dwellings were with the righteous and holy and elect.,And at that hour that Son of Man was named In the presence of the Lord of Spirits, And his name before the Head of Days.,Yea, before the sun and the signs were created, Before the stars of the heaven were made, His name was named before the Lord of Spirits.,He shall be a staff to the righteous whereon to stay themselves and not fall, And he shall be the light of the Gentiles, And the hope of those who are troubled of heart.,All who dwell on earth shall fall down and worship before him, And will praise and bless and celebrate with song the Lord of Spirits.,And for this reason hath he been chosen and hidden before Him, Before the creation of the world and for evermore.,And the wisdom of the Lord of Spirits hath revealed him to the holy and righteous; For he hath preserved the lot of the righteous, Because they have hated and despised this world of unrighteousness, And have hated all its works and ways in the name of the Lord of Spirits: For in his name they are saved, And according to his good pleasure hath it been in regard to their life.,In these days downcast in countece shall the kings of the earth have become, And the strong who possess the land because of the works of their hands, For on the day of their anguish and affliction they shall not (be able to) save themselves. And I will give them over into the hands of Mine elect: As straw in the fire so shall they burn before the face of the holy: As lead in the water shall they sink before the face of the righteous, And no trace of them shall any more be found.,And on the day of their affliction there shall be rest on the earth, And before them they shall fall and not rise again: And there shall be no one to take them with his hands and raise them: For they have denied the Lord of Spirits and His Anointed. The name of the Lord of Spirits be blessed. 52 And after those days in that place where I had seen all the visions of that which is hidden -for",I had been carried off in a whirlwind and they had borne me towards the west-There mine eyes saw all the secret things of heaven that shall be, a mountain of iron, and a mountain of copper, and a mountain of silver, and a mountain of gold, and a mountain of soft metal, and a mountain of lead.,And I asked the angel who went with me, saying, \'What things are these which I have seen in,secret\' And he said unto me: \'All these things which thou hast seen shall serve the dominion of His Anointed that he may be potent and mighty on the earth.\'",And that angel of peace answered, saying unto me: \'Wait a little, and there shall be revealed unto thee all the secret things which surround the Lord of Spirits.,And these mountains which thine eyes have seen, The mountain of iron, and the mountain of copper, and the mountain of silver, And the mountain of gold, and the mountain of soft metal, and the mountain of lead, All these shall be in the presence of the Elect One As wax: before the fire, And like the water which streams down from above upon those mountains, And they shall become powerless before his feet.,And it shall come to pass in those days that none shall be saved, Either by gold or by silver, And none be able to escape.,And there shall be no iron for war, Nor shall one clothe oneself with a breastplate. Bronze shall be of no service, And tin shall be of no service and shall not be esteemed, And lead shall not be desired.,And all these things shall be denied and destroyed from the surface of the earth, When the Elect One shall appear before the face of the Lord of Spirits.\'
89.51 And again I saw those sheep that they again erred and went many ways, and forsook that their house, and the Lord of the sheep called some from amongst the sheep and sent them to the sheep, 89.52 but the sheep began to slay them. And one of them was saved and was not slain, and it sped away and cried aloud over the sheep; and they sought to slay it, but the Lord of the sheep saved it from
89.54 And one of those four went to that white bull and instructed him in a secret, without his being terrified: he was born a bull and became a man, and built for himself a great vessel and dwelt thereon;,and three bulls dwelt with him in that vessel and they were covered in. And again I raised mine eyes towards heaven and saw a lofty roof, with seven water torrents thereon, and those torrents,flowed with much water into an enclosure. And I saw again, and behold fountains were opened on the surface of that great enclosure, and that water began to swell and rise upon the surface,,and I saw that enclosure till all its surface was covered with water. And the water, the darkness, and mist increased upon it; and as I looked at the height of that water, that water had risen above the height of that enclosure, and was streaming over that enclosure, and it stood upon the earth.,And all the cattle of that enclosure were gathered together until I saw how they sank and were",swallowed up and perished in that water. But that vessel floated on the water, while all the oxen and elephants and camels and asses sank to the bottom with all the animals, so that I could no longer see them, and they were not able to escape, (but) perished and sank into the depths. And again I saw in the vision till those water torrents were removed from that high roof, and the chasms,of the earth were leveled up and other abysses were opened. Then the water began to run down into these, till the earth became visible; but that vessel settled on the earth, and the darkness,retired and light appeared. But that white bull which had become a man came out of that vessel, and the three bulls with him, and one of those three was white like that bull, and one of them was red as blood, and one black: and that white bull departed from them.,And they began to bring forth beasts of the field and birds, so that there arose different genera: lions, tigers, wolves, dogs, hyenas, wild boars, foxes, squirrels, swine, falcons, vultures, kites, eagles, and ravens; and among them was born a white bull. And they began to bite one another; but that white bull which was born amongst them begat a wild ass and a white bull with it, and the,wild asses multiplied. But that bull which was born from him begat a black wild boar and a white",sheep; and the former begat many boars, but that sheep begat twelve sheep. And when those twelve sheep had grown, they gave up one of them to the asses, and those asses again gave up that sheep to the wolves, and that sheep grew up among the wolves. And the Lord brought the eleven sheep to live with it and to pasture with it among the wolves: and they multiplied and became many flocks of sheep. And the wolves began to fear them, and they oppressed them until they destroyed their little ones, and they cast their young into a river of much water: but those sheep began to,cry aloud on account of their little ones, and to complain unto their Lord. And a sheep which had been saved from the wolves fled and escaped to the wild asses; and I saw the sheep how they lamented and cried, and besought their Lord with all their might, till that Lord of the sheep descended at the voice of the sheep from a lofty abode, and came to them and pastured them. And He called that sheep which had escaped the wolves, and spake with it concerning the wolves that it should,admonish them not to touch the sheep. And the sheep went to the wolves according to the word of the Lord, and another sheep met it and went with it, and the two went and entered together into the assembly of those wolves, and spake with them and admonished them not to touch the,sheep from henceforth. And thereupon I saw the wolves, and how they oppressed the sheep,exceedingly with all their power; and the sheep cried aloud. And the Lord came to the sheep and they began to smite those wolves: and the wolves began to make lamentation; but the sheep became",quiet and forthwith ceased to cry out. And I saw the sheep till they departed from amongst the wolves; but the eyes of the wolves were blinded, and those wolves departed in pursuit of the sheep,with all their power. And the Lord of the sheep went with them, as their leader, and all His sheep,followed Him: and his face was dazzling and glorious and terrible to behold. But the wolves",began to pursue those sheep till they reached a sea of water. And that sea was divided, and the water stood on this side and on that before their face, and their Lord led them and placed Himself between,them and the wolves. And as those wolves did not yet see the sheep, they proceeded into the midst of that sea, and the wolves followed the sheep, and those wolves ran after them into that sea.,And when they saw the Lord of the sheep, they turned to flee before His face, but that sea gathered itself together, and became as it had been created, and the water swelled and rose till it covered,those wolves. And I saw till all the wolves who pursued those sheep perished and were drowned.",But the sheep escaped from that water and went forth into a wilderness, where there was no water and no grass; and they began to open their eyes and to see; and I saw the Lord of the sheep,pasturing them and giving them water and grass, and that sheep going and leading them. And that,sheep ascended to the summit of that lofty rock, and the Lord of the sheep sent it to them. And after that I saw the Lord of the sheep who stood before them, and His appearance was great and,terrible and majestic, and all those sheep saw Him and were afraid before His face. And they all feared and trembled because of Him, and they cried to that sheep with them which was amongst,them: \' We are not able to stand before our Lord or to behold Him.\' And that sheep which led them again ascended to the summit of that rock, but the sheep began to be blinded and to wander,from the way which he had showed them, but that sheep wot not thereof. And the Lord of the sheep was wrathful exceedingly against them, and that sheep discovered it, and went down from the summit of the rock, and came to the sheep, and found the greatest part of them blinded and fallen,away. And when they saw it they feared and trembled at its presence, and desired to return to their,folds. And that sheep took other sheep with it, and came to those sheep which had fallen away, and began to slay them; and the sheep feared its presence, and thus that sheep brought back those,sheep that had fallen away, and they returned to their folds. And I saw in this vision till that sheep became a man and built a house for the Lord of the sheep, and placed all the sheep in that house.,And I saw till this sheep which had met that sheep which led them fell asleep: and I saw till all the great sheep perished and little ones arose in their place, and they came to a pasture, and,approached a stream of water. Then that sheep, their leader which had become a man, withdrew,from them and fell asleep, and all the sheep sought it and cried over it with a great crying. And I saw till they left off crying for that sheep and crossed that stream of water, and there arose the two sheep as leaders in the place of those which had led them and fallen asleep (lit. \' had fallen asleep and led,them \'). And I saw till the sheep came to a goodly place, and a pleasant and glorious land, and I saw till those sheep were satisfied; and that house stood amongst them in the pleasant land.,And sometimes their eyes were opened, and sometimes blinded, till another sheep arose and led them and brought them all back, and their eyes were opened.,And the dogs and the foxes and the wild boars began to devour those sheep till the Lord of the sheep raised up another sheep a ram from their",midst, which led them. And that ram began to butt on either side those dogs, foxes, and wild,boars till he had destroyed them all. And that sheep whose eyes were opened saw that ram, which was amongst the sheep, till it forsook its glory and began to butt those sheep, and trampled upon them, and behaved itself,unseemly. And the Lord of the sheep sent the lamb to another lamb and raised it to being a ram and leader of the sheep instead of that",ram which had forsaken its glory. And it went to it and spake to it alone, and raised it to being a ram, and made it the prince and leader of the sheep; but during all these things those dogs,oppressed the sheep. And the first ram pursued that second ram, and that second ram arose and fled before it; and I saw till those dogs pulled,down the first ram. And that second ram arose",and led the little sheep. And those sheep grew and multiplied; but all the dogs, and foxes, and wild boars feared and fled before it, and that ram butted and killed the wild beasts, and those wild beasts had no longer any power among the,sheep and robbed them no more of ought. And that ram begat many sheep and fell asleep; and a little sheep became ram in its stead, and became prince and leader of those sheep.,And that house became great and broad, and it was built for those sheep: (and) a tower lofty and great was built on the house for the Lord of the sheep, and that house was low, but the tower was elevated and lofty, and the Lord of the sheep stood on that tower and they offered a full table before Him.,And again I saw those sheep that they again erred and went many ways, and forsook that their house, and the Lord of the sheep called some from amongst the sheep and sent them to the sheep,,but the sheep began to slay them. And one of them was saved and was not slain, and it sped away and cried aloud over the sheep; and they sought to slay it, but the Lord of the sheep saved it from,the sheep, and brought it up to me, and caused it to dwell there. And many other sheep He sent to those sheep to testify unto them and lament over them. And after that I saw that when they forsook the house of the Lord and His tower they fell away entirely, and their eyes were blinded; and I saw the Lord of the sheep how He wrought much slaughter amongst them in their herds until,those sheep invited that slaughter and betrayed His place. And He gave them over into the hands of the lions and tigers, and wolves and hyenas, and into the hand of the foxes, and to all the wild,beasts, and those wild beasts began to tear in pieces those sheep. And I saw that He forsook that their house and their tower and gave them all into the hand of the lions, to tear and devour them,,into the hand of all the wild beasts. And I began to cry aloud with all my power, and to appeal to the Lord of the sheep, and to represent to Him in regard to the sheep that they were devoured,by all the wild beasts. But He remained unmoved, though He saw it, and rejoiced that they were devoured and swallowed and robbed, and left them to be devoured in the hand of all the beasts.,And He called seventy shepherds, and cast those sheep to them that they might pasture them, and He spake to the shepherds and their companions: \' Let each individual of you pasture the sheep,henceforward, and everything that I shall command you that do ye. And I will deliver them over unto you duly numbered, and tell you which of them are to be destroyed-and them destroy ye.\' And,He gave over unto them those sheep. And He called another and spake unto him: \' Observe and mark everything that the shepherds will do to those sheep; for they will destroy more of them than",I have commanded them. And every excess and the destruction which will be wrought through the shepherds, record (namely) how many they destroy according to my command, and how many according to their own caprice: record against every individual shepherd all the destruction he,effects. And read out before me by number how many they destroy, and how many they deliver over for destruction, that I may have this as a testimony against them, and know every deed of the shepherds, that I may comprehend and see what they do, whether or not they abide by my,command which I have commanded them. But they shall not know it, and thou shalt not declare it to them, nor admonish them, but only record against each individual all the destruction which,the shepherds effect each in his time and lay it all before me.\' And I saw till those shepherds pastured in their season, and they began to slay and to destroy more than they were bidden, and they delivered,those sheep into the hand of the lions. And the lions and tigers eat and devoured the greater part of those sheep, and the wild boars eat along with them; and they burnt that tower and demolished,that house. And I became exceedingly sorrowful over that tower because that house of the sheep was demolished, and afterwards I was unable to see if those sheep entered that house.,And the shepherds and their associates delivered over those sheep to all the wild beasts, to devour them, and each one of them received in his time a definite number: it was written by the other,in a book how many each one of them destroyed of them. And each one slew and destroyed many",more than was prescribed; and I began to weep and lament on account of those sheep. And thus in the vision I saw that one who wrote, how he wrote down every one that was destroyed by those shepherds, day by day, and carried up and laid down and showed actually the whole book to the Lord of the sheep-(even) everything that they had done, and all that each one of them had made,away with, and all that they had given over to destruction. And the book was read before the Lord of the sheep, and He took the book from his hand and read it and sealed it and laid it down.,And forthwith I saw how the shepherds pastured for twelve hours, and behold three of those sheep turned back and came and entered and began to build up all that had fallen down of that,house; but the wild boars tried to hinder them, but they were not able. And they began again to build as before, and they reared up that tower, and it was named the high tower; and they began again to place a table before the tower, but all the bread on it was polluted and not pure.,And as touching all this the eyes of those sheep were blinded so that they saw not, and (the eyes of) their shepherds likewise; and they delivered them in large numbers to their shepherds for,destruction, and they trampled the sheep with their feet and devoured them. And the Lord of the sheep remained unmoved till all the sheep were dispersed over the field and mingled with them (i.e. the,beasts), and they (i.e. the shepherds) did not save them out of the hand of the beasts. And this one who wrote the book carried it up, and showed it and read it before the Lord of the sheep, and implored Him on their account, and besought Him on their account as he showed Him all the doings,of the shepherds, and gave testimony before Him against all the shepherds. And he took the actual book and laid it down beside Him and departed.
89.56 beasts, and those wild beasts began to tear in pieces those sheep. And I saw that He forsook that their house and their tower and gave them all into the hand of the lions, to tear and devour them,
90.9 in pieces and devoured them. And I saw till horns grew upon those lambs, and the ravens cast down their horns; and I saw till there sprouted a great horn of one of those sheep, and their eye
90.28 And I stood up to see till they folded up that old house; and carried off all the pillars, and all the beams and ornaments of the house were at the same time folded up with it, and they carried 90.29 it off and laid it in a place in the south of the land. And I saw till the Lord of the sheep brought a new house greater and loftier than that first, and set it up in the place of the first which had beer folded up: all its pillars were new, and its ornaments were new and larger than those of the first, the old one which He had taken away, and all the sheep were within it.
91.12 And after that there shall be another, the eighth week, that of righteousness, And a sword shall be given to it that a righteous judgement may be executed on the oppressors, And sinners shall be delivered into the hands of the righteous. 91.13 And at its close they shall acquire houses through their righteousness, And a house shall be built for the Great King in glory for evermore, 91.14 And now, my son Methuselah, call to me all thy brothers And gather together to me all the sons of thy mother; For the word calls me, And the spirit is poured out upon me, That I may show you everything That shall befall you for ever.\',And there upon Methuselah went and summoned to him all his brothers and assembled his relatives.",And he spake unto all the children of righteousness and said:",Hear,ye sons of Enoch, all the words of your father, And hearken aright to the voice of my mouth; For I exhort you and say unto you, beloved:,Love uprightness and walk therein. And draw not nigh to uprightness with a double heart, And associate not with those of a double heart,But walk in righteousness, my sons. And it shall guide you on good paths, And righteousness shall be your companion.,For I know that violence must increase on the earth, And a great chastisement be executed on the earth, And all unrighteousness come to an end:Yea, it shall be cut off from its roots, And its whole structure be destroyed.,And unrighteousness shall again be consummated on the earth, And all the deeds of unrighteousness and of violence And transgression shall prevail in a twofold degree.,And when sin and unrighteousness and blasphemy And violence in all kinds of deeds increase, And apostasy and transgression and uncleanness increase,A great chastisement shall come from heaven upon all these, And the holy Lord will come forth with wrath and chastisement To execute judgement on earth.,In those days violence shall be cut off from its roots, And the roots of unrighteousness together with deceit, And they shall be destroyed from under heaven.,And all the idols of the heathen shall be abandoned, And the temples burned with fire, And they shall remove them from the whole earth,And they (i.e. the heathen) shall be cast into the judgement of fire, And shall perish in wrath and in grievous judgement for ever.,And the righteous shall arise from their sleep, And wisdom shall arise and be given unto them.,after that the roots of unrighteousness shall be cut off, and the sinners shall be destroyed by the sword . . . shall be cut off from the blasphemers in every place, and those who plan violence and those who commit blasphemy shall perish by the sword.,And now I tell you, my sons, and show you The paths of righteousness and the paths of violence. Yea, I will show them to you again That ye may know what will come to pass.,And now, hearken unto me, my sons, And walk in the paths of righteousness, And walk not in the paths of violence; For all who walk in the paths of unrighteousness shall perish for ever.\',And after that there shall be another, the eighth week, that of righteousness, And a sword shall be given to it that a righteous judgement may be executed on the oppressors, And sinners shall be delivered into the hands of the righteous.,And at its close they shall acquire houses through their righteousness, And a house shall be built for the Great King in glory for evermore,,And all mankind shall look to the path of uprightness.",And after that, in the ninth week, the righteous judgement shall be revealed to the whole world, b And all the works of the godless shall vanish from all the earth, c And the world shall be written down for destruction.,And after this, in the tenth week in the seventh part, There shall be the great eternal judgement, In which He will execute vengeance amongst the angels.,And the first heaven shall depart and pass away, And a new heaven shall appear, And all the powers of the heavens shall give sevenfold light.,And after that there will be many weeks without number for ever, And all shall be in goodness and righteousness, And sin shall no more be mentioned for ever. 91.14 Hear,ye sons of Enoch, all the words of your father, And hearken aright to the voice of my mouth; For I exhort you and say unto you, beloved: 91.15 And after this, in the tenth week in the seventh part, There shall be the great eternal judgement, In which He will execute vengeance amongst the angels. 91.16 And the first heaven shall depart and pass away, And a new heaven shall appear, And all the powers of the heavens shall give sevenfold light. 91.17 And after that there will be many weeks without number for ever, And all shall be in goodness and righteousness, And sin shall no more be mentioned for ever.
93.1 And at its close shall be elected The elect righteous of the eternal plant of righteousness, To receive sevenfold instruction concerning all His creation. 93.2 And after that Enoch both gave and began to recount from the books. And Enoch said:",Concerning the children of righteousness and concerning the elect of the world, And concerning the plant of uprightness, I will speak these things, Yea, I Enoch will declare (them) unto you, my sons:According to that which appeared to me in the heavenly vision, And which I have known through the word of the holy angels, And have learnt from the heavenly tablets.\',And Enoch began to recount from the books and said: \' I was born the seventh in the first week, While judgement and righteousness still endured.,And after me there shall arise in the second week great wickedness, And deceit shall have sprung up; And in it there shall be the first end.And in it a man shall be saved; And after it is ended unrighteousness shall grow up, And a law shall be made for the sinners.And after that in the third week at its close A man shall be elected as the plant of righteous judgement, And his posterity shall become the plant of righteousness for evermore.,And after that in the fourth week, at its close, Visions of the holy and righteous shall be seen, And a law for all generations and an enclosure shall be made for them.,And after that in the fifth week, at its close, The house of glory and dominion shall be built for ever.,And after that in the sixth week all who live in it shall be blinded, And the hearts of all of them shall godlessly forsake wisdom.And in it a man shall ascend; And at its close the house of dominion shall be burnt with fire, And the whole race of the chosen root shall be dispersed.,And after that in the seventh week shall an apostate generation arise, And many shall be its deeds, And all its deeds shall be apostate.,And at its close shall be elected The elect righteous of the eternal plant of righteousness, To receive sevenfold instruction concerning all His creation.,For who is there of all the children of men that is able to hear the voice of the Holy One without being troubled And who can think His thoughts and who is there that can behold all the works",of heaven And how should there be one who could behold the heaven, and who is there that could understand the things of heaven and see a soul or a spirit and could tell thereof, or ascend and see,all their ends and think them or do like them And who is there of all men that could know what is the breadth and the length of the earth, and to whom has been shown the measure of all of them,Or is there any one who could discern the length of the heaven and how great is its height, and upon what it is founded, and how great is the number of the stars, and where all the luminaries rest ' "93.3 And Enoch began to recount from the books and said: ' I was born the seventh in the first week, While judgement and righteousness still endured." '93.4 And after me there shall arise in the second week great wickedness, And deceit shall have sprung up; And in it there shall be the first end.And in it a man shall be saved; And after it is ended unrighteousness shall grow up, And a law shall be made for the sinners.And after that in the third week at its close A man shall be elected as the plant of righteous judgement, And his posterity shall become the plant of righteousness for evermore. 93.5 And after that Enoch both gave and began to recount from the books. And Enoch said:",Concerning the children of righteousness and concerning the elect of the world, And concerning the plant of uprightness, I will speak these things, Yea, I Enoch will declare (them) unto you, my sons:According to that which appeared to me in the heavenly vision, And which I have known through the word of the holy angels, And have learnt from the heavenly tablets.\',And Enoch began to recount from the books and said: \' I was born the seventh in the first week, While judgement and righteousness still endured.,And after me there shall arise in the second week great wickedness, And deceit shall have sprung up; And in it there shall be the first end.And in it a man shall be saved; And after it is ended unrighteousness shall grow up, And a law shall be made for the sinners.And after that in the third week at its close A man shall be elected as the plant of righteous judgement, And his posterity shall become the plant of righteousness for evermore.,And after that in the fourth week, at its close, Visions of the holy and righteous shall be seen, And a law for all generations and an enclosure shall be made for them.,And after that in the fifth week, at its close, The house of glory and dominion shall be built for ever.,And after that in the sixth week all who live in it shall be blinded, And the hearts of all of them shall godlessly forsake wisdom.And in it a man shall ascend; And at its close the house of dominion shall be burnt with fire, And the whole race of the chosen root shall be dispersed.,And after that in the seventh week shall an apostate generation arise, And many shall be its deeds, And all its deeds shall be apostate.,And at its close shall be elected The elect righteous of the eternal plant of righteousness, To receive sevenfold instruction concerning all His creation.,For who is there of all the children of men that is able to hear the voice of the Holy One without being troubled And who can think His thoughts and who is there that can behold all the works",of heaven And how should there be one who could behold the heaven, and who is there that could understand the things of heaven and see a soul or a spirit and could tell thereof, or ascend and see,all their ends and think them or do like them And who is there of all men that could know what is the breadth and the length of the earth, and to whom has been shown the measure of all of them,Or is there any one who could discern the length of the heaven and how great is its height, and upon what it is founded, and how great is the number of the stars, and where all the luminaries rest 93.6 And after that in the fourth week, at its close, Visions of the holy and righteous shall be seen, And a law for all generations and an enclosure shall be made for them. 93.7 And after that in the fifth week, at its close, The house of glory and dominion shall be built for ever. 93.8 And after that in the sixth week all who live in it shall be blinded, And the hearts of all of them shall godlessly forsake wisdom.And in it a man shall ascend; And at its close the house of dominion shall be burnt with fire, And the whole race of the chosen root shall be dispersed. 93.9 And after that in the seventh week shall an apostate generation arise, And many shall be its deeds, And all its deeds shall be apostate.
94.1 And now I say unto you, my sons, love righteousness and walk therein; For the paths of righteousness are worthy of acceptation, But the paths of unrighteousness shall suddenly be destroyed and vanish.
94.1 Thus I speak and declare unto you: He who hath created you will overthrow you, And for your fall there shall be no compassion, And your Creator will rejoice at your destruction. 94.7 Woe to those who build their houses with sin; For from all their foundations shall they be overthrown, And by the sword shall they fall. And those who acquire gold and silver in judgement suddenly shall perish. 94.8 Woe to you, ye rich, for ye have trusted in your riches, And from your riches shall ye depart, Because ye have not remembered the Most High in the days of your riches. 94.9 Ye have committed blasphemy and unrighteousness, And have become ready for the day of slaughter, And the day of darkness and the day of the great judgement.
94.10 And now I say unto you, my sons, love righteousness and walk therein; For the paths of righteousness are worthy of acceptation, But the paths of unrighteousness shall suddenly be destroyed and vanish.,And to certain men of a generation shall the paths of violence and of death be revealed, And they shall hold themselves afar from them, And shall not follow them.,And now I say unto you the righteous: Walk not in the paths of wickedness, nor in the paths of death, And draw not nigh to them, lest ye be destroyed.,But seek and choose for yourselves righteousness and an elect life, And walk in the paths of peace, And ye shall live and prosper.,And hold fast my words in the thoughts of your hearts, And suffer them not to be effaced from your hearts;For I know that sinners will tempt men to evilly-entreat wisdom, So that no place may be found for her, And no manner of temptation may minish.,Woe to those who build unrighteousness and oppression And lay deceit as a foundation; For they shall be suddenly overthrown, And they shall have no peace.,Woe to those who build their houses with sin; For from all their foundations shall they be overthrown, And by the sword shall they fall. And those who acquire gold and silver in judgement suddenly shall perish.,Woe to you, ye rich, for ye have trusted in your riches, And from your riches shall ye depart, Because ye have not remembered the Most High in the days of your riches.,Ye have committed blasphemy and unrighteousness, And have become ready for the day of slaughter, And the day of darkness and the day of the great judgement.,Thus I speak and declare unto you: He who hath created you will overthrow you, And for your fall there shall be no compassion, And your Creator will rejoice at your destruction.,And your righteous ones in those days shall be A reproach to the sinners and the godless."
95.4 Woe to you who fulminate anathemas which cannot be reversed: Healing shall therefore be far from you because of your sins." 95.5 Woe to you who requite your neighbour with evil; For ye shall be requited according to your works." 95.6 Woe to you, lying witnesses, And to those who weigh out injustice, For suddenly shall ye perish. 95.7 Woe to you, sinners, for ye persecute the righteous; For ye shall be delivered up and persecuted because of injustice, And heavy shall its yoke be upon you.
96.1 Be hopeful, ye righteous; for suddenly shall the sinners perish before you, And ye shall have lordship over them according to your desires.
96.4 Woe unto you, ye sinners, for your riches make you appear like the righteous, But your hearts convict you of being sinners, And this fact shall be a testimony against you for a memorial of (your) evil deeds. 96.5 Woe to you who devour the finest of the wheat, And drink wine in large bowls, And tread under foot the lowly with your might. 96.6 Woe to you who drink water from every fountain, For suddenly shall ye be consumed and wither away, Because ye have forsaken the fountain of life. 96.7 Woe to you who work unrighteousness And deceit and blasphemy: It shall be a memorial against you for evil." 96.8 Woe to you, ye mighty, Who with might oppress the righteous; For the day of your destruction is coming.In those days many and good days shall come to the righteous-in the day of your judgement.
97.7 Woe to you, ye sinners, who live on the mid ocean and on the dry land, Whose remembrance is evil against you.' "97.8 Woe to you who acquire silver and gold in unrighteousness and say: ' We have become rich with riches and have possessions; And have acquired everything we have desired." '97.9 And now let us do what we purposed: For we have gathered silver,' "97.10 Believe, ye righteous, that the sinners will become a shame And perish in the day of unrighteousness.,Be it known unto you (ye sinners) that the Most High is mindful of your destruction, And the angels of heaven rejoice over your destruction.,What will ye do, ye sinners, And whither will ye flee on that day of judgement, When ye hear the voice of the prayer of the righteous,Yea, ye shall fare like unto them, Against whom this word shall be a testimony: ' Ye have been companions of sinners.,And in those days the prayer of the righteous shall reach unto the Lord, And for you the days of your judgement shall come.,And all the words of your unrighteousness shall be read out before the Great Holy One, And your faces shall be covered with shame, And He will reject every work which is grounded on unrighteousness.,Woe to you, ye sinners, who live on the mid ocean and on the dry land, Whose remembrance is evil against you.,Woe to you who acquire silver and gold in unrighteousness and say: ' We have become rich with riches and have possessions; And have acquired everything we have desired.,And now let us do what we purposed: For we have gathered silver,,And many are the husbandmen in our houses.,And our granaries are (brim) full as with water,,Yea and like water your lies shall flow away; For your riches shall not abide But speedily ascend from you;For ye have acquired it all in unrighteousness, And ye shall be given over to a great curse." 98.2 For ye men shall put on more adornments than a woman, And coloured garments more than a virgin: In royalty and in grandeur and in power, And in silver and in gold and in purple, And in splendour and in food they shall be poured out as water. 98.3 Therefore they shall be wanting in doctrine and wisdom, And they shall perish thereby together with their possessions; And with all their glory and their splendour, And in shame and in slaughter and in great destitution, Their spirits shall be cast into the furnace of fire. 98.3 off your necks and slay you, and have no mercy upon you. Woe to you who rejoice in the tribulation of the righteous; for no grave shall be dug for you. Woe to you who set at nought the words of
98.6 I have sworn unto you, ye sinners, by the Holy Great One, That all your evil deeds are revealed in the heavens, And that none of your deeds of oppression are covered and hidden.
98.6 neighbour. Therefore they shall have no peace but die a sudden death."
98.11 Woe to you, ye obstinate of heart, who work wickedness and eat blood: Whence have ye good things to eat and to drink and to be filled From all the good things which the Lord the Most High has placed in abundance on the earth; therefore ye shall have no peace. 98.12 Woe to you who love the deeds of unrighteousness: wherefore do ye hope for good hap unto yourselves know that ye shall be delivered into the hands of the righteous, and they shall cut 98.13 And now I swear unto you, to the wise and to the foolish, For ye shall have manifold experiences on the earth.,For ye men shall put on more adornments than a woman, And coloured garments more than a virgin: In royalty and in grandeur and in power, And in silver and in gold and in purple, And in splendour and in food they shall be poured out as water.,Therefore they shall be wanting in doctrine and wisdom, And they shall perish thereby together with their possessions; And with all their glory and their splendour, And in shame and in slaughter and in great destitution, Their spirits shall be cast into the furnace of fire.,I have sworn unto you, ye sinners, as a mountain has not become a slave, And a hill does not become the handmaid of a woman, Even so sin has not been sent upon the earth, But man of himself has created it, And under a great curse shall they fall who commit it.,And barrenness has not been given to the woman, But on account of the deeds of her own hands she dies without children.,I have sworn unto you, ye sinners, by the Holy Great One, That all your evil deeds are revealed in the heavens, And that none of your deeds of oppression are covered and hidden.,And do not think in your spirit nor say in your heart that ye do not know and that ye do not see",that every sin is every day recorded in heaven in the presence of the Most High. From henceforth ye know that all your oppression wherewith ye oppress is written down every day till the day of your judgement.",Woe to you, ye fools, for through your folly shall ye perish: and ye transgress against the wise,,and so good hap shall not be your portion. And now, know ye that ye are prepared for the day of destruction: wherefore do not hope to live, ye sinners, but ye shall depart and die; for ye know no ransom; for ye are prepared for the day of the great judgement, for the day of tribulation and great shame for your spirits.,Woe to you, ye obstinate of heart, who work wickedness and eat blood: Whence have ye good things to eat and to drink and to be filled From all the good things which the Lord the Most High has placed in abundance on the earth; therefore ye shall have no peace.,Woe to you who love the deeds of unrighteousness: wherefore do ye hope for good hap unto yourselves know that ye shall be delivered into the hands of the righteous, and they shall cut,off your necks and slay you, and have no mercy upon you. Woe to you who rejoice in the tribulation of the righteous; for no grave shall be dug for you. Woe to you who set at nought the words of,the righteous; for ye shall have no hope of life. Woe to you who write down lying and godless words; for they write down their lies that men may hear them and act godlessly towards (their)",neighbour. Therefore they shall have no peace but die a sudden death."
99.1 But in those days blessed are all they who accept the words of wisdom, and understand them, And observe the paths of the Most High, and walk in the path of His righteousness, And become not godless with the godless; For they shall be saved.
99.1 Woe to you who work godlessness, And glory in lying and extol them: Ye shall perish, and no happy life shall be yours. 99.2 Woe to them who pervert the words of uprightness, And transgress the eternal law, And transform themselves into what they were not into sinners: They shall be trodden under foot upon the earth.
99.9 Through these they shall become godless and fearful; For they shall have wrought all their work in a lie, And shall have worshiped a stone: Therefore in an instant shall they perish.
99.11 Woe to you who spread evil to your neighbours; For you shall be slain in Sheol."
99.12 Woe to you who make deceitful and false measures, And (to them) who cause bitterness on the earth; For they shall thereby be utterly consumed.
99.13 Woe to you who build your houses through the grievous toil of others, And all their building materials are the bricks and stones of sin; I tell you ye shall have no peace.
100.4 In those days the angels shall descend into the secret places And gather together into one place all those who brought down sin And the Most High will arise on that day of judgement To execute great judgement amongst sinners." 100.5 And over all the righteous and holy He will appoint guardians from amongst the holy angels To guard them as the apple of an eye, Until He makes an end of all wickedness and all sin, And though the righteous sleep a long sleep, they have nought to fear. 100.6 And (then) the children of the earth shall see the wise in security, And shall understand all the words of this book, And recognize that their riches shall not be able to save them In the overthrow of their sins. 100.7 Woe to you, Sinners, on the day of strong anguish, Ye who afflict the righteous and burn them with fire: Ye shall be requited according to your works. 100.8 Woe to you, ye obstinate of heart, Who watch in order to devise wickedness: Therefore shall fear come upon you And there shall be none to help you. 100.9 Woe to you, ye sinners, on account of the words of your mouth, And on account of the deeds of your hands which your godlessness as wrought, In blazing flames burning worse than fire shall ye burn.
101.5 in sore trouble And therefore do they fear because all their goodly possessions go upon the sea with them, and they have evil forebodings of heart that the sea will swallow them and they will 101.6 perish therein. Are not the entire sea and all its waters, and all its movements, the work of the Most
102.9 I tell you, ye sinners, ye are content to eat and drink, and rob and sin, and strip men naked, and
103.2 Mighty One in dominion, and by His greatness I swear to you. I know a mystery And have read the heavenly tablets, And have seen the holy books, And have found written therein and inscribed regarding them:' "
103.5 Woe to you, ye sinners, when ye have died, If ye die in the wealth of your sins, And those who are like you say regarding you: ' Blessed are the sinners: they have seen all their days." 103.8 And into darkness and chains and a burning flame where there is grievous judgement shall your spirits enter; And the great judgement shall be for all the generations of the world. Woe to you, for ye shall have no peace.
104.2 One: and your names are written before the glory of the Great One. Be hopeful; for aforetime ye were put to shame through ill and affliction; but now ye shall shine as the lights of heaven, 104.3 ye shall shine and ye shall be seen, and the portals of heaven shall be opened to you. And in your cry, cry for judgement, and it shall appear to you; for all your tribulation shall be visited on the 104.4 rulers, and on all who helped those who plundered you. Be hopeful, and cast not away your hopes for ye shall have great joy as the angels of heaven. What shall ye be obliged to do Ye shall not have to hide on the day of the great judgement and ye shall not be found as sinners, and the eternal 104.5 I swear unto you, that in heaven the angels remember you for good before the glory of the Great,One: and your names are written before the glory of the Great One. Be hopeful; for aforetime ye were put to shame through ill and affliction; but now ye shall shine as the lights of heaven,,ye shall shine and ye shall be seen, and the portals of heaven shall be opened to you. And in your cry, cry for judgement, and it shall appear to you; for all your tribulation shall be visited on the,rulers, and on all who helped those who plundered you. Be hopeful, and cast not away your hopes for ye shall have great joy as the angels of heaven. What shall ye be obliged to do Ye shall not have to hide on the day of the great judgement and ye shall not be found as sinners, and the eternal,judgement shall be far from you for all the generations of the world. And now fear not, ye righteous, when ye see the sinners growing strong and prospering in their ways: be not companions with them,,but keep afar from their violence; for ye shall become companions of the hosts of heaven. And, although ye sinners say: \' All our sins shall not be searched out and be written down, nevertheless",they shall write down all your sins every day. And now I show unto you that light and darkness,,day and night, see all your sins. Be not godless in your hearts, and lie not and alter not the words of uprightness, nor charge with lying the words of the Holy Great One, nor take account of your,idols; for all your lying and all your godlessness issue not in righteousness but in great sin. And now I know this mystery, that sinners will alter and pervert the words of righteousness in many ways, and will speak wicked words, and lie, and practice great deceits, and write books concerning,their words. But when they write down truthfully all my words in their languages, and do not change or minish ought from my words but write them all down truthfully -all that I first testified,concerning them. Then, I know another mystery, that books will be given to the righteous and the,wise to become a cause of joy and uprightness and much wisdom. And to them shall the books be given, and they shall believe in them and rejoice over them, and then shall all the righteous who have learnt therefrom all the paths of uprightness be recompensed.\' 104.6 judgement shall be far from you for all the generations of the world. And now fear not, ye righteous, when ye see the sinners growing strong and prospering in their ways: be not companions with them, 104.7 but keep afar from their violence; for ye shall become companions of the hosts of heaven. And, although ye sinners say: \' All our sins shall not be searched out and be written down, nevertheless" 104.8 they shall write down all your sins every day. And now I show unto you that light and darkness, 104.9 day and night, see all your sins. Be not godless in your hearts, and lie not and alter not the words of uprightness, nor charge with lying the words of the Holy Great One, nor take account of your 104.11 their words. But when they write down truthfully all my words in their languages, and do not change or minish ought from my words but write them all down truthfully -all that I first testified 104.12 concerning them. Then, I know another mystery, that books will be given to the righteous and the' "104.13 wise to become a cause of joy and uprightness and much wisdom. And to them shall the books be given, and they shall believe in them and rejoice over them, and then shall all the righteous who have learnt therefrom all the paths of uprightness be recompensed.'" 106.4 And his father Lamech was afraid of him and"
106.19 And after some days my son Methuselah took a wife for his son Lamech, and she became,pregt by him and bore a son. And his body was white as snow and red as the blooming of a rose, and the hair of his head and his long locks were white as wool, and his eyes beautiful. And when he opened his eyes, he lighted up the whole house like the sun, and the whole house,was very bright. And thereupon he arose in the hands of the midwife, opened his mouth, and conversed with the Lord of righteousness.,And his father Lamech was afraid of him and",fled, and came to his father Methuselah. And he said unto him: \' I have begotten a strange son, diverse from and unlike man, and resembling the sons of the God of heaven; and his nature is different and he is not like us, and his eyes are as the rays of the sun, and his,countece is glorious. And it seems to me that he is not sprung from me but from the angels, and I fear that in his days a wonder may be,wrought on the earth. And now, my father, I am here to petition thee and implore thee that thou mayest go to Enoch, our father, and learn from him the truth, for his dwelling-place is,amongst the angels.\' And when Methuselah heard the words of his son, he came to me to the ends of the earth; for he had heard that,was there, and he cried aloud, and I heard his voice and I came to him. And,said unto him: \' Behold, here am I, my son, wherefore hast,thou come to me \' And he answered and said: \' Because of a great cause of anxiety have I come to thee, and because of a disturbing vision,have I approached. And now, my father, hear me: unto Lamech my son there hath been born a son, the like of whom there is none, and his nature is not like man\'s nature, and the colour of his body is whiter than snow and redder than the bloom of a rose, and the hair of his head is whiter than white wool, and his eyes are like the rays of the sun, and he opened his eyes and,thereupon lighted up the whole house. And he arose in the hands of the midwife, and opened,his mouth and blessed the Lord of heaven. And his father Lamech became afraid and fled to me, and did not believe that he was sprung from him, but that he was in the likeness of the angels of heaven; and behold I have come to thee that thou mayest make known to me the truth.\' And I, Enoch, answered and said unto him: \'The Lord will do a new thing on the earth, and this I have already seen in a vision, and make known to thee that in the generation of my father Jared some of the angels of heaven transgressed the word of the Lord. And behold they commit sin and transgress the law, and have united themselves with women and commit sin with them, and have married some of them, and have begot children by them. And they shall produce on the earth giants not according to the spirit, but according to the flesh, and there shall be a great punishment on the earth, and the earth shall be cleansed from all impurity. Yea, there shall come a great destruction over the whole earth, and there shall be a deluge and,a great destruction for one year. And this son who has been born unto you shall be left on the earth, and his three children shall be saved with him: when all mankind that are on the earth,shall die he and his sons shall be saved. And now make known to thy son Lamech that he who has been born is in truth his son, and call his name Noah; for he shall be left to you, and he and his sons shall be saved from the destruction, which shall come upon the earth on account of all the sin and all the unrighteousness, which shall be consummated on the earth in his days. And after that there shall be still more unrighteousness than that which was first consummated on the earth; for I know the mysteries of the holy ones; for He, the Lord, has showed me and informed me, and I have read (them) in the heavenly tablets.
108.3 Another book which Enoch wrote for his son Methuselah and for those who will come after him,,and keep the law in the last days. Ye who have done good shall wait for those days till an end is made of those who work evil; and an end of the might of the transgressors. And wait ye indeed till sin has passed away, for their names shall be blotted out of the book of life and out of the holy books, and their seed shall be destroyed for ever, and their spirits shall be slain, and they shall cry and make lamentation in a place that is a chaotic wilderness, and in the fire shall they burn; for there is no earth there. And I saw there something like an invisible cloud; for by reason of its depth I could not look over, and I saw a flame of fire blazing brightly, and things like shining,mountains circling and sweeping to and fro. And I asked one of the holy angels who was with me and said unto him: \' What is this shining thing for it is not a heaven but only the flame of a blazing",fire, and the voice of weeping and crying and lamentation and strong pain.\' And he said unto me: \' This place which thou seest-here are cast the spirits of sinners and blasphemers, and of those who work wickedness, and of those who pervert everything that the Lord hath spoken through the mouth,of the prophets-(even) the things that shall be. For some of them are written and inscribed above in the heaven, in order that the angels may read them and know that which shall befall the sinners, and the spirits of the humble, and of those who have afflicted their bodies, and been recompensed,by God; and of those who have been put to shame by wicked men: Who love God and loved neither gold nor silver nor any of the good things which are in the world, but gave over their bodies to torture. Who, since they came into being, longed not after earthly food, but regarded everything as a passing breath, and lived accordingly, and the Lord tried them much, and their spirits were,found pure so that they should bless His name. And all the blessings destined for them I have recounted in the books. And he hath assigned them their recompense, because they have been found to be such as loved heaven more than their life in the world, and though they were trodden under foot of wicked men, and experienced abuse and reviling from them and were put to shame,,yet they blessed Me. And now I will summon the spirits of the good who belong to the generation of light, and I will transform those who were born in darkness, who in the flesh were not recompensed,with such honour as their faithfulness deserved. And I will bring forth in shining light those who",have loved My holy name, and I will seat each on the throne of his honour. And they shall be resplendent for times without number; for righteousness is the judgement of God; for to the faithful,He will give faithfulness in the habitation of upright paths. And they shall see those who were,,born in darkness led into darkness, while the righteous shall be resplendent. And the sinners shall cry aloud and see them resplendent, and they indeed will go where days and seasons are prescribed for them.\' 108.7 of the prophets-(even) the things that shall be. For some of them are written and inscribed above in the heaven, in order that the angels may read them and know that which shall befall the sinners, and the spirits of the humble, and of those who have afflicted their bodies, and been recompensed 108.8 by God; and of those who have been put to shame by wicked men: Who love God and loved neither gold nor silver nor any of the good things which are in the world, but gave over their bodies to torture. Who, since they came into being, longed not after earthly food, but regarded everything as a passing breath, and lived accordingly, and the Lord tried them much, and their spirits were " None
|32. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Argo, destruction of
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 33, 39, 40, 45, 48; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 33, 39, 40, 45, 48
|33. Anon., Jubilees, 1.29, 5.8-5.9 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Flood/Deluge, Great/Noahs, Destruction of • Temple destruction of Jerusalem • Temple, Destruction of Second • Temple, Temple destruction • evil, destruction of
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 145; Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 34; Stuckenbruck (2007), 1 Enoch 91-108, 139, 669; Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 223
1.29 and let not the spirit of Beliar rule over them to accuse them before Thee, and to ensnare them from all the paths of righteousness, so that they may perish from before Thy face.
5.8 But Noah found grace before the eyes of the Lord. 5.9 And against the angels whom He had sent upon the earth, He was exceedingly wroth, and He gave commandment to root them out of all their dominion, '' None
|34. Hebrew Bible, Daniel, 2.34-2.35, 7.9-7.10, 7.13, 7.16, 8.9-8.14, 9.2, 9.25-9.27, 12.2, 12.11 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Day, of the Destruction of Iniquity/Sin/Wickedness • Destruction of the Second Temple • Destruction of the Temple • Eschatology/Eschatological, Punishment/Destruction • Jerusalem Temple, destruction • Jerusalem Temple, destruction of • Jewish culture, Jerusalem Temple, destruction of • Sudden/Quick Destruction • Temple destruction of Jerusalem • Temple in Jerusalem, Destruction of • Temple, Destruction • Temple, Destruction of First • Temple, Jerusalem, destruction • Temple, Jerusalem, destruction, impact of • Temple, sacrificial cult (in Jerusalem), Destruction • destruction • destruction of\n, Rome • destruction of Temple • supersessionism, destruction of Temple and • tefillin, Temple, destruction of • waiting, Jerusalem Temple, destruction of
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 131, 132, 133; Allison (2018), 4 Baruch, 125, 432; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 529; Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 226; Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 49, 141, 299; Crabb (2020), Luke/Acts and the End of History, 103, 104, 133, 285, 286, 297; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 92; Goodman (2006), Judaism in the Roman World: Collected Essays, 208; Hayes (2022), The Literature of the Sages: A Re-Visioning, 22; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 186; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 236, 237; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 129; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 205, 211; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 179; Stuckenbruck (2007), 1 Enoch 91-108, 54, 55, 95, 286, 364, 388
2.34 חָזֵה הֲוַיְתָ עַד דִּי הִתְגְּזֶרֶת אֶבֶן דִּי־לָא בִידַיִן וּמְחָת לְצַלְמָא עַל־רַגְלוֹהִי דִּי פַרְזְלָא וְחַסְפָּא וְהַדֵּקֶת הִמּוֹן׃ 2.35 בֵּאדַיִן דָּקוּ כַחֲדָה פַּרְזְלָא חַסְפָּא נְחָשָׁא כַּסְפָּא וְדַהֲבָא וַהֲווֹ כְּעוּר מִן־אִדְּרֵי־קַיִט וּנְשָׂא הִמּוֹן רוּחָא וְכָל־אֲתַר לָא־הִשְׁתֲּכַח לְהוֹן וְאַבְנָא דִּי־מְחָת לְצַלְמָא הֲוָת לְטוּר רַב וּמְלָת כָּל־אַרְעָא׃
7.9 חָזֵה הֲוֵית עַד דִּי כָרְסָוָן רְמִיו וְעַתִּיק יוֹמִין יְתִב לְבוּשֵׁהּ כִּתְלַג חִוָּר וּשְׂעַר רֵאשֵׁהּ כַּעֲמַר נְקֵא כָּרְסְיֵהּ שְׁבִיבִין דִּי־נוּר גַּלְגִּלּוֹהִי נוּר דָּלִק׃' 7.13 חָזֵה הֲוֵית בְּחֶזְוֵי לֵילְיָא וַאֲרוּ עִם־עֲנָנֵי שְׁמַיָּא כְּבַר אֱנָשׁ אָתֵה הֲוָה וְעַד־עַתִּיק יוֹמַיָּא מְטָה וּקְדָמוֹהִי הַקְרְבוּהִי׃
7.16 קִרְבֵת עַל־חַד מִן־קָאֲמַיָּא וְיַצִּיבָא אֶבְעֵא־מִנֵּהּ עַל־כָּל־דְּנָה וַאֲמַר־לִי וּפְשַׁר מִלַּיָּא יְהוֹדְעִנַּנִי׃
8.9 וּמִן־הָאַחַת מֵהֶם יָצָא קֶרֶן־אַחַת מִצְּעִירָה וַתִּגְדַּל־יֶתֶר אֶל־הַנֶּגֶב וְאֶל־הַמִּזְרָח וְאֶל־הַצֶּבִי׃ 8.11 וְעַד שַׂר־הַצָּבָא הִגְדִּיל וּמִמֶּנּוּ הרים הוּרַם הַתָּמִיד וְהֻשְׁלַךְ מְכוֹן מִקְדָּשׁוֹ׃ 8.12 וְצָבָא תִּנָּתֵן עַל־הַתָּמִיד בְּפָשַׁע וְתַשְׁלֵךְ אֱמֶת אַרְצָה וְעָשְׂתָה וְהִצְלִיחָה׃ 8.13 וָאֶשְׁמְעָה אֶחָד־קָדוֹשׁ מְדַבֵּר וַיֹּאמֶר אֶחָד קָדוֹשׁ לַפַּלְמוֹנִי הַמְדַבֵּר עַד־מָתַי הֶחָזוֹן הַתָּמִיד וְהַפֶּשַׁע שֹׁמֵם תֵּת וְקֹדֶשׁ וְצָבָא מִרְמָס׃ 8.14 וַיֹּאמֶר אֵלַי עַד עֶרֶב בֹּקֶר אַלְפַּיִם וּשְׁלֹשׁ מֵאוֹת וְנִצְדַּק קֹדֶשׁ׃
9.2 בִּשְׁנַת אַחַת לְמָלְכוֹ אֲנִי דָּנִיֵּאל בִּינֹתִי בַּסְּפָרִים מִסְפַּר הַשָּׁנִים אֲשֶׁר הָיָה דְבַר־יְהוָה אֶל־יִרְמִיָה הַנָּבִיא לְמַלֹּאות לְחָרְבוֹת יְרוּשָׁלִַם שִׁבְעִים שָׁנָה׃
9.2 וְעוֹד אֲנִי מְדַבֵּר וּמִתְפַּלֵּל וּמִתְוַדֶּה חַטָּאתִי וְחַטַּאת עַמִּי יִשְׂרָאֵל וּמַפִּיל תְּחִנָּתִי לִפְנֵי יְהוָה אֱלֹהַי עַל הַר־קֹדֶשׁ אֱלֹהָי׃
9.25 וְתֵדַע וְתַשְׂכֵּל מִן־מֹצָא דָבָר לְהָשִׁיב וְלִבְנוֹת יְרוּשָׁלִַם עַד־מָשִׁיחַ נָגִיד שָׁבֻעִים שִׁבְעָה וְשָׁבֻעִים שִׁשִּׁים וּשְׁנַיִם תָּשׁוּב וְנִבְנְתָה רְחוֹב וְחָרוּץ וּבְצוֹק הָעִתִּים׃
9.26 וְאַחֲרֵי הַשָּׁבֻעִים שִׁשִּׁים וּשְׁנַיִם יִכָּרֵת מָשִׁיחַ וְאֵין לוֹ וְהָעִיר וְהַקֹּדֶשׁ יַשְׁחִית עַם נָגִיד הַבָּא וְקִצּוֹ בַשֶּׁטֶף וְעַד קֵץ מִלְחָמָה נֶחֱרֶצֶת שֹׁמֵמוֹת׃
9.27 וְהִגְבִּיר בְּרִית לָרַבִּים שָׁבוּעַ אֶחָד וַחֲצִי הַשָּׁבוּעַ יַשְׁבִּית זֶבַח וּמִנְחָה וְעַל כְּנַף שִׁקּוּצִים מְשֹׁמֵם וְעַד־כָּלָה וְנֶחֱרָצָה תִּתַּךְ עַל־שֹׁמֵם׃
12.2 וְרַבִּים מִיְּשֵׁנֵי אַדְמַת־עָפָר יָקִיצוּ אֵלֶּה לְחַיֵּי עוֹלָם וְאֵלֶּה לַחֲרָפוֹת לְדִרְאוֹן עוֹלָם׃
12.11 וּמֵעֵת הוּסַר הַתָּמִיד וְלָתֵת שִׁקּוּץ שֹׁמֵם יָמִים אֶלֶף מָאתַיִם וְתִשְׁעִים׃'' None
2.34 Thou sawest till that a stone was cut out without hands, which smote the image upon its feet that were of iron and clay, and broke them to pieces. 2.35 Then was the iron, the clay, the brass, the silver, and the gold, broken in pieces together, and became like the chaff of the summer threshing-floors; and the wind carried them away, so that no place was found for them; and the stone that smote the image became a great mountain, and filled the whole earth.
7.9 I beheld Till thrones were placed, And one that was ancient of days did sit: His raiment was as white snow, And the hair of his head like pure wool; His throne was fiery flames, and the wheels thereof burning fire. 7.10 A fiery stream issued And came forth from before him; thousand thousands ministered unto him, And ten thousand times ten thousand stood before him; The judgment was set, And the books were opened.
7.13 I saw in the night visions, And, behold, there came with the clouds of heaven One like unto a son of man, And he came even to the Ancient of days, And he was brought near before Him.
7.16 I came near unto one of them that stood by, and asked him the truth concerning all this. So he told me, and made me know the interpretation of the things:
8.9 And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the beauteous land. 8.10 And it waxed great, even to the host of heaven; and some of the host and of the stars it cast down to the ground, and trampled upon them. 8.11 Yea, it magnified itself, even to the prince of the host; and from him the continual burnt-offering was taken away, and the place of his sanctuary was cast down. 8.12 And the host was given over to it together with the continual burnt-offering through transgression; and it cast down truth to the ground, and it wrought, and prospered. 8.13 Then I heard a holy one speaking; and another holy one said unto that certain one who spoke: ‘How long shall be the vision concerning the continual burnt-offering, and the transgression that causes appalment, to give both the sanctuary and the host to be trampled under foot?’ 8.14 And he said unto me: ‘Unto two thousand and three hundred evenings and mornings; then shall the sanctuary be victorious.’
9.2 in the first year of his reign I Daniel meditated in the books, over the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that He would accomplish for the desolations of Jerusalem seventy years.
9.25 Know therefore and discern, that from the going forth of the word to restore and to build Jerusalem unto one anointed, a prince, shall be seven weeks; and for threescore and two weeks, it shall be built again, with broad place and moat, but in troublous times.
9.26 And after the threescore and two weeks shall an anointed one be cut off, and be no more; and the people of a prince that shall come shall destroy the city and the sanctuary; but his end shall be with a flood; and unto the end of the war desolations are determined.
9.27 And he shall make a firm covet with many for one week; and for half of the week he shall cause the sacrifice and the offering to cease; and upon the wing of detestable things shall be that which causeth appalment; and that until the extermination wholly determined be poured out upon that which causeth appalment.’
12.2 And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to reproaches and everlasting abhorrence.
12.11 And from the time that the continual burnt-offering shall be taken away, and the detestable thing that causes appalment set up, there shall be a thousand two hundred and ninety days.' ' None
|35. Septuagint, 1 Maccabees, 1.54, 2.7, 3.41, 9.50 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Gaza, destruction of by Alexander Jannaeus • Jerusalem Temple, destruction • Jerusalem, second temple of, description of cult after destruction of • Temple in Jerusalem, Destruction of • Temple, Destruction • Temple, Jerusalem, destruction • Tyre, destruction of • priests adolescent, Jewish, memory of after the destruction of the second temple
Found in books: Allison (2018), 4 Baruch, 106, 162; Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 284; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 335; Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 141; Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 36; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 205; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 76, 129
1.54 Now on the fifteenth day of Chislev, in the one hundred and forty-fifth year, they erected a desolating sacrilege upon the altar of burnt offering. They also built altars in the surrounding cities of Judah,
2.7 and said, "Alas! Why was I born to see this,the ruin of my people, the ruin of the holy city,and to dwell there when it was given over to the enemy,the sanctuary given over to aliens?
3.41 When the traders of the region heard what was said to them, they took silver and gold in immense amounts, and fetters, and went to the camp to get the sons of Israel for slaves. And forces from Syria and the land of the Philistines joined with them.
9.50 Bacchides then returned to Jerusalem and built strong cities in Judea: the fortress in Jericho, and Emmaus, and Beth-horon, and Bethel, and Timnath, and Pharathon, and Tephon, with high walls and gates and bars.'' None
|36. Septuagint, 2 Maccabees, 2.4-2.8, 7.33 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Antioch, synagogue, synagogue, destruction (converted into church), tomb of Maccabean martyrs • Eupolemus, Jerusalem destruction • Temple in Jerusalem, Destruction of • Temple, sacrificial cult (in Jerusalem), Destruction • destruction of\n, Rome
Found in books: Allison (2018), 4 Baruch, 45; Crabb (2020), Luke/Acts and the End of History, 285; Levine (2005), The Ancient Synagogue, The First Thousand Years, 296; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 120; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 199
2.4 It was also in the writing that the prophet, having received an oracle, ordered that the tent and the ark should follow with him, and that he went out to the mountain where Moses had gone up and had seen the inheritance of God.'" "2.5 And Jeremiah came and found a cave, and he brought there the tent and the ark and the altar of incense, and he sealed up the entrance.'" "2.6 Some of those who followed him came up to mark the way, but could not find it.'" "2.7 When Jeremiah learned of it, he rebuked them and declared: 'The place shall be unknown until God gathers his people together again and shows his mercy.'" "2.8 And then the Lord will disclose these things, and the glory of the Lord and the cloud will appear, as they were shown in the case of Moses, and as Solomon asked that the place should be specially consecrated.'" "
7.33 And if our living Lord is angry for a little while, to rebuke and discipline us, he will again be reconciled with his own servants.'" " None
|37. Septuagint, Ecclesiasticus (Siracides), 11.18, 35.1-35.3, 40.25 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Second Temple, destruction of • Sudden/Quick Destruction • Temple, sacrificial cult (in Jerusalem), Destruction • destruction, sudden
Found in books: Ganzel and Holtz (2020), Contextualizing Jewish Temples, 159; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 74, 77; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 117; Stuckenbruck (2007), 1 Enoch 91-108, 263, 319
35.1 Give to the Most High as he has given,and as generously as your hand has found.
35.1 He who keeps the law makes many offerings;he who heeds the commandments sacrifices a peace offering. 35.2 He who returns a kindness offers fine flour,and he who gives alms sacrifices a thank offering. 35.2 Mercy is as welcome when he afflicts them as clouds of rain in the time of drought. 35.3 To keep from wickedness is pleasing to the Lord,and to forsake unrighteousness is atonement.
40.25 Gold and silver make the foot stand sure,but good counsel is esteemed more than both.' ' None
|38. Septuagint, Judith, 9.1 (2nd cent. BCE - 0th cent. CE)
Tagged with subjects: • Jerusalem, Destruction of • Temple in Jerusalem, Destruction of
Found in books: Allison (2018), 4 Baruch, 116; Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 38
9.1 Then Judith fell upon her face, and put ashes on her head, and uncovered the sackcloth she was wearing; and at the very time when that evening's incense was being offered in the house of God in Jerusalem, Judith cried out to the Lord with a loud voice, and said, "" None
|39. Septuagint, Wisdom of Solomon, 1.8, 5.5, 5.8 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Destruction of the Temple • God,destruction/punishment of • Sudden/Quick Destruction • destruction, of rich
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 132; Levison (2009), Filled with the Spirit, 249; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 139; Stuckenbruck (2007), 1 Enoch 91-108, 263, 280
1.8 Their transgressions (went) beyond those of the heathen before them; They utterly polluted the holy things of the Lord.
1.8 therefore no one who utters unrighteous things will escape notice,and justice, when it punishes, will not pass him by.
5.5 Who, then, can take aught of all that Thou hast made, except Thou Thyself givest?
5.5 Why has he been numbered among the sons of God?And why is his lot among the saints?"
5.8 Cause not Thy hand to be heavy upon us, Lest through necessity we sin.
5.8 What has our arrogance profited us?And what good has our boasted wealth brought us?"'' None
|40. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Argo, destruction of
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 36; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 36
|41. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Destruction • Temple, sacrificial cult (in Jerusalem), Destruction • destruction, of rich
Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 139; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 155, 156, 185; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 117
|42. None, None, nan (2nd cent. BCE - 2nd cent. CE)
Tagged with subjects: • Temple in Jerusalem, Destruction of • Temple, Destruction
Found in books: Allison (2018), 4 Baruch, 162; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 279
|43. Anon., Sibylline Oracles, 3.63-3.74, 3.319-3.320, 3.702-3.706, 3.762-3.785, 3.795-3.829, 5.143, 5.159-5.160, 5.250, 5.398-5.413 (1st cent. BCE - 5th cent. CE)
Tagged with subjects: • Eschatology/Eschatological, Punishment/Destruction • Jerusalem Temple, destruction • Temple in Jerusalem, Destruction of • Temple, Destruction of • Temple, Jerusalem, destruction
Found in books: Allison (2018), 4 Baruch, 106, 124, 194; Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 291, 292, 295, 299; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 168; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 220; Stuckenbruck (2007), 1 Enoch 91-108, 386
3.63 Endamage Rome. And perish shall all men, 3.64 With their own houses, when from heaven shall flow 3.65 65 A fiery cataract. Ah, wretched me! 3.66 When shall that day and when shall judgment come 3.67 of the immortal God, the mighty King? 3.68 But just now, O ye cities, ye are built 3.69 And all adorned with temples and race-grounds, 3.70 70 Markets, and images of wood, of gold, 3.71 of silver and of stone, that ye may come 3.72 Unto the bitter day. For it shall come, 3.73 When there shall pass among all men a stench 3.74 of brimstone. Yet each thing will I declare,' "
3.319 Or, if men's notice he escape, he shall" '3.320 320 By ample satisfaction he destroyed.
3.702 Images many of gods that are dead, 3.703 Because of which ye were taught foolish thoughts. 3.704 But when the anger of the mighty God' "3.705 705 Shall come upon you, then ye'll recognize" '3.706 The face of God the mighty. And all soul
3.762 And worshiped idols made with hands, which thing 3.763 Mortals themselves will cast down and for shame 3.764 Conceal in clefts of rocks, when a young king, 3.765 765 The seventh of Egypt, shall rule his own land, 3.766 Reckoned from the dominion of the Greeks, 3.767 Which countless Macedonian men shall rule; 3.768 And there shall come from Asia a great king, 3.769 fiery eagle, who with foot and horse 3.770 770 Shall cover all the land, cut up all things, 3.771 And fill all things with evils; he will cast 3.772 The Egyptian kingdom down; and taking off 3.773 All its possessions carry them away 3.774 Over the spacious surface of the sea. 3.775 775 And then shall they before, the mighty God, 3.776 The King immortal, bend the fair white knee 3.777 On the much-nourishing earth; and all the work 3.778 Made with hands shall fall by a flame of fire. 3.779 And then will God bestow great joy on men; 3.780 780 For land and trees and countless flocks of sheep 3.781 Their genuine fruit to men shall offer–wine, 3.782 And the sweet honey, and white milk, and wheat, 3.783 Which is for mortals of all things the best. 3.784 But thou, O mortal full of various wiles,
3.795 795 The cause of the wrath of the mighty God, 3.796 When on all mortals there shall come the height 3.797 of pestilence and conquered they shall meet 3.798 A fearful judgment, and king shall seize king 3.799 And wrest his land away, and nations bring 3.800 800 Ruin on nations and lords plunder tribes, 3.801 And chiefs all flee into another land, 3.802 And the land change its men, and foreign rule 3.803 Ravage all Hellas and drain the rich land. 3.804 of its wealth, and to strife among themselve 3.805 805 Because of gold and silver they shall come– 3.806 The love of gain an evil shepherde 3.807 Will be for cities–in a foreign land. 3.808 And they shall all be without burial, 3.809 And vultures and wild beasts of earth shall spoil 3.810 810 Their flesh; and when these things are brought to pass, 3.811 Vast earth shall waste the relics of the dead. 3.812 And all unsown shall it be and unplowed, 3.813 Proclaiming sad the filth of men defiled 3.814 Many lengths of time in the revolving years, 3.815 815 And shields and javelins and all sorts of arms; 3.816 Nor shall the forest wood be cut for fire. 3.817 And then shall God send from the East a king, 3.818 Who shall make all earth cease from evil war, 3.819 Killing some, others binding with strong oaths. 3.820 820 And he will not by his own counsels do 3.821 All these things, but obey the good decree 3.822 of God the mighty. And with goodly wealth, 3.823 With gold and silver and purple ornament, 3.824 The temple of the mighty God again 3.825 825 Shall be weighed down; and the full-bearing earth 3.826 And the sea shall be filled full of good things. 3.827 And kings against each other shall begin 3.828 To hold ill will, in heart abetting evils. 3.829 Envy is not a good to wretched men.
5.143 He shall come, wishing to destroy the city
5.159 Shall to the isles beam brightly. Pergamos, 5.160 160 Revered of old, shall perish from its base,
5.250 250 Much-wailing Mænad, suffering, dire ills,
5.398 And for her temple search which is no more. 5.399 And then incensed shall God the imperishable, 5.400 400 Who dwells on high, hurl thunderbolts from heaven 5.401 Down on the head of him that is impure. 5.402 And in the place of winter there shall be 5.403 In that day summer. And to mortal men 5.404 Shall then be great woe; for the Thunderer 5.405 405 Shall utterly destroy all shameless men 5.406 And with his thunders and with lightning-flame 5.407 And blazing thunderbolts men of ill-will, 5.408 And thus shall he destroy the impious ones, 5.409 So that there shall remain upon the earth 5.410 410 Dead bodies more in number than the sand. 5.411 For Smyrna also, weeping her Lycurgus, 5.412 Shall come unto the gates of Ephesu 5.413 And she herself shall perish even more.' ' None
|44. Ovid, Metamorphoses, 1.262 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Destruction, of the universe/cosmic • Stoicism/Stoics, periodic destruction of cosmos ,by flood or by fire
Found in books: Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 190; Volk and Williams (2006), Seeing Seneca Whole: Perspectives on Philosophy, Poetry and Politics, 192
1.262 Protinus Aeoliis Aquilonem claudit in antris'' None
1.262 by fierce Lycaon?” Ardent in their wrath,'' None
|45. Philo of Alexandria, On The Creation of The World, 3, 12, 53-54, 72-75, 77, 79, 128 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Sodom, Sodomite cities, destruction of • destruction • destruction/ruin • five, the number, Sodom’s destruction parallel to • moths, destruction by
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 149, 159, 281, 284, 287, 294, 295, 296, 297, 299; Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 268; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 74
3 And his exordium, as I have already said, is most admirable; embracing the creation of the world, under the idea that the law corresponds to the world and the world to the law, and that a man who is obedient to the law, being, by so doing, a citizen of the world, arranges his actions with reference to the intention of nature, in harmony with which the whole universal world is regulated.
12 But the great Moses, thinking that a thing which has not been uncreated is as alien as possible from that which is visible before our eyes (for everything which is the subject of our senses exists in birth and in changes, and is not always in the same condition), has attributed eternity to that which is invisible and discerned only by our intellect as a kinsman and a brother, while of that which is the object of our external senses he had predicated generation as an appropriate description. Since, then, this world is visible and the object of our external senses, it follows of necessity that it must have been created; on which account it was not without a wise purpose that he recorded its creation, giving a very venerable account of God. III. '5
3 The aforesaid number therefore being accounted worthy of such pre-eminence in nature, the Creator of necessity adorned the heaven by the number four, namely by that most beautiful and most godlike ornament the lightgiving stars. And knowing that of all existing things light is the most excellent, he made it the instrument of the best of all the senses, sight. For what the mind is in the soul, that the eye is in the body. For each of them sees, the one beholding those existing things which are perceptible only to the intellect, and the other those which are perceptible to the external senses. But the mind is in need of knowledge in order to distinguish incorporeal things, and the eyes have need of light in order to be able to perceive bodies, and light is also the cause of many other good things to men, and particularly of the greatest, namely philosophy. 54 For the sight being sent upwards by light and beholding the nature of the stars and their harmonious movement, and the well-ordered revolutions of the fixed stars, and of the planets, some always revolving in the same manner and coming to the same places, and others having double periods in an anomalous and somewhat contrary manner, beholding also, the harmonious dances of all these bodies arranged according to the laws of perfect music, causes an ineffable joy and delight to the soul. And the soul, feasting on a continuous series of spectacles, for one succeeds another, has an insatiable love for beholding such. Then, as is usually the case, it examines with increased curiosity what is the substance of these things which are visible; and whether they have an existence without having been created, or whether they received their origin by creation, and what is the character of their movement, and what the causes are by which everything is regulated. And it is from inquiries into these things that philosophy has arisen, than which no more perfect good has entered into human life. XVIII.
72 And he would not err who should raise the question why Moses attributed the creation of man alone not to one creator, as he did that of other animals, but to several. For he introduces the Father of the universe using this language: "Let us make man after our image, and in our likeness." Had he then, shall I say, need of any one whatever to help him, He to whom all things are subject? Or, when he was making the heaven and the earth and the sea, was he in need of no one to co-operate with him; and yet was he unable himself by his own power to make man an animal so short-lived and so exposed to the assaults of fate without the assistance of others? It is plain that the real cause of his so acting is known to God alone, but one which to a reasonable conjecture appears probable and credible, I think I should not conceal; and it is this. 7
3 of existing things, there are some which partake neither of virtue nor of vice; as for instance, plants and irrational animals; the one, because they are destitute of soul, and are regulated by a nature void of sense; and the other, because they are not endowed with mind of reason. But mind and reason may be looked upon as the abode of virtue and vice; as it is in them that they seem to dwell. Some things again partake of virtue alone, being without any participation in any kind of vice; as for instance, the stars, for they are said to be animals, and animals endowed with intelligence; or I might rather say, the mind of each of them is wholly and entirely virtuous, and unsusceptible of every kind of evil. Some things again are of a mixed nature, like man, who is capable of opposite qualities, of wisdom and folly, of temperance and dissoluteness, of courage and cowardice, of justice and injustice, in short of good and evil, of what is honourable and what is disgraceful, of virtue and vice. 74 Now it was a very appropriate task for God the Father of all to create by himself alone, those things which were wholly good, on account of their kindred with himself. And it was not inconsistent with his dignity to create those which were indifferent since they too are devoid of evil, which is hateful to him. To create the beings of a mixed nature, was partly consistent and partly inconsistent with his dignity; consistent by reason of the more excellent idea which is mingled in them; inconsistent because of the opposite and worse one. 75 It is on this account that Moses says, at the creation of man alone that God said, "Let us make man," which expression shows an assumption of other beings to himself as assistants, in order that God, the governor of all things, might have all the blameless intentions and actions of man, when he does right attributed to him; and that his other assistants might bear the imputation of his contrary actions. For it was fitting that the Father should in the eyes of his children be free from all imputation of evil; and vice and energy in accordance with vice are evil.
77 And some one may inquire the cause why it was that man was the last work in the creation of the world. For the Creator and Father created him after every thing else as the sacred scriptures inform us. Accordingly, they who have gone most deeply into the laws, and who to the best of their power have investigated everything that is contained in them with all diligence, say that God, when he had given to man to partake of kindred with himself, grudged him neither reason, which is the most excellent of all gifts, nor anything else that is good; but before his creation, provided for him every thing in the world, as for the animal most resembling himself, and dearest to him, being desirous that when he was born, he should be in want of nothing requisite for living, and for living well; the first of which objects is provided for by the abundance of supplies which are furnished to him for his enjoyment, and the other by his power of contemplation of the heavenly bodies, by which the mind is smitten so as to conceive a love and desire for knowledge on those subjects; owing to which desire, philosophy has sprung up, by which, man, though mortal, is made immortal.
79 This is the first reason on account of which it seems that man was created after all other animals. And there is another not altogether unreasonable, which I must mention. At the moment of his first birth, man found all the requisites for life ready prepared for him that he might teach them to those who should come afterwards. Nature all but crying out with a distinct voice, that men, imitating the Author of their being, should pass their lives without labour and without trouble, living in the most ungrudging abundance and plenty. And this would be the case if there were neither irrational pleasures to obtain mastery over the soul raising up a wall of gluttony and lasciviousness, nor desires of glory, or power, or riches, to assume dominion over life, nor pains to contract and warp the intellect, nor that evil councillor--fear, to restrain the natural inclinations towards virtuous actions, nor folly and cowardice, and injustice, and the incalculable multitude of other evils to attack them.
128 These things, and more still are said in a philosophical spirit about the number seven, on account of which it has received the highest honours, in the highest nature. And it is honoured by those of the highest reputation among both Greeks and barbarians, who devote themselves to mathematical sciences. It was also greatly honoured by Moses, a man much attached to excellence of all sorts, who described its beauty on the most holy pillars of the law, and wrote it in the hearts of all those who were subject to him, commanding them at the end of each period of six days to keep the seventh holy; abstaining from all other works which are done in the seeking after and providing the means of life, devoting that day to the single object of philosophizing with a view to the improvement of their morals, and the examination of their consciences: for conscience being seated in the soul as a judge, is not afraid to reprove men, sometimes employing pretty vehement threats; at other times by milder admonitions, using threats in regard to matters where men appear to be disobedient, of deliberate purpose, and admonitions when their offences seem involuntary, through want of foresight, in order to prevent their hereafter offending in a similar manner. XLIV. ' None
|46. Philo of Alexandria, On The Life of Moses, 2.13, 2.25-2.44 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Mount Gerizim, destruction of • Sodom, Sodomite cities, destruction of • Sybaris, destruction of • destruction/ruin
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 282, 287; Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 396, 435; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 204
2.13 if any one examines them by his reason, he will find to be put in motion in an innumerable multitude of pretexts, either because of wars, or of tyrannies, or of some other unexpected events which come upon nations through the various alterations and innovations of fortune; and very often luxury, abounding in all kind of superfluity and unbounded extravagance, has overturned laws, from the multitude not being able to bear unlimited prosperity, but having a tendency to become insolent through satiety, and insolence is in opposition to law.
2.25 And that beauty and dignity of the legislation of Moses is honoured not among the Jews only, but also by all other nations, is plain, both from what has been already said and from what I am about to state. 2.26 In olden time the laws were written in the Chaldaean language, and for a long time they remained in the same condition as at first, not changing their language as long as their beauty had not made them known to other nations; 2.27 but when, from the daily and uninterrupted respect shown to them by those to whom they had been given, and from their ceaseless observance of their ordices, other nations also obtained an understanding of them, their reputation spread over all lands; for what was really good, even though it may through envy be overshadowed for a short time, still in time shines again through the intrinsic excellence of its nature. Some persons, thinking it a scandalous thing that these laws should only be known among one half portion of the human race, namely, among the barbarians, and that the Greek nation should be wholly and entirely ignorant of them, turned their attention to their translation. 2.28 And since this undertaking was an important one, tending to the general advantage, not only of private persons, but also of rulers, of whom the number was not great, it was entrusted to kings and to the most illustrious of all kings. 2.29 Ptolemy, surnamed Philadelphus, was the third in succession after Alexander, the monarch who subdued Egypt; and he was, in all virtues which can be displayed in government, the most excellent sovereign, not only of all those of his time, but of all that ever lived; so that even now, after the lapse of so many generations, his fame is still celebrated, as having left many instances and monuments of his magimity in the cities and districts of his kingdom, so that even now it is come to be a sort of proverbial expression to call excessive magnificence, and zeal, for honour and splendour in preparation, Philadelphian, from his name; 2.30 and, in a word, the whole family of the Ptolemies was exceedingly eminent and conspicuous above all other royal families, and among the Ptolemies, Philadelphus was the most illustrious; for all the rest put together scarcely did as many glorious and praiseworthy actions as this one king did by himself, being, as it were, the leader of the herd, and in a manner the head of all the kings. 2.31 He, then, being a sovereign of this character, and having conceived a great admiration for and love of the legislation of Moses, conceived the idea of having our laws translated into the Greek language; and immediately he sent out ambassadors to the high-priest and king of Judea, for they were the same person. 2.32 And having explained his wishes, and having requested him to pick him out a number of men, of perfect fitness for the task, who should translate the law, the high-priest, as was natural, being greatly pleased, and thinking that the king had only felt the inclination to undertake a work of such a character from having been influenced by the providence of God, considered, and with great care selected the most respectable of the Hebrews whom he had about him, who in addition to their knowledge of their national scriptures, had also been well instructed in Grecian literature, and cheerfully sent them. ' "2.33 And when they arrived at the king's court they were hospitably received by the king; and while they feasted, they in return feasted their entertainer with witty and virtuous conversation; for he made experiment of the wisdom of each individual among them, putting to them a succession of new and extraordinary questions; and they, since the time did not allow of their being prolix in their answers, replied with great propriety and fidelity as if they were delivering apophthegms which they had already prepared. " '2.34 So when they had won his approval, they immediately began to fulfil the objects for which that honourable embassy had been sent; and considering among themselves how important the affair was, to translate laws which had been divinely given by direct inspiration, since they were not able either to take away anything, or to add anything, or to alter anything, but were bound to preserve the original form and character of the whole composition, they looked out for the most completely purified place of all the spots on the outside of the city. For the places within the walls, as being filled with all kinds of animals, were held in suspicion by them by reason of the diseases and deaths of some, and the accursed actions of those who were in health. 2.35 The island of Pharos lies in front of Alexandria, the neck of which runs out like a sort of tongue towards the city, being surrounded with water of no great depth, but chiefly with shoals and shallow water, so that the great noise and roaring from the beating of the waves is kept at a considerable distance, and so mitigated. 2.36 They judged this place to be the most suitable of all the spots in the neighbourhood for them to enjoy quiet and tranquillity in, so that they might associate with the laws alone in their minds; and there they remained, and having taken the sacred scriptures, they lifted up them and their hands also to heaven, entreating of God that they might not fail in their object. And he assented to their prayers, that the greater part, or indeed the universal race of mankind might be benefited, by using these philosophical and entirely beautiful commandments for the correction of their lives. 2.37 Therefore, being settled in a secret place, and nothing even being present with them except the elements of nature, the earth, the water, the air, and the heaven, concerning the creation of which they were going in the first place to explain the sacred account; for the account of the creation of the world is the beginning of the law; they, like men inspired, prophesied, not one saying one thing and another another, but every one of them employed the self-same nouns and verbs, as if some unseen prompter had suggested all their language to them. 2.38 And yet who is there who does not know that every language, and the Greek language above all others, is rich in a variety of words, and that it is possible to vary a sentence and to paraphrase the same idea, so as to set it forth in a great variety of manners, adapting many different forms of expression to it at different times. But this, they say, did not happen at all in the case of this translation of the law, but that, in every case, exactly corresponding Greek words were employed to translate literally the appropriate Chaldaic words, being adapted with exceeding propriety to the matters which were to be explained; 2.39 for just as I suppose the things which are proved in geometry and logic do not admit any variety of explanation, but the proposition which was set forth from the beginning remains unaltered, in like manner I conceive did these men find words precisely and literally corresponding to the things, which words were alone, or in the greatest possible degree, destined to explain with clearness and force the matters which it was desired to reveal. 2.40 And there is a very evident proof of this; for if Chaldaeans were to learn the Greek language, and if Greeks were to learn Chaldaean, and if each were to meet with those scriptures in both languages, namely, the Chaldaic and the translated version, they would admire and reverence them both as sisters, or rather as one and the same both in their facts and in their language; considering these translators not mere interpreters but hierophants and prophets to whom it had been granted it their honest and guileless minds to go along with the most pure spirit of Moses. 2.41 On which account, even to this very day, there is every year a solemn assembly held and a festival celebrated in the island of Pharos, to which not only the Jews but a great number of persons of other nations sail across, reverencing the place in which the first light of interpretation shone forth, and thanking God for that ancient piece of beneficence which was always young and fresh. ' "2.42 And after the prayers and the giving of thanks some of them pitched their tents on the shore, and some of them lay down without any tents in the open air on the sand of the shore, and feasted with their relations and friends, thinking the shore at that time a more beautiful abode than the furniture of the king's palace. " '2.43 In this way those admirable, and incomparable, and most desirable laws were made known to all people, whether private individuals or kings, and this too at a period when the nation had not been prosperous for a long time. And it is generally the case that a cloud is thrown over the affairs of those who are not flourishing, so that but little is known of them; 2.44 and then, if they make any fresh start and begin to improve, how great is the increase of their renown and glory? I think that in that case every nation, abandoning all their own individual customs, and utterly disregarding their national laws, would change and come over to the honour of such a people only; for their laws shining in connection with, and simultaneously with, the prosperity of the nation, will obscure all others, just as the rising sun obscures the stars.'' None
|47. Philo of Alexandria, Against Flaccus, 53 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Jerusalem, destruction of • destruction of
Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 54; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 222
53 Since, therefore, the attempt which was being made to violate the law appeared to him to be prospering, while he was destroying the synagogues, and not leaving even their name, he proceeded onwards to another exploit, namely, the utter destruction of our constitution, that when all those things to which alone our life was anchored were cut away, namely, our national customs and our lawful political rights and social privileges, we might be exposed to the very extremity of calamity, without having any stay left to which we could cling for safety, '' None
|48. Philo of Alexandria, On The Embassy To Gaius, 156, 190 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Destruction • Jerusalem,destruction of • Sodom, Sodomite cities, destruction of • destruction • temple, absence/destruction of
Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 223; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 284; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 159; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 87; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 74
156 Therefore, he knew that they had synagogues, and that they were in the habit of visiting them, and most especially on the sacred sabbath days, when they publicly cultivate their national philosophy. He knew also that they were in the habit of contributing sacred sums of money from their first fruits and sending them to Jerusalem by the hands of those who were to conduct the sacrifices. 190 And then we all retired and shut ourselves up together and bewailed our individual and common miseries, and went through every circumstance that our minds could conceive, for a man in misfortune is a most loquacious animal, wrestling as we might with our misery. And we said to one another, "We have sailed hither in the middle of winter, in order that we might not be all involved in violation of the law and in misfortunes proceeding from it, without being aware what a winter of misery was awaiting us on shore, far more grievous than any storm at sea. For of the one nature is the cause, which has divided the seasons of the year and arranged them in due order, but nature is a thing which exerts a saving power; but the other storm is caused by a man who cherishes no ideas such as become a man, but is a young man, and a promoter of all kinds of innovation, being invested with irresponsible power over all the world. "And youth, when combined with absolute power and yielding to irresistible and unrestrained passion, is an invincible evil. ' None
|49. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • destruction of\n, Rome • destruction/ruin
Found in books: Crabb (2020), Luke/Acts and the End of History, 71; Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 351
|50. None, None, nan (1st cent. BCE - 1st cent. CE)
Tagged with subjects: • Argo, destruction of
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 36, 37, 39, 44; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 36, 37, 39, 44
|51. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Antisthenes, Socratic, Marriage is for procreation, love is destructive except to the wise, sex should be with those who are grateful for it • amor, as destructive force • culture, development and destruction of • disease, as a force of destruction
Found in books: Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 48, 96, 97; Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 11, 12, 13, 16, 20, 21, 22, 23, 34, 35; Sattler (2021), Ancient Ethics and the Natural World, 66; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 275
|52. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Argo, destruction of
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 44; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 44
|53. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Sodom, Sodomite cities, destruction of • destruction/ruin
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 282; Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 395
|54. Josephus Flavius, Jewish Antiquities, 3.322, 4.100, 10.267, 11.326, 11.339, 12.40-12.42, 12.61-12.69, 12.71-12.79, 12.81-12.84, 13.62-13.73, 13.397, 17.151, 17.354, 20.237 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Destruction of the Second Temple • Gaza, destruction of by Alexander Jannaeus • Jerusalem Temple, destruction • Jerusalem, Roman destruction of • Mount Gerizim, destruction of • Onias Temple, closure / destruction of • Philo of Alexandria, and the destruction of five cities • Sculpture, , destruction of • Temple in Jerusalem, Destruction of • Temple, Destruction • Temple, Jerusalem, destruction, impact of • Titus, and destruction of the Temple • destruction of\n, Jerusalem/Jerusalem temple • destruction of\n, Rome • destruction of • destruction of Temple • destruction of Temple, rabbinic traditions about • priests adolescent, Jewish, memory of after the destruction of the second temple • temple,destruction
Found in books: Allison (2018), 4 Baruch, 116, 432; Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 133; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 473; Crabb (2020), Luke/Acts and the End of History, 176, 285, 286; Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 37; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 117; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 190; Goodman (2006), Judaism in the Roman World: Collected Essays, 52; Hayes (2022), The Literature of the Sages: A Re-Visioning, 22, 297; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 34, 36, 51, 164, 330; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 280; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 204; Spielman (2020), Jews and Entertainment in the Ancient World. 56; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 225
3.322 ὥστ' οὐ δεῖ θαυμάζειν περὶ τῶν τότε πεπραγμένων, ὁπότε καὶ μέχρι τοῦ νῦν τὰ καταλειφθέντα ὑπὸ Μωυσέος γράμματα τηλικαύτην ἰσχὺν ἔχει, ὥστε καὶ τοὺς μισοῦντας ἡμᾶς ὁμολογεῖν, ὅτι καὶ τὴν πολιτείαν ἡμῖν ὁ καταστησάμενός ἐστι θεὸς διὰ Μωυσέος καὶ τῆς ἀρετῆς τῆς ἐκείνου. ἀλλὰ περὶ μὲν τούτων ὡς αὐτῷ τινι δοκεῖ διαλήψεται." "
10.267 τὰ γὰρ βιβλία, ὅσα δὴ συγγραψάμενος καταλέλοιπεν, ἀναγινώσκεται παρ' ἡμῖν ἔτι καὶ νῦν καὶ πεπιστεύκαμεν ἐξ αὐτῶν, ὅτι Δανίηλος ὡμίλει τῷ θεῷ: οὐ γὰρ τὰ μέλλοντα μόνον προφητεύων διετέλει, καθάπερ καὶ οἱ ἄλλοι προφῆται, ἀλλὰ καὶ καιρὸν ὥριζεν, εἰς ὃν ταῦτα ἀποβήσεται:" "
11.326 ὁ δ' ἀρχιερεὺς ̓Ιαδδοῦς τοῦτ' ἀκούσας ἦν ἐν ἀγωνίᾳ καὶ δέει, πῶς ἀπαντήσει τοῖς Μακεδόσιν ἀμηχανῶν ὀργιζομένου τοῦ βασιλέως ἐπὶ τῇ πρότερον ἀπειθείᾳ. παραγγείλας οὖν ἱκεσίαν τῷ λαῷ καὶ θυσίαν τῷ θεῷ μετ' αὐτοῦ προσφέρων ἐδεῖτο ὑπερασπίσαι τοῦ ἔθνους καὶ τῶν ἐπερχομένων κινδύνων ἀπαλλάξαι." "
11.339 εἰπόντος δ' αὐτοῦ πρὸς τὸ πλῆθος, εἴ τινες αὐτῷ βούλονται συστρατεύειν τοῖς πατρίοις ἔθεσιν ἐμμένοντες καὶ κατὰ ταῦτα ζῶντες, ἑτοίμως ἔχειν ἐπάγεσθαι, πολλοὶ τὴν σὺν αὐτῷ στρατείαν ἠγάπησαν." '12.41 οὗ πεσόντος οὐδὲ τὸ στράτευμα ἔμεινεν, ἀλλὰ τὸν στρατηγὸν ἀπολέσαντες εἰς φυγὴν ἐτράπησαν ῥίψαντες τὰς πανοπλίας. ἐπιδιώκων δὲ ὁ ̓Ιούδας ἐφόνευσεν καὶ ταῖς σάλπιγξι ταῖς πέριξ κώμαις ἐσήμαινεν, ὅτι νικῴη τοὺς πολεμίους. 12.41 προσέταξε δὲ καὶ τοὺς φύλακας τῶν κιβωτῶν, ἐν αἷς ἐτύγχανον οἱ λίθοι, τὴν ἐκλογὴν τοῖς τεχνίταις αὐτοῖς οὗπερ ἂν θελήσωσιν εἴδους ἐπιτρέπειν. διετάξατο δὲ καὶ νομίσματος εἰς θυσίας καὶ τὰς λοιπὰς χρείας πρὸς ἑκατὸν τάλαντα τῷ ἱερεῖ δοθῆναι. 12.42 Δημήτριος δ' ἀπαγγελθείσης αὐτῷ τῆς Νικάνορος τελευτῆς καὶ τῆς ἀπωλείας τοῦ σὺν αὐτῷ. στρατεύματος πάλιν τὸν Βακχίδην μετὰ δυνάμεως εἰς τὴν ̓Ιουδαίαν ἐξέπεμψεν." '12.42 διηγήσομαι δὲ τὰ κατασκευάσματα καὶ τὸν τρόπον τῆς δημιουργίας αὐτῶν μετὰ τὸ προεκθέσθαι τὸ ἀντίγραφον τῆς ἐπιστολῆς τῆς γραφείσης ̓Ελεαζάρῳ τῷ ἀρχιερεῖ, ταύτην λαβόντι τὴν τιμὴν ἐξ αἰτίας τοιαύτης:' "
12.61 μαθὼν δὲ καὶ τὴν οὖσαν ἡλίκη τις ἦν, καὶ ὅτι αὐτῆς οὐδὲν κωλύει μείζονα γενέσθαι, φήσας καὶ πενταπλασίονα τῆς ὑπαρχούσης τῷ μεγέθει βούλεσθαι κατασκευάσαι, φοβεῖσθαι δέ, μὴ πρὸς τὰς λειτουργίας ἄχρηστος διὰ τὴν ὑπερβολὴν τοῦ μεγέθους γένηται: βούλεσθαι γὰρ οὐκ ἀνακεῖσθαι μόνον εἰς θέαν τἀναθήματα, ἀλλὰ καὶ πρὸς τὰς λειτουργίας εὔχρηστα:' "12.62 καὶ διὰ τοῦτο λογισάμενος σύμμετρον κατεσκευάσθαι τὴν προτέραν τράπεζαν, ἀλλ' οὐ διὰ σπάνιν χρυσοῦ, τῷ μεγέθει μὲν οὐκ ἔγνω τὴν προϋπάρχουσαν ὑπερβαλεῖν, τῇ δὲ ποικιλίᾳ καὶ τῷ κάλλει τῆς ὕλης ἀξιολογωτέραν κατασκευάσαι." '12.63 δεινὸς δὲ ὢν συνιδεῖν πραγμάτων παντοδαπῶν φύσιν καὶ λαβεῖν ἐπίνοιαν ἔργων καινῶν καὶ παραδόξων καὶ ὅσα ἦν ἄγραφα τὴν εὕρεσιν αὐτὸς παρέχων διὰ τὴν σύνεσιν καὶ ὑποδεικνὺς τοῖς τεχνίταις, ἐκέλευσεν ταῦτα κατασκευάζεσθαι καὶ τὰ ἀναγεγραμμένα πρὸς τὴν ἀκρίβειαν αὐτῶν ἀποβλέποντας ὁμοίως ἐπιτελεῖν.' "12.64 ̔Υποστησάμενοι τοίνυν ποιήσασθαι τὴν τράπεζαν δύο μὲν καὶ ἡμίσους πηχῶν τὸ μῆκος, ἑνὸς δὲ τὸ εὖρος, τὸ δ' ὕψος ἑνὸς καὶ ἡμίσους, κατεσκεύαζον ἐκ χρυσοῦ τὴν ὅλην τοῦ ἔργου καταβολὴν ποιούμενοι. τὴν μὲν οὖν στεφάνην παλαιστιαίαν εἰργάσαντο, τὰ δὲ κυμάτια στρεπτὰ τὴν ἀναγλυφὴν ἔχοντα σχοινοειδῆ τῇ τορείᾳ θαυμαστῶς ἐκ τῶν τριῶν μερῶν μεμιμημένην." "12.65 τριγώνων γὰρ ὄντων αὐτῶν ἑκάστη γωνία τὴν αὐτὴν τῆς ἐκτυπώσεως εἶχεν διάθεσιν, ὡς στρεφομένων αὐτῶν μίαν καὶ μὴ διάφορον τὴν ἰδέαν αὐτοῖς συμπεριφέρεσθαι. τῆς δὲ στεφάνης τὸ μὲν ὑπὸ τὴν τράπεζαν ἐκκεκλιμένον ὡραίαν εἶχεν τὴν ἀποτύπωσιν, τὸ δ' ἔξωθεν περιηγμένον ἔτι μᾶλλον τῷ κάλλει τῆς ἐργασίας ἦν ἐκπεπονημένον, ὡς ὑπ' ὄψιν καὶ θεωρίαν ἐρχόμενον." '12.66 διὸ καὶ τὴν μὲν ὑπεροχὴν ἀμφοτέρων τῶν μερῶν ὀξεῖαν συνέβαινε γίγνεσθαι, καὶ μηδεμίαν γωνίαν τριῶν οὐσῶν, ὡς προειρήκαμεν, περὶ τὴν μεταγωγὴν τῆς τραπέζης ἐλάσσονα βλέπεσθαι. ἐνδιέκειντο δὲ ταῖς σχοινίσιν τῆς τορείας λίθοι πολυτελεῖς παράλληλοι περόναις χρυσαῖς διὰ τρημάτων κατειλημμένοι.' "12.67 τὰ δ' ἐκ πλαγίου τῆς στεφάνης καὶ πρὸς ὄψιν ἀνατείνοντα ὠῶν ἐκ λίθου καλλίστου πεποιημένων θέσει κατακεκόσμητο ῥάβδοις τὴν ἀναγλυφὴν ἐοικότων πυκναῖς, αἳ περὶ τὸν κύκλον τῆς τραπέζης εἴληντο." '12.68 ὑπὸ δὲ τὴν τῶν ὠῶν διατύπωσιν στέφανον περιήγαγον οἱ τεχνῖται παντοίου καρποῦ φύσιν ἐντετορευμένον, ὡς ἀποκρέμασθαί τε βότρυς καὶ στάχυας ἀναστῆναι καὶ ῥόας ἀποκεκλεῖσθαι. τοὺς δὲ λίθους εἰς πᾶν γένος τῶν προειρημένων καρπῶν, ὡς ἑκάστου τὴν οἰκείαν ἐντετυπῶσθαι χρόαν, ἐξεργασάμενοι συνέδησαν τῷ χρυσῷ περὶ ὅλην τὴν τράπεζαν.' "12.69 ὑπὸ δὲ τὸν στέφανον ὁμοίως ἡ τῶν ὠῶν διάθεσις πεποίητο καὶ ἡ τῆς ῥαβδώσεως ἀναγλυφή, τῆς τραπέζης ἐπ' ἀμφότερον μέρος ἔχειν τὴν αὐτὴν τῆς ποικιλίας τῶν ἔργων καὶ γλαφυρότητος θέαν κατεσκευασμένης, ὡς καὶ τὴν τῶν ἄλλων κυμάτων θέσιν καὶ τὴν τῆς στεφάνης μηδὲ τῆς τραπέζης ἐφ' ἕτερον μέρος ἐναλλαττομένης γίγνεσθαι διάφορον, τὴν δ' αὐτὴν ἄχρι καὶ τῶν ποδῶν ὄψιν τῆς ἐπιτεχνήσεως διατετάσθαι." 12.71 ἐπὶ δὲ τῆς τραπέζης μαίανδρον ἐξέγλυψαν λίθους αὐτῷ κατὰ μέσον ἀξιολόγους ὥσπερ ἀστέρας ποικίλης ἰδέας ἐνθέντες, τόν τε ἄνθρακα καὶ τὸν σμάραγδον ἥδιστον προσαυγάζοντας αὐτῶν ἑκάτερον τοῖς ὁρῶσιν, τῶν τε ἄλλων γενῶν ὅσοι περισπούδαστοι καὶ ζηλωτοὶ πᾶσιν διὰ τὴν πολυτέλειαν τῆς φύσεως ὑπάρχουσιν.' "12.72 μετὰ δὲ τὸν μαίανδρον πλέγμα τι σχοινοειδὲς περιῆκτο ῥόμβῳ τὴν κατὰ μέσον ὄψιν ἐμφερές, ἐφ' οὗ κρύσταλλός τε λίθος καὶ ἤλεκτρον ἐντετύπωτο τῇ παραλλήλῳ τῆς ἰδέας γειτνιάσει ψυχαγωγίαν θαυμαστὴν παρέχον τοῖς βλέπουσιν." '12.73 τῶν δὲ ποδῶν ἦσαν αἱ κεφαλίδες εἰς κρίνα μεμιμημέναι τὰς ἐκφύσεις τῶν πετάλων ὑπὸ τὴν τράπεζαν ἀνακλωμένων, εἰς ὀρθὸν δὲ τὴν βλάστησιν ἔνδοθεν παρεχόντων ὁρᾶν.' "12.74 ἡ δὲ βάσις αὐτοῖς ἦν ἐξ ἄνθρακος λίθου παλαιστιαία πεποιημένη σχῆμα κρηπῖδος ἀποτελοῦσα, τὸ δὲ πλάτος ὀκτὼ δακτύλων ἔχουσα, καθ' οὗ τὸ πᾶν ἔλασμα τῶν ποδῶν ἐρήρειστο." "12.75 ἀνέγλυψαν δὲ λεπτομερεῖ καὶ φιλοπονωτάτῃ τορείᾳ τῶν ποδῶν ἕκαστον, κισσὸν αὐτοῖς καὶ κλήματα ἀμπέλων σὺν καὶ βότρυσιν ἐκφύσαντες, ὡς εἰκάσαι μηδὲν ἀποδεῖν τῆς ἀληθείας: καὶ γὰρ πρὸς τὸ πνεῦμα διὰ λεπτότητα καὶ τὴν ἐπ' ἄκρον αὐτῶν ἔκτασιν κινούμενα φαντασίαν τῶν κατὰ φύσιν μᾶλλον ἢ τέχνης μιμημάτων παρεῖχεν." "12.76 ἐκαινούργησαν δὲ ὥστε τρίπτυχον οἱονεὶ τὸ σχῆμα τῆς ὅλης κατασκευάσαι τραπέζης τῆς ἁρμονίας πρὸς ἄλληλα τῶν μερῶν οὕτω συνδεδεμένης, ὡς ἀόρατον εἶναι καὶ μηδ' ἐπινοεῖσθαι τὰς συμβολάς. ἥμισυ δὲ πήχεως οὐκ ἔλασσον τῇ τραπέζῃ τὸ πάχος συνέβαινεν εἶναι." '12.77 τὸ μὲν οὖν ἀνάθημα τοῦτο κατὰ πολλὴν τοῦ βασιλέως φιλοτιμίαν τοιοῦτο τῇ τε πολυτελείᾳ τῆς ὕλης καὶ τῇ ποικιλίᾳ τῆς καλλονῆς καὶ τῇ μιμήσει τῇ κατὰ τὴν τορείαν τῶν τεχνιτῶν συνετελέσθη, σπουδάσαντος εἰ καὶ μὴ τῷ μεγέθει τῆς προανακειμένης τῷ θεῷ τραπέζης ἔμελλεν ἔσεσθαι διάφορος, τῇ μέντοι γε τέχνῃ καὶ τῇ καινουργίᾳ καὶ τῇ λαμπρότητι τῆς κατασκευῆς πολὺ κρείττονα καὶ περίβλεπτον ἀπεργάσασθαι.' "12.78 Τῶν δὲ κρατήρων χρύσεοι μὲν ἦσαν δύο, φολιδωτὴν δ' εἶχον ἀπὸ τῆς βάσεως μέχρι τοῦ διαζώματος τὴν τορείαν λίθων ταῖς σπείραις ποικίλων ἐνδεδεμένων." "12.79 εἶτα ἐπ' αὐτῇ μαίανδρος πηχυαῖος τὸ ὕψος ἐξείργαστο κατὰ σύνθεσιν λίθων παντοίων τὴν ἰδέαν, κατ' αὐτοῦ δὲ ῥάβδωσις ἀναγέγλυπτο, καθ' ἧς πλέγμα ῥομβωτὸν δικτύοις ἐμφερὲς ἕως τοῦ χείλους ἀνείλκυστο:" "
12.81 τοὺς μὲν οὖν χρυσέους κρατῆρας δύο χωροῦντας ἑκάτερον ἀμφορέας τοῦτον κατεσκεύασαν τὸν τρόπον, οἱ δ' ἀργύρεοι τῶν ἐσόπτρων τὴν λαμπρότητα πολὺ διαυγέστεροι γεγόνεισαν, ὡς τρανοτέρας διὰ τούτων τὰς τῶν προσφερομένων ὄψεις ὁρᾶσθαι." '12.82 προσκατεσκεύασε δὲ τούτοις ὁ βασιλεὺς καὶ φιάλας τριάκοντα, ὧν ὅσα χρυσὸς ἦν ἀλλὰ μὴ λίθῳ πολυτελεῖ διείληπτο, σμίλαξι κισσοῦ καὶ πετάλοις ἀμπέλων ἐσκίαστο φιλοτέχνως ἐντετορευμένων.' "12.83 ταῦτα δ' ἐγίγνετο μὲν καὶ διὰ τὴν ἐμπειρίαν τῶν ἐργαζομένων θαυμασίων ὄντων περὶ τὴν τέχνην, πολὺ δὲ μᾶλλον ὑπὸ τῆς τοῦ βασιλέως σπουδῆς καὶ φιλοτιμίας διαφερόντως ἀπηρτίζετο:" "12.84 οὐ γὰρ τῆς χορηγίας τὸ ἄφθονον καὶ μεγαλόψυχον τοῖς τεχνίταις παρεῖχεν μόνον, ἀλλὰ καὶ τὸ χρηματίζειν τοῖς δημοσίοις πράγμασιν ἀπειρηκὼς αὐτὸς τοῖς κατασκευάζουσι παρῆν καὶ τὴν ὅλην ἐργασίαν ἐπέβλεπεν. αἴτιον δ' ἦν τοῦτο τῆς τῶν τεχνιτῶν ἐπιμελείας, οἳ πρὸς τὸν βασιλέα καὶ τὴν τούτου σπουδὴν ἀποβλέποντες φιλοπονώτερον τοῖς ἔργοις προσελιπάρουν." 13.62 ̔Ο δὲ ̓Ονίου τοῦ ἀρχιερέως υἱὸς ὁμώνυμος δὲ ὢν τῷ πατρί, ὃς ἐν ̓Αλεξανδρείᾳ φυγὼν πρὸς τὸν βασιλέα Πτολεμαῖον τὸν ἐπικαλούμενον Φιλομήτορα διῆγεν, ὡς καὶ πρότερον εἰρήκαμεν, ἰδὼν τὴν ̓Ιουδαίαν κακουμένην ὑπὸ τῶν Μακεδόνων καὶ τῶν βασιλέων αὐτῶν,' "13.63 βουλόμενος αὑτῷ δόξαν καὶ μνήμην αἰώνιον κατασκευάσαι, διέγνω πέμψας πρὸς Πτολεμαῖον τὸν βασιλέα καὶ τὴν βασίλισσαν Κλεοπάτραν αἰτήσασθαι παρ' αὐτῶν ἐξουσίαν, ὅπως οἰκοδομήσειεν ναὸν ἐν Αἰγύπτῳ παραπλήσιον τῷ ἐν ̔Ιεροσολύμοις καὶ Λευίτας καὶ ἱερεῖς ἐκ τοῦ ἰδίου γένους καταστήσῃ." "13.64 τοῦτο δ' ἐβούλετο θαρρῶν μάλιστα τῷ προφήτῃ ̔Ησαί̈ᾳ, ὃς ἔμπροσθεν ἔτεσιν ἑξακοσίοις πλέον γεγονὼς προεῖπεν, ὡς δεῖ πάντως ἐν Αἰγύπτῳ οἰκοδομηθῆναι ναὸν τῷ μεγίστῳ θεῷ ὑπ' ἀνδρὸς ̓Ιουδαίου. διὰ ταῦτα οὖν ἐπηρμένος ̓Ονίας γράφει Πτολεμαίῳ καὶ Κλεοπάτρᾳ τοιαύτην ἐπιστολήν:" '13.65 “πολλὰς καὶ μεγάλας ὑμῖν χρείας τετελεκὼς ἐν τοῖς κατὰ πόλεμον ἔργοις μετὰ τῆς τοῦ θεοῦ βοηθείας, καὶ γενόμενος ἔν τε τῇ κοίλῃ Συρίᾳ καὶ Φοινίκῃ, καὶ εἰς Λεόντων δὲ πόλιν τοῦ ̔Ηλιοπολίτου σὺν τοῖς ̓Ιουδαίοις καὶ εἰς ἄλλους τόπους ἀφικόμενος τοῦ ἔθνους, 13.66 καὶ πλείστους εὑρὼν παρὰ τὸ καθῆκον ἔχοντας ἱερὰ καὶ διὰ τοῦτο δύσνους ἀλλήλοις, ὃ καὶ Αἰγυπτίοις συμβέβηκεν διὰ τὸ πλῆθος τῶν ἱερῶν καὶ τὸ περὶ τὰς θρησκείας οὐχ ὁμόδοξον, ἐπιτηδειότατον εὑρὼν τόπον ἐν τῷ προσαγορευομένῳ τῆς ἀγρίας Βουβάστεως ὀχυρώματι βρύοντα ποικίλης ὕλης καὶ τῶν ἱερῶν ζῴων μεστόν,' "13.67 δέομαι συγχωρῆσαί μοι τὸ ἀδέσποτον ἀνακαθάραντι ἱερὸν καὶ συμπεπτωκὸς οἰκοδομῆσαι ναὸν τῷ μεγίστῳ θεῷ καθ' ὁμοίωσιν τοῦ ἐν ̔Ιεροσολύμοις αὐτοῖς μέτροις ὑπὲρ σοῦ καὶ τῆς σῆς γυναικὸς καὶ τῶν τέκνων, ἵν' ἔχωσιν οἱ τὴν Αἴγυπτον κατοικοῦντες ̓Ιουδαῖοι εἰς αὐτὸ συνιόντες κατὰ τὴν πρὸς ἀλλήλους ὁμόνοιαν ταῖς σαῖς ἐξυπηρετεῖν χρείαις:" '13.68 καὶ γὰρ ̔Ησαί̈ας ὁ προφήτης τοῦτο προεῖπεν: ἔσται θυσιαστήριον ἐν Αἰγύπτῳ κυρίῳ τῷ θεῷ: καὶ πολλὰ δὲ προεφήτευσεν ἄλλα τοιαῦτα διὰ τὸν τόπον.”' "13.69 Καὶ ταῦτα μὲν ὁ ̓Ονίας τῷ βασιλεῖ Πτολεμαίῳ γράφει. κατανοήσειε δ' ἄν τις αὐτοῦ τὴν εὐσέβειαν καὶ Κλεοπάτρας τῆς ἀδελφῆς αὐτοῦ καὶ γυναικὸς ἐξ ἧς ἀντέγραψαν ἐπιστολῆς: τὴν γὰρ ἁμαρτίαν καὶ τὴν τοῦ νόμου παράβασιν εἰς τὴν ̓Ονίου κεφαλὴν ἀνέθεσαν:" "13.71 ἐπεὶ δὲ σὺ φῂς ̔Ησαί̈αν τὸν προφήτην ἐκ πολλοῦ χρόνου τοῦτο προειρηκέναι, συγχωροῦμέν σοι, εἰ μέλλει τοῦτ' ἔσεσθαι κατὰ τὸν νόμον: ὥστε μηδὲν ἡμᾶς δοκεῖν εἰς τὸν θεὸν ἐξημαρτηκέναι.”" '13.72 Λαβὼν οὖν τὸν τόπον ὁ ̓Ονίας κατεσκεύασεν ἱερὸν καὶ βωμὸν τῷ θεῷ ὅμοιον τῷ ἐν ̔Ιεροσολύμοις, μικρότερον δὲ καὶ πενιχρότερον. τὰ δὲ μέτρα αὐτοῦ καὶ τὰ σκεύη νῦν οὐκ ἔδοξέ μοι δηλοῦν: ἐν γὰρ τῇ ἑβδόμῃ μου βίβλῳ τῶν ̓Ιουδαϊκῶν ἀναγέγραπται. 13.73 εὗρεν δὲ ̓Ονίας καὶ ̓Ιουδαίους τινὰς ὁμοίους αὐτῷ ἱερεῖς καὶ Λευίτας τοὺς ἐκεῖ θρησκεύσοντας. ἀλλὰ περὶ μὲν τοῦ ἱεροῦ τούτου ἀρκούντως ἡμῖν δεδήλωται.
13.397 Μωαβίτιδας ̓Ησεβὼν Μήδαβα Λεμβὰ Ορωναιμαγελεθων Ζόαρα Κιλίκων αὐλῶνα Πέλλαν, ταύτην κατέσκαψεν ὑποσχομένων τῶν ἐνοικούντων ἐς πάτρια τῶν ̓Ιουδαίων ἔθη μεταβαλεῖσθαι, ἄλλας τε πόλεις πρωτευούσας τῆς Συρίας ἦσαν κατεστραμμένοι.' "
17.151 ἦν γὰρ τῷ ̔Ηρώδῃ τινὰ πραγματευθέντα παρὰ τὸν νόμον, ἃ δὴ ἐπεκάλουν οἱ περὶ τὸν ̓Ιούδαν καὶ Ματθίαν. κατεσκευάκει δὲ ὁ βασιλεὺς ὑπὲρ τοῦ μεγάλου πυλῶνος τοῦ ναοῦ ἀνάθημα καὶ λίαν πολυτελές, ἀετὸν χρύσεον μέγαν: κωλύει δὲ ὁ νόμος εἰκόνων τε ἀναστάσεις ἐπινοεῖν καί τινων ζῴων ἀναθέσεις ἐπιτηδεύεσθαι τοῖς βιοῦν κατ' αὐτὸν προῃρημένοις." "
17.354 ̓Εγὼ δὲ οὐκ ἀλλότρια νομίσας αὐτὰ τῷδε τῷ λόγῳ εἶναι διὰ τὸ περὶ τῶν βασιλέων αὐτὸν ἐνεστηκέναι καὶ ἄλλως ἐπὶ παραδείγματι φέρειν τοῦ τε ἀμφὶ τὰς ψυχὰς ἀθανασίας ἐμφεροῦς καὶ τοῦ θείου προμηθείᾳ τὰ ἀνθρώπεια περιειληφότος τῇ αὐτοῦ, καλῶς ἔχειν ἐνόμισα εἰπεῖν. ὅτῳ δὲ ἀπιστεῖται τὰ τοιάδε γνώμης ὀνινάμενος τῆς ἑαυτοῦ κώλυμα οὐκ ἂν γένοιτο τῷ ἐπ' ἀρετὴν αὐτῷ προστιθεμένῳ." "
20.237 ἀλλὰ περὶ μὲν τοῦ ἱεροῦ τοῦ κατασκευασθέντος ἐν Αἰγύπτῳ πολλάκις ἐδηλώσαμεν. ὁ δὲ ̓Ιάκιμος ἔτη τρία τὴν ἀρχιερωσύνην κατασχὼν ἐτελεύτησεν. διεδέξατο δ' αὐτὸν οὐδείς, ἀλλὰ διετέλεσεν ἡ πόλις ἐνιαυτοὺς ἑπτὰ χωρὶς ἀρχιερέως οὖσα." " None
3.322 Whence we are not to wonder at what was then done, while to this very day the writings left by Moses have so great a force, that even those that hate us do confess, that he who established this settlement was God, and that it was by the means of Moses, and of his virtue; but as to these matters, let every one take them as he thinks fit.
10.267 for the several books that he wrote and left behind him are still read by us till this time; and from them we believe that Daniel conversed with God; for he did not only prophesy of future events, as did the other prophets, but he also determined the time of their accomplishment.
11.326 and Jaddua the high priest, when he heard that, was in an agony, and under terror, as not knowing how he should meet the Macedonians, since the king was displeased at his foregoing disobedience. He therefore ordained that the people should make supplications, and should join with him in offering sacrifice to God, whom he besought to protect that nation, and to deliver them from the perils that were coming upon them;
11.339 And when he said to the multitude, that if any of them would enlist themselves in his army, on this condition, that they should continue under the laws of their forefathers, and live according to them, he was willing to take them with him, many were ready to accompany him in his wars. 12.41 He also gave order to those who had the custody of the chest that contained those stones, to give the artificers leave to choose out what sorts of them they pleased. He withal appointed, that a hundred talents in money should be sent to the temple for sacrifices, and for other uses. 12.41 upon whose fall the army did not stay; but when they had lost their general, they were put to flight, and threw down their arms. Judas also pursued them and slew them, and gave notice by the sound of the trumpets to the neighboring villages that he had conquered the enemy; 12.42 1. But when Demetrius was informed of the death of Nicanor, and of the destruction of the army that was with him, he sent Bacchides again with an army into Judea, 12.42 Now I will give a description of these vessels, and the manner of their construction, but not till after I have set down a copy of the epistle which was written to Eleazar the high priest, who had obtained that dignity on the occasion following:
12.61 And when he was informed how large that was which was already there, and that nothing hindered but a larger might be made, he said that he was willing to have one made that should be five times as large as the present table; but his fear was, that it might be then useless in their sacred ministrations by its too great largeness; for he desired that the gifts he presented them should not only be there for show, but should be useful also in their sacred ministrations. 12.62 According to which reasoning, that the former table was made of so moderate a size for use, and not for want of gold, he resolved that he would not exceed the former table in largeness; but would make it exceed it in the variety and elegancy of its materials. 12.63 And as he was sagacious in observing the nature of all things, and in having a just notion of what was new and surprising, and where there was no sculptures, he would invent such as were proper by his own skill, and would show them to the workmen, he commanded that such sculptures should now be made, and that those which were delineated should be most accurately formed by a constant regard to their delineation. 12.64 9. When therefore the workmen had undertaken to make the table, they framed it in length two cubits and a half, in breadth one cubit, and in height one cubit and a half; and the entire structure of the work was of gold. They withal made a crown of a hand-breadth round it, with wave-work wreathed about it, and with an engraving which imitated a cord, and was admirably turned on its three parts; 12.65 for as they were of a triangular figure, every angle had the same disposition of its sculptures, that when you turned them about, the very same form of them was turned about without any variation. Now that part of the crown-work that was enclosed under the table had its sculptures very beautiful; but that part which went round on the outside was more elaborately adorned with most beautiful ornaments, because it was exposed to sight, and to the view of the spectators; 12.66 for which reason it was that both those sides which were extant above the rest were acute, and none of the angles, which we before told you were three, appeared less than another, when the table was turned about. Now into the cordwork thus turned were precious stones inserted, in rows parallel one to the other, enclosed in golden buttons, which had ouches in them; 12.67 but the parts which were on the side of the crown, and were exposed to the sight, were adorned with a row of oval figures obliquely placed, of the most excellent sort of precious stones, which imitated rods laid close, and encompassed the table round about. 12.68 But under these oval figures, thus engraven, the workmen had put a crown all round it, where the nature of all sorts of fruit was represented, insomuch that the bunches of grapes hung up. And when they had made the stones to represent all the kinds of fruit before mentioned, and that each in its proper color, they made them fast with gold round the whole table. 12.69 The like disposition of the oval figures, and of the engraved rods, was framed under the crown, that the table might on each side show the same appearance of variety and elegancy of its ornaments; so that neither the position of the wave-work nor of the crown might be different, although the table were turned on the other side, but that the prospect of the same artificial contrivances might be extended as far as the feet;
12.71 but upon the table itself they engraved a meander, inserting into it very valuable stones in the middle like stars, of various colors; the carbuncle and the emerald, each of which sent out agreeable rays of light to the spectators; with such stones of other sorts also as were most curious and best esteemed, as being most precious in their kind. 12.72 Hard by this meander a texture of net-work ran round it, the middle of which appeared like a rhombus, into which were inserted rock-crystal and amber, which, by the great resemblance of the appearance they made, gave wonderful delight to those that saw them. 12.73 The chapiters of the feet imitated the first buddings of lilies, while their leaves were bent and laid under the table, but so that the chives were seen standing upright within them. 12.74 Their bases were made of a carbuncle; and the place at the bottom, which rested on that carbuncle, was one palm deep, and eight fingers in breadth. 12.75 Now they had engraven upon it with a very fine tool, and with a great deal of pains, a branch of ivy and tendrils of the vine, sending forth clusters of grapes, that you would guess they were nowise different from real tendrils; for they were so very thin, and so very far extended at their extremities, that they were moved with the wind, and made one believe that they were the product of nature, and not the representation of art. 12.76 They also made the entire workmanship of the table appear to be threefold, while the joints of the several parts were so united together as to be invisible, and the places where they joined could not be distinguished. Now the thickness of the table was not less than half a cubit. 12.77 So that this gift, by the king’s great generosity, by the great value of the materials, and the variety of its exquisite structure, and the artificer’s skill in imitating nature with graying tools, was at length brought to perfection, while the king was very desirous, that though in largeness it were not to be different from that which was already dedicated to God, yet that in exquisite workmanship, and the novelty of the contrivances, and in the splendor of its construction, it should far exceed it, and be more illustrious than that was. 12.78 10. Now of the cisterns of gold there were two, whose sculpture was of scale-work, from its basis to its belt-like circle, with various sorts of stones enchased in the spiral circles. 12.79 Next to which there was upon it a meander of a cubit in height; it was composed of stones of all sorts of colors. And next to this was the rod-work engraven; and next to that was a rhombus in a texture of net-work, drawn out to the brim of the basin,
12.81 And this was the construction of the two cisterns of gold, each containing two firkins. But those which were of silver were much more bright and splendid than looking-glasses, and you might in them see the images that fell upon them more plainly than in the other. 12.82 The king also ordered thirty vials; those of which the parts that were of gold, and filled up with precious stones, were shadowed over with the leaves of ivy and of vines, artificially engraven. 12.83 And these were the vessels that were after an extraordinary manner brought to this perfection, partly by the skill of the workmen, who were admirable in such fine work, but much more by the diligence and generosity of the king, 12.84 who not only supplied the artificers abundantly, and with great generosity, with what they wanted, but he forbade public audiences for the time, and came and stood by the workmen, and saw the whole operation. And this was the cause why the workmen were so accurate in their performance, because they had regard to the king, and to his great concern about the vessels, and so the more indefatigably kept close to the work.
13.62 1. But then the son of Onias the high priest, who was of the same name with his father, and who fled to king Ptolemy, who was called Philometor, lived now at Alexandria, as we have said already. When this Onias saw that Judea was oppressed by the Macedonians and their kings, 13.63 out of a desire to purchase to himself a memorial and eternal fame he resolved to send to king Ptolemy and queen Cleopatra, to ask leave of them that he might build a temple in Egypt like to that at Jerusalem, and might ordain Levites and priests out of their own stock. 13.64 The chief reason why he was desirous so to do, was, that he relied upon the prophet Isaiah, who lived above six hundred years before, and foretold that there certainly was to be a temple built to Almighty God in Egypt by a man that was a Jew. Onias was elevated with this prediction, and wrote the following epistle to Ptolemy and Cleopatra: 13.65 “Having done many and great things for you in the affairs of the war, by the assistance of God, and that in Celesyria and Phoenicia, I came at length with the Jews to Leontopolis, and to other places of your nation, 13.66 where I found that the greatest part of your people had temples in an improper manner, and that on this account they bare ill-will one against another, which happens to the Egyptians by reason of the multitude of their temples, and the difference of opinions about divine worship. Now I found a very fit place in a castle that hath its name from the country Diana; this place is full of materials of several sorts, and replenished with sacred animals; 13.67 I desire therefore that you will grant me leave to purge this holy place, which belongs to no master, and is fallen down, and to build there a temple to Almighty God, after the pattern of that in Jerusalem, and of the same dimensions, that may be for the benefit of thyself, and thy wife and children, that those Jews which dwell in Egypt may have a place whither they may come and meet together in mutual harmony one with another, and he subservient to thy advantages; 13.68 for the prophet Isaiah foretold that, ‘there should be an altar in Egypt to the Lord God;’” and many other such things did he prophesy relating to that place. 13.69 2. And this was what Onias wrote to king Ptolemy. Now any one may observe his piety, and that of his sister and wife Cleopatra, by that epistle which they wrote in answer to it; for they laid the blame and the transgression of the law upon the head of Onias. And this was their reply: 13.71 But since thou sayest that Isaiah the prophet foretold this long ago, we give thee leave to do it, if it may be done according to your law, and so that we may not appear to have at all offended God herein.” 13.72 3. So Onias took the place, and built a temple, and an altar to God, like indeed to that in Jerusalem, but smaller and poorer. I do not think it proper for me now to describe its dimensions or its vessels, which have been already described in my seventh book of the Wars of the Jews. 13.73 However, Onias found other Jews like to himself, together with priests and Levites, that there performed divine service. But we have said enough about this temple.
13.397 in the country of Moab, Heshbon, and Medaba, Lemba, and Oronas, Gelithon, Zara, the valley of the Cilices, and Pella; which last they utterly destroyed, because its inhabitants would not bear to change their religious rites for those peculiar to the Jews. The Jews also possessed others of the principal cities of Syria, which had been destroyed.
17.151 for Herod had caused such things to be made which were contrary to the law, of which he was accused by Judas and Matthias; for the king had erected over the great gate of the temple a large golden eagle, of great value, and had dedicated it to the temple. Now the law forbids those that propose to live according to it, to erect images or representations of any living creature.
17.354 So Archelaus’s country was laid to the province of Syria; and Cyrenius, one that had been consul, was sent by Caesar to take account of people’s effects in Syria, and to sell the house of Archelaus.
20.237 but as for that temple which was built in Egypt, we have spoken of it frequently already. Now when Jacimus had retained the priesthood three years, he died, and there was no one that succeeded him, but the city continued seven years without a high priest.' ' None
|55. Josephus Flavius, Jewish War, 1.3, 1.32, 1.648, 1.650, 2.391-2.394, 3.55-3.56, 3.352, 4.483-4.485, 5.231-5.236, 5.402-5.403, 5.412, 6.94, 6.98, 6.108, 6.110, 6.285, 6.288, 6.299-6.309, 6.387, 7.420-7.432 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Destruction of the Second Temple • Gaza, destruction of by Alexander Jannaeus • Genesis, and the Dead Sea, and the destruction of Sodom • Jerusalem Temple, destruction • Jerusalem, Destruction of • Jerusalem, Roman destruction of • Jerusalem,destruction of • Onias Temple, closure / destruction of • Philo of Alexandria, and the destruction of five cities • Sculpture, , destruction of • Second Temple,, destruction • Sodom and Gomorra,destruction of • Sodom, Sodomite cities, destruction of • Temple (Jewish) in Jerusalem, its destruction • Temple in Jerusalem, Destruction of • Temple, Destruction • Temple, Jerusalem, destruction, impact of • Temple, Temple destruction • Temple, destruction of • Temple, the, destruction of (66 CE) • Titus, and destruction of the Temple • destruction of\n, Jerusalem/Jerusalem temple • destruction of\n, Rome • destruction of Temple • destruction of animal victim by fire • destruction of other kinds of offerings by fire, in the cult of the dead • destruction sacrifice • destruction sacrifice, partial destruction of animal victim • destruction sacrifice, total destruction of animal victim • priests adolescent, Jewish, memory of after the destruction of the second temple • temple, as cosmos, destruction of
Found in books: Allison (2018), 4 Baruch, 87, 140, 187; Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 284; Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 52; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 335; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 281, 285; Crabb (2020), Luke/Acts and the End of History, 106, 175, 177, 178, 205, 211, 221, 286; Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 41; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 160; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 112, 113, 235; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 190; Goodman (2006), Judaism in the Roman World: Collected Essays, 52, 147; Hayes (2022), The Literature of the Sages: A Re-Visioning, 22; Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 53; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 186; Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 148; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 34, 36, 39, 48, 51, 53, 67, 68, 69, 104, 164, 363, 421; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 278, 279; Spielman (2020), Jews and Entertainment in the Ancient World. 56; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 96, 175, 225, 230, 231; Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 38; Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 223, 224
1.3 Ταῦτα πάντα περιλαβὼν ἐν ἑπτὰ βιβλίοις καὶ μηδεμίαν τοῖς ἐπισταμένοις τὰ πράγματα καὶ παρατυχοῦσι τῷ πολέμῳ καταλιπὼν ἢ μέμψεως ἀφορμὴν ἢ κατηγορίας, τοῖς γε τὴν ἀλήθειαν ἀγαπῶσιν, ἀλλὰ μὴ πρὸς ἡδονὴν ἀνέγραψα. ποιήσομαι δὲ ταύτην τῆς ἐξηγήσεως ἀρχήν, ἣν καὶ τῶν κεφαλαίων ἐποιησάμην.' "
1.3 προυθέμην ἐγὼ τοῖς κατὰ τὴν ̔Ρωμαίων ἡγεμονίαν ̔Ελλάδι γλώσσῃ μεταβαλὼν ἃ τοῖς ἄνω βαρβάροις τῇ πατρίῳ συντάξας ἀνέπεμψα πρότερον ἀφηγήσασθαι ̓Ιώσηπος Ματθίου παῖς ἐξ ̔Ιεροσολύμων ἱερεύς, αὐτός τε ̔Ρωμαίους πολεμήσας τὰ πρῶτα καὶ τοῖς ὕστερον παρατυχὼν ἐξ ἀνάγκης:
1.3 ταῦτ' ἀκούσας ̓Αντίγονος διέπεμψεν περὶ τὴν χώραν εἴργειν καὶ λοχᾶν τοὺς σιτηγοὺς κελεύων. οἱ δ' ὑπήκουον, καὶ πολὺ πλῆθος ὁπλιτῶν ὑπὲρ τὴν ̔Ιεριχοῦντα συνηθροίσθη: διεκαθέζοντο δὲ ἐπὶ τῶν ὀρῶν παραφυλάσσοντες τοὺς τὰ ἐπιτήδεια ἐκκομίζοντας." "
1.32 ̓Εφ' οἷς χαλεπήνας ̔Ηρώδης ὥρμησεν μὲν ἀμύνασθαι Μαχαιρᾶν ὡς πολέμιον, κρατήσας δὲ τῆς ὀργῆς ἤλαυνεν πρὸς ̓Αντώνιον κατηγορήσων τῆς Μαχαιρᾶ παρανομίας. ὁ δ' ἐν διαλογισμῷ τῶν ἡμαρτημένων γενόμενος ταχέως μεταδιώκει τε τὸν βασιλέα καὶ πολλὰ δεηθεὶς ἑαυτῷ διαλλάττει." "
1.32 οἱ δὲ καταφυγόντες πρὸς ̓Αντίοχον ἱκέτευσαν αὐτοῖς ἡγεμόσι χρώμενον εἰς τὴν ̓Ιουδαίαν ἐμβαλεῖν. πείθεται δ' ὁ βασιλεὺς ὡρμημένος πάλαι, καὶ μετὰ πλείστης δυνάμεως αὐτὸς ὁρμήσας τήν τε πόλιν αἱρεῖ κατὰ κράτος καὶ πολὺ πλῆθος τῶν Πτολεμαίῳ προσεχόντων ἀναιρεῖ, ταῖς τε ἁρπαγαῖς ἀνέδην ἐπαφιεὶς τοὺς στρατιώτας αὐτὸς καὶ τὸν ναὸν ἐσύλησε καὶ τὸν ἐνδελεχισμὸν τῶν καθ' ἡμέραν ἐναγισμῶν ἔπαυσεν ἐπ' ἔτη τρία καὶ μῆνας ἕξ." "
1.648 Γίνεται δ' ἐν ταῖς συμφοραῖς αὐτῷ καὶ δημοτική τις ἐπανάστασις. δύο ἦσαν σοφισταὶ κατὰ τὴν πόλιν μάλιστα δοκοῦντες ἀκριβοῦν τὰ πάτρια καὶ διὰ τοῦτο ἐν παντὶ τῷ ἔθνει μεγίστης ἠξιωμένοι δόξης, ̓Ιούδας τε υἱὸς Σεπφεραίου καὶ Ματθίας ἕτερος Μαργάλου." "
2.391 σκέψασθε δ' ὡς ὑμῖν τὸ τῆς θρησκείας ἄκρατον, εἰ καὶ πρὸς εὐχειρώτους πολεμοίητε, δυσδιοίκητον, καὶ δι' ἃ μᾶλλον τὸν θεὸν ἐλπίζετε σύμμαχον, ταῦτ' ἀναγκαζόμενοι παραβαίνειν ἀποστρέψετε." '2.392 τηροῦντές γε μὴν τὰ τῶν ἑβδομάδων ἔθη καὶ πρὸς μηδεμίαν πρᾶξιν κινούμενοι ῥᾳδίως ἁλώσεσθε, καθάπερ οἱ πρόγονοι Πομπηίῳ ταύτας μάλιστα τὰς ἡμέρας ἐνεργοὺς ποιησαμένῳ τῆς πολιορκίας, ἐν αἷς ἤργουν οἱ πολιορκούμενοι:' "2.393 παραβαίνοντες δὲ ἐν τῷ πολέμῳ τὸν πάτριον νόμον οὐκ οἶδ' ὑπὲρ ὅτου λοιπὸν ποιήσεσθε τὸν ἀγῶνα: σπουδὴ γὰρ ὑμῖν μία τὸ μὴ τῶν πατρίων τι καταλῦσαι." "2.394 πῶς δὲ ἐπικαλέσεσθε τὸ θεῖον πρὸς τὴν ἄμυναν οἱ παραβάντες ἑκουσίως τὴν εἰς αὐτὸ θεραπείαν; ἐπαναιροῦνται δὲ ἕκαστοι πόλεμον ἢ θείᾳ πεποιθότες ἢ ἀνθρωπίνῃ βοηθείᾳ: ὅταν δὲ τὴν παρ' ἀμφοῖν τὸ εἰκὸς ἀποκόπτῃ, φανερὰν ἅλωσιν οἱ πολεμοῦντες αἱροῦνται." 3.55 Γοφνὰ δευτέρα καὶ μετὰ ταύτην ̓Ακραβετά, Θαμνὰ πρὸς ταύταις καὶ Λύδδα, ̓Αμμαοῦς καὶ Πέλλη καὶ ̓Ιδουμαία καὶ ̓Ενγαδδαὶ καὶ ̔Ηρώδειον καὶ ̔Ιεριχοῦς,' "3.56 μεθ' ἃς ̓Ιάμνεια καὶ ̓Ιόππη τῶν περιοίκων ἀφηγοῦνται, κἀπὶ ταύταις ἥ τε Γαμαλιτικὴ καὶ Γαυλανῖτις Βαταναία τε καὶ Τραχωνῖτις, αἳ καὶ τῆς ̓Αγρίππα βασιλείας εἰσὶ μοῖραι." 3.352 ἦν δὲ καὶ περὶ κρίσεις ὀνείρων ἱκανὸς συμβαλεῖν τὰ ἀμφιβόλως ὑπὸ τοῦ θείου λεγόμενα, τῶν γε μὴν ἱερῶν βίβλων οὐκ ἠγνόει τὰς προφητείας ὡς ἂν αὐτός τε ὢν ἱερεὺς καὶ ἱερέων ἔγγονος:' "
4.483 γειτνιᾷ δ' ἡ Σοδομῖτις αὐτῇ, πάλαι μὲν εὐδαίμων γῆ καρπῶν τε ἕνεκεν καὶ τῆς κατὰ πόλιν περιουσίας, νῦν δὲ κεκαυμένη πᾶσα." "4.484 φασὶ δὲ ὡς δι' ἀσέβειαν οἰκητόρων κεραυνοῖς καταφλεγῆναι: ἔστι γοῦν ἔτι λείψανα τοῦ θείου πυρός, καὶ πέντε μὲν πόλεων ἰδεῖν σκιάς, ἔτι δὲ κἀν τοῖς καρποῖς σποδιὰν ἀναγεννωμένην, οἳ χροιὰν μὲν ἔχουσι τῶν ἐδωδίμων ὁμοίαν, δρεψαμένων δὲ χερσὶν εἰς καπνὸν διαλύονται καὶ τέφραν." '4.485 τὰ μὲν δὴ περὶ τὴν Σοδομῖτιν μυθευόμενα τοιαύτην ἔχει πίστιν ἀπὸ τῆς ὄψεως.' "
5.231 ἐλειτούργει δὲ τοὺς μηροὺς μέχρις αἰδοίου διαζώματι καλύπτων λινοῦν τε ὑποδύτην ἔνδοθεν λαμβάνων καὶ ποδήρη καθύπερθεν ὑακίνθινον, ἔνδυμα στρογγύλον θυσανωτόν: τῶν δὲ θυσάνων ἀπήρτηντο κώδωνες χρύσεοι καὶ ῥοαὶ παράλληλοι, βροντῆς μὲν οἱ κώδωνες, ἀστραπῆς δ' αἱ ῥοαὶ σημεῖον." "5.232 ἡ δὲ τὸ ἔνδυμα τῷ στέρνῳ προσηλοῦσα ταινία πέντε διηνθισμένη ζώναις πεποίκιλτο, χρυσοῦ τε καὶ πορφύρας καὶ κόκκου πρὸς δὲ βύσσου καὶ ὑακίνθου, δι' ὧν ἔφαμεν καὶ τὰ τοῦ ναοῦ καταπετάσματα συνυφάνθαι." "5.233 τούτοις δὲ καὶ ἐπωμίδα κεκραμένην εἶχεν, ἐν ᾗ πλείων χρυσὸς ἦν. σχῆμα μὲν οὖν ἐνδυτοῦ θώρακος εἶχεν, δύο δ' αὐτὴν ἐνεπόρπων ἀσπιδίσκαι χρυσαῖ, κατεκέκλειντο δ' ἐν ταύταις κάλλιστοί τε καὶ μέγιστοι σαρδόνυχες, τοὺς ἐπωνύμους τῶν τοῦ ἔθνους φυλῶν ἐπιγεγραμμέναι." "5.234 κατὰ δὲ θάτερον ἄλλοι προσήρτηντο λίθοι δώδεκα, κατὰ τρεῖς εἰς τέσσαρα μέρη διῃρημένοι, σάρδιον τόπαζος σμάραγδος, ἄνθραξ ἴασπις σάπφειρος, ἀχάτης ἀμέθυστος λιγύριον, ὄνυξ βήρυλλος χρυσόλιθος, ὧν ἐφ' ἑκάστου πάλιν εἷς τῶν ἐπωνύμων ἐγέγραπτο." "5.235 τὴν δὲ κεφαλὴν βυσσίνη μὲν ἔσκεπεν τιάρα, κατέστεπτο δ' ὑακίνθῳ, περὶ ἣν χρυσοῦς ἄλλος ἦν στέφανος ἔκτυπα φέρων τὰ ἱερὰ γράμματα: ταῦτα δ' ἐστὶ φωνήεντα τέσσαρα." "5.236 ταύτην μὲν οὖν τὴν ἐσθῆτα οὐκ ἐφόρει χρόνιον, λιτοτέραν δ' ἀνελάμβανεν, ὁπότε δ' εἰσίοι εἰς τὸ ἄδυτον: εἰσῄει δ' ἅπαξ κατ' ἐνιαυτὸν μόνος ἐν ᾗ νηστεύειν ἔθος ἡμέρᾳ πάντας τῷ θεῷ." "
5.402 οὐ τὰ κρυπτὰ μὲν τῶν ἁμαρτημάτων ἠδοξήκατε, κλοπὰς λέγω καὶ ἐνέδρας καὶ μοιχείας, ἁρπαγαῖς δ' ἐρίζετε καὶ φόνοις καὶ ξένας καινοτομεῖτε κακίας ὁδούς, ἐκδοχεῖον δὲ πάντων τὸ ἱερὸν γέγονεν καὶ χερσὶν ἐμφυλίοις ὁ θεῖος μεμίανται χῶρος, ὃν καὶ ̔Ρωμαῖοι πόρρωθεν προσεκύνουν, πολλὰ τῶν ἰδίων ἐθῶν εἰς τὸν ὑμέτερον παραλύοντες νόμον." "5.403 εἶτ' ἐπὶ τούτοις τὸν ἀσεβηθέντα σύμμαχον προσδοκᾶτε; πάνυ γοῦν ἐστὲ δίκαιοι ἱκέται καὶ χερσὶ καθαραῖς τὸν βοηθὸν ὑμῶν παρακαλεῖτε." "
5.412 ὥστε ἐγὼ πεφευγέναι μὲν ἐκ τῶν ἁγίων οἶμαι τὸ θεῖον, ἑστάναι δὲ παρ' οἷς πολεμεῖτε νῦν." "
6.94 αὐτὸς δὲ τὸν ̓Ιώσηπον παραστησάμενος: ἐπέπυστο γὰρ ἐπ' ἐκείνης τῆς ἡμέρας, Πανέμου δ' ἦν ἑπτακαιδεκάτη, τὸν ἐνδελεχισμὸν καλούμενον ἀνδρῶν ἀπορίᾳ διαλελοιπέναι τῷ θεῷ καὶ τὸν δῆμον ἐπὶ τούτῳ δεινῶς ἀθυμεῖν:" "
6.98 πρὸς ταῦτα τοῦ δήμου μὲν ἦν κατήφεια καὶ σιγή, πολλὰ δ' ὁ τύραννος λοιδορηθείς τε τῷ ̓Ιωσήπῳ καὶ καταρασάμενος τὸ τελευταῖον προσέθηκεν, ὡς οὐκ ἄν ποτε δείσειεν ἅλωσιν: θεοῦ γὰρ ὑπάρχειν τὴν πόλιν." 6.108 πάλιν ἀγανακτεῖς καὶ κέκραγάς μοι λοιδορούμενος, ἀξίῳ γε καὶ χαλεπωτέρων, ὃς ἀντικρὺς εἱμαρμένης τι παραινῶ καὶ τοὺς ὑπὸ τοῦ θεοῦ βιάζομαι κατακρίτους σώζειν.' "
6.285 τούτοις αἴτιος τῆς ἀπωλείας ψευδοπροφήτης τις κατέστη κατ' ἐκείνην κηρύξας τὴν ἡμέραν τοῖς ἐπὶ τῆς πόλεως, ὡς ὁ θεὸς ἐπὶ τὸ ἱερὸν ἀναβῆναι κελεύει δεξομένους τὰ σημεῖα τῆς σωτηρίας." "
6.288 Τὸν γοῦν ἄθλιον δῆμον οἱ μὲν ἀπατεῶνες καὶ καταψευδόμενοι τοῦ θεοῦ τηνικαῦτα παρέπειθον, τοῖς δ' ἐναργέσι καὶ προσημαίνουσι τὴν μέλλουσαν ἐρημίαν τέρασιν οὔτε προσεῖχον οὔτ' ἐπίστευον, ἀλλ' ὡς ἐμβεβροντημένοι καὶ μήτε ὄμματα μήτε ψυχὴν ἔχοντες τῶν τοῦ θεοῦ κηρυγμάτων παρήκουσαν," 6.299 κατὰ δὲ τὴν ἑορτήν, ἣ πεντηκοστὴ καλεῖται, νύκτωρ οἱ ἱερεῖς παρελθόντες εἰς τὸ ἔνδον ἱερόν, ὥσπερ αὐτοῖς ἔθος πρὸς τὰς λειτουργίας, πρῶτον μὲν κινήσεως ἔφασαν ἀντιλαβέσθαι καὶ κτύπου, μετὰ δὲ ταῦτα φωνῆς ἀθρόας “μεταβαίνομεν ἐντεῦθεν.” τὸ δὲ τούτων φοβερώτερον,' "6.301 φωνὴ ἀπὸ δύσεως, φωνὴ ἀπὸ τῶν τεσσάρων ἀνέμων, φωνὴ ἐπὶ ̔Ιεροσόλυμα καὶ τὸν ναόν, φωνὴ ἐπὶ νυμφίους καὶ νύμφας, φωνὴ ἐπὶ τὸν λαὸν πάντα.” τοῦτο μεθ' ἡμέραν καὶ νύκτωρ κατὰ πάντας τοὺς στενωποὺς περιῄει κεκραγώς." "6.302 τῶν δὲ ἐπισήμων τινὲς δημοτῶν ἀγανακτήσαντες πρὸς τὸ κακόφημον συλλαμβάνουσι τὸν ἄνθρωπον καὶ πολλαῖς αἰκίζονται πληγαῖς. ὁ δὲ οὔθ' ὑπὲρ αὑτοῦ φθεγξάμενος οὔτε ἰδίᾳ πρὸς τοὺς παίοντας, ἃς καὶ πρότερον φωνὰς βοῶν διετέλει." '6.303 νομίσαντες δὲ οἱ ἄρχοντες, ὅπερ ἦν, δαιμονιώτερον τὸ κίνημα τἀνδρὸς ἀνάγουσιν αὐτὸν ἐπὶ τὸν παρὰ ̔Ρωμαίοις ἔπαρχον.' "6.304 ἔνθα μάστιξι μέχρι ὀστέων ξαινόμενος οὔθ' ἱκέτευσεν οὔτ' ἐδάκρυσεν, ἀλλ' ὡς ἐνῆν μάλιστα τὴν φωνὴν ὀλοφυρτικῶς παρεγκλίνων πρὸς ἑκάστην" "6.305 ἀπεκρίνατο πληγήν “αἰαὶ ̔Ιεροσολύμοις.” τοῦ δ' ̓Αλβίνου διερωτῶντος, οὗτος γὰρ ἔπαρχος ἦν, τίς εἴη καὶ πόθεν, καὶ διὰ τί ταῦτα φθέγγοιτο, πρὸς ταῦτα μὲν οὐδ' ὁτιοῦν ἀπεκρίνατο, τὸν δὲ ἐπὶ τῇ πόλει θρῆνον εἴρων οὐ διέλειπεν, μέχρι καταγνοὺς μανίαν ὁ ̓Αλβῖνος ἀπέλυσεν αὐτόν." "6.306 ὁ δὲ τὸν μέχρι τοῦ πολέμου χρόνον οὔτε προσῄει τινὶ τῶν πολιτῶν οὔτε ὤφθη λαλῶν, ἀλλὰ καθ' ἡμέραν ὥσπερ εὐχὴν μεμελετηκώς “αἰαὶ ̔Ιεροσολύμοις” ἐθρήνει." '6.307 οὔτε δέ τινι τῶν τυπτόντων αὐτὸν ὁσημέραι κατηρᾶτο οὔτε τοὺς τροφῆς μεταδιδόντας εὐλόγει, μία δὲ πρὸς πάντας ἦν ἡ σκυθρωπὴ κλῃδὼν ἀπόκρισις.' "6.308 μάλιστα δ' ἐν ταῖς ἑορταῖς ἐκεκράγει: καὶ τοῦτ' ἐφ' ἑπτὰ ἔτη καὶ μῆνας πέντε εἴρων οὔτ' ἤμβλυνεν τὴν φωνὴν οὔτ' ἔκαμεν, μέχρις οὗ κατὰ τὴν πολιορκίαν ἔργα τῆς κλῃδόνος ἰδὼν ἀνεπαύσατο." "6.309 περιιὼν γὰρ ἀπὸ τοῦ τείχους “αἰαὶ πάλιν τῇ πόλει καὶ τῷ λαῷ καὶ τῷ ναῷ” διαπρύσιον ἐβόα, ὡς δὲ τελευταῖον προσέθηκεν “αἰαὶ δὲ κἀμοί”, λίθος ἐκ τοῦ πετροβόλου σχασθεὶς καὶ πλήξας αὐτὸν παραχρῆμα κτείνει, φθεγγομένην δ' ἔτι τὰς κλῃδόνας ἐκείνας τὴν ψυχὴν ἀφῆκε." "
6.387 ̓Εν δὲ ταῖς αὐταῖς ἡμέραις καὶ τῶν ἱερέων τις Θεβουθεῖ παῖς, ̓Ιησοῦς ὄνομα, λαβὼν περὶ σωτηρίας ὅρκους παρὰ Καίσαρος ἐφ' ᾧ παραδώσει τινὰ τῶν ἱερῶν κειμηλίων," '7.421 ὁ δὲ τῶν ̓Ιουδαίων τὴν ἀκατάπαυστον ὑφορώμενος νεωτεροποιίαν καὶ δείσας, μὴ πάλιν εἰς ἓν ἀθρόοι συλλεγῶσι καί τινας αὑτοῖς συνεπισπάσωνται, προσέταξε τῷ Λούππῳ τὸν ἐν τῇ ̓Ονίου καλουμένῃ νεὼν καθελεῖν τῶν ̓Ιουδαίων.' "7.422 ὁ δ' ἐστὶν ἐν Αἰγύπτῳ καὶ διὰ τοιαύτην αἰτίαν ᾠκίσθη τε καὶ τὴν ἐπίκλησιν ἔλαβεν:" "7.423 ̓Ονίας Σίμωνος υἱός, εἷς τῶν ἐν ̔Ιεροσολύμοις ἀρχιερέων, φεύγων ̓Αντίοχον τὸν Συρίας βασιλέα πολεμοῦντα τοῖς ̓Ιουδαίοις ἧκεν εἰς ̓Αλεξάνδρειαν, καὶ δεξαμένου Πτολεμαίου φιλοφρόνως αὐτὸν διὰ τὴν πρὸς ̓Αντίοχον ἀπέχθειαν ἔφη σύμμαχον αὐτῷ ποιήσειν τὸ τῶν ̓Ιουδαίων ἔθνος, εἰ πεισθείη τοῖς ὑπ' αὐτοῦ λεγομένοις." '7.424 ποιήσειν δὲ τὰ δυνατὰ τοῦ βασιλέως ὁμολογήσαντος ἠξίωσεν ἐπιτρέπειν αὐτῷ νεών τε που τῆς Αἰγύπτου κατασκευάσασθαι καὶ τοῖς πατρίοις ἔθεσι θεραπεύειν τὸν θεόν:' "7.425 οὕτως γὰρ ̓Αντιόχῳ μὲν ἔτι μᾶλλον ἐκπολεμώσεσθαι τοὺς ̓Ιουδαίους τὸν ἐν ̔Ιεροσολύμοις νεὼν πεπορθηκότι, πρὸς αὐτὸν δ' εὐνοϊκωτέρως ἕξειν καὶ πολλοὺς ἐπ' ἀδείᾳ τῆς εὐσεβείας ἐπ' αὐτὸν συλλεγήσεσθαι." "7.426 Πεισθεὶς Πτολεμαῖος τοῖς λεγομένοις δίδωσιν αὐτῷ χώραν ἑκατὸν ἐπὶ τοῖς ὀγδοήκοντα σταδίους ἀπέχουσαν Μέμφεως: νομὸς δ' οὗτος ̔Ηλιοπολίτης καλεῖται." '7.427 φρούριον ἔνθα κατασκευασάμενος ̓Ονίας τὸν μὲν ναὸν οὐχ ὅμοιον ᾠκοδόμησε τῷ ἐν ̔Ιεροσολύμοις, ἀλλὰ πύργῳ παραπλήσιον λίθων μεγάλων εἰς ἑξήκοντα πήχεις ἀνεστηκότα: 7.428 τοῦ βωμοῦ δὲ τὴν κατασκευὴν πρὸς τὸν οἰκεῖον ἐξεμιμήσατο καὶ τοῖς ἀναθήμασιν ὁμοίως ἐκόσμησεν χωρὶς τῆς περὶ τὴν λυχνίαν κατασκευῆς: 7.429 οὐ γὰρ ἐποίησε λυχνίαν, αὐτὸν δὲ χαλκευσάμενος λύχνον χρυσοῦν ἐπιφαίνοντα σέλας χρυσῆς ἁλύσεως ἐξεκρέμασε. τὸ δὲ τέμενος πᾶν ὀπτῇ πλίνθῳ περιτετείχιστο πύλας ἔχον λιθίνας.' "7.431 οὐ μὴν ̓Ονίας ἐξ ὑγιοῦς γνώμης ταῦτα ἔπραττεν, ἀλλ' ἦν αὐτῷ φιλονεικία πρὸς τοὺς ἐν τοῖς ̔Ιεροσολύμοις ̓Ιουδαίους ὀργὴν τῆς φυγῆς ἀπομνημονεύοντι, καὶ τοῦτο τὸ ἱερὸν ἐνόμιζε κατασκευάσας εἰς αὐτὸ περισπάσειν ἀπ' ἐκείνων τὸ πλῆθος." "7.432 ἐγεγόνει δέ τις καὶ παλαιὰ πρόρρησις ἔτεσί που πρόσθεν ἑξακοσίοις: ̔Ησαί̈ας ὄνομα τῷ προαγορεύσαντι τοῦδε τοῦ ναοῦ τὴν ἐν Αἰγύπτῳ γενησομένην ὑπ' ἀνδρὸς ̓Ιουδαίου κατασκευήν. τὸ μὲν οὖν ἱερὸν οὕτως ἐπεποίητο." ' None
1.3 12. I have comprehended all these things in seven books, and have left no occasion for complaint or accusation to such as have been acquainted with this war; and I have written it down for the sake of those that love truth, but not for those that please themselves with fictitious relations. And I will begin my account of these things with what I call my First Chapter.
1.3 I have proposed to myself, for the sake of such as live under the government of the Romans, to translate those books into the Greek tongue, which I formerly composed in the language of our country, and sent to the Upper Barbarians; I, Joseph, the son of Matthias, by birth a Hebrew, a priest also, and one who at first fought against the Romans myself, and was forced to be present at what was done afterward am the author of this work.
1.3 When Antigonus heard of this, he sent some of his party with orders to hinder, and lay ambushes for these collectors of corn. This command was obeyed, and a great multitude of armed men were gathered together about Jericho, and lay upon the mountains, to watch those that brought the provisions.
1.32 7. Hereupon Herod was very angry at him, and was going to fight against Macheras as his enemy; but he restrained his indignation, and marched to Antony to accuse Macheras of mal-administration. But Macheras was made sensible of his offenses, and followed after the king immediately, and earnestly begged and obtained that he would be reconciled to him.
1.32 who fled to Antiochus, and besought him to make use of them for his leaders, and to make an expedition into Judea. The king being thereto disposed beforehand, complied with them, and came upon the Jews with a great army, and took their city by force, and slew a great multitude of those that favored Ptolemy, and sent out his soldiers to plunder them without mercy. He also spoiled the temple, and put a stop to the constant practice of offering a daily sacrifice of expiation for three years and six months.
1.648 2. There also now happened to him, among his other calamities, a certain popular sedition. There were two men of learning in the city Jerusalem, who were thought the most skillful in the laws of their country, and were on that account held in very great esteem all over the nation; they were, the one Judas, the son of Sepphoris, and the other Matthias, the son of Margalus.
2.391 Reflect upon it, how impossible it is for your zealous observation of your religious customs to be here preserved, which are hard to be observed even when you fight with those whom you are able to conquer; and how can you then most of all hope for God’s assistance, when, by being forced to transgress his law, you will make him turn his face from you? 2.392 and if you do observe the custom of the Sabbath days, and will not be prevailed on to do anything thereon, you will easily be taken, as were your forefathers by Pompey, who was the busiest in his siege on those days on which the besieged rested. 2.393 But if in time of war you transgress the law of your country, I cannot tell on whose account you will afterward go to war; for your concern is but one, that you do nothing against any of your forefathers; 2.394 and how will you call upon God to assist you, when you are voluntarily transgressing against his religion? Now, all men that go to war do it either as depending on Divine or on human assistance; but since your going to war will cut off both those assistances, those that are for going to war choose evident destruction.
3.55 Gophna was the second of those cities, and next to that Acrabatta, after them Thamna, and Lydda, and Emmaus, and Pella, and Idumea, and Engaddi, and Herodium, and Jericho; 3.56 and after them came Jamnia and Joppa, as presiding over the neighboring people; and besides these there was the region of Gamala, and Gaulanitis, and Batanea, and Trachonitis, which are also parts of the kingdom of Agrippa.
3.352 Now Josephus was able to give shrewd conjectures about the interpretation of such dreams as have been ambiguously delivered by God. Moreover, he was not unacquainted with the prophecies contained in the sacred books, as being a priest himself, and of the posterity of priests:
4.483 The country of Sodom borders upon it. It was of old a most happy land, both for the fruits it bore and the riches of its cities, although it be now all burnt up. 4.484 It is related how, for the impiety of its inhabitants, it was burnt by lightning; in consequence of which there are still the remainders of that Divine fire, and the traces or shadows of the five cities are still to be seen, as well as the ashes growing in their fruits; which fruits have a color as if they were fit to be eaten, but if you pluck them with your hands, they dissolve into smoke and ashes. 4.485 And thus what is related of this land of Sodom hath these marks of credibility which our very sight affords us.
5.231 When he officiated, he had on a pair of breeches that reached beneath his privy parts to his thighs, and had on an inner garment of linen, together with a blue garment, round, without seam, with fringework, and reaching to the feet. There were also golden bells that hung upon the fringes, and pomegranates intermixed among them. The bells signified thunder, and the pomegranates lightning. 5.232 But that girdle that tied the garment to the breast was embroidered with five rows of various colors, of gold, and purple, and scarlet, as also of fine linen and blue, with which colors we told you before the veils of the temple were embroidered also. 5.233 The like embroidery was upon the ephod; but the quantity of gold therein was greater. Its figure was that of a stomacher for the breast. There were upon it two golden buttons like small shields, which buttoned the ephod to the garment; in these buttons were enclosed two very large and very excellent sardonyxes, having the names of the tribes of that nation engraved upon them: 5.234 on the other part there hung twelve stones, three in a row one way, and four in the other; a sardius, a topaz, and an emerald; a carbuncle, a jasper, and a sapphire; an agate, an amethyst, and a ligure; an onyx, a beryl, and a chrysolite; upon every one of which was again engraved one of the forementioned names of the tribes. 5.235 A mitre also of fine linen encompassed his head, which was tied by a blue ribbon, about which there was another golden crown, in which was engraven the sacred name of God: it consists of four vowels. 5.236 However, the high priest did not wear these garments at other times, but a more plain habit; he only did it when he went into the most sacred part of the temple, which he did but once in a year, on that day when our custom is for all of us to keep a fast to God.
5.402 You have not avoided so much as those sins that are usually done in secret; I mean thefts, and treacherous plots against men, and adulteries. You are quarreling about rapines and murders, and invent strange ways of wickedness. Nay, the temple itself is become the receptacle of all, and this Divine place is polluted by the hands of those of our own country; which place hath yet been reverenced by the Romans when it was at a distance from them, when they have suffered many of their own customs to give place to our law. 5.403 And, after all this, do you expect Him whom you have so impiously abused to be your supporter? To be sure then you have a right to be petitioners, and to call upon Him to assist you, so pure are your hands!
5.412 Wherefore I cannot but suppose that God is fled out of his sanctuary, and stands on the side of those against whom you fight.
6.94 while he himself had Josephus brought to him (for he had been informed that on that very day, which was the seventeenth day of Panemus, Tamuz, the sacrifice called “the Daily Sacrifice” had failed, and had not been offered to God, for want of men to offer it, and that the people were grievously troubled at it)
6.98 At these words of his a great sadness and silence were observed among the people. But the tyrant himself cast many reproaches upon Josephus, with imprecations besides; and at last added this withal, that he did never fear the taking of the city, because it was God’s own city.
6.108 Thou hast indignation at me again, and makest a clamor at me, and reproachest me; indeed, I cannot deny that I am worthy of worse treatment than all this amounts to, because, in opposition to fate, I make this kind invitation to thee, and endeavor to force deliverance upon those whom God hath condemned.
6.285 A false prophet was the occasion of these people’s destruction, who had made a public proclamation in the city that very day, that God commanded them to get up upon the temple, and that there they should receive miraculous signs of their deliverance.
6.288 3. Thus were the miserable people persuaded by these deceivers, and such as belied God himself; while they did not attend nor give credit to the signs that were so evident, and did so plainly foretell their future desolation, but, like men infatuated, without either eyes to see or minds to consider, did not regard the denunciations that God made to them.
6.299 running about among the clouds, and surrounding of cities. Moreover, at that feast which we call Pentecost, as the priests were going by night into the inner court of the temple, as their custom was, to perform their sacred ministrations, they said that, in the first place, they felt a quaking, and heard a great noise, 6.301 began on a sudden to cry aloud, “A voice from the east, a voice from the west, a voice from the four winds, a voice against Jerusalem and the holy house, a voice against the bridegrooms and the brides, and a voice against this whole people!” This was his cry, as he went about by day and by night, in all the lanes of the city. 6.302 However, certain of the most eminent among the populace had great indignation at this dire cry of his, and took up the man, and gave him a great number of severe stripes; yet did not he either say anything for himself, or anything peculiar to those that chastised him, but still he went on with the same words which he cried before. 6.303 Hereupon our rulers, supposing, as the case proved to be, that this was a sort of divine fury in the man, brought him to the Roman procurator, 6.304 where he was whipped till his bones were laid bare; yet he did not make any supplication for himself, nor shed any tears, but turning his voice to the most lamentable tone possible, at every stroke of the whip his answer was, “Woe, woe to Jerusalem!” 6.305 And when Albinus (for he was then our procurator) asked him, Who he was? and whence he came? and why he uttered such words? he made no manner of reply to what he said, but still did not leave off his melancholy ditty, till Albinus took him to be a madman, and dismissed him. 6.306 Now, during all the time that passed before the war began, this man did not go near any of the citizens, nor was seen by them while he said so; but he every day uttered these lamentable words, as if it were his premeditated vow, “Woe, woe to Jerusalem!” 6.307 Nor did he give ill words to any of those that beat him every day, nor good words to those that gave him food; but this was his reply to all men, and indeed no other than a melancholy presage of what was to come. 6.308 This cry of his was the loudest at the festivals; and he continued this ditty for seven years and five months, without growing hoarse, or being tired therewith, until the very time that he saw his presage in earnest fulfilled in our siege, when it ceased; 6.309 for as he was going round upon the wall, he cried out with his utmost force, “Woe, woe to the city again, and to the people, and to the holy house!” And just as he added at the last, “Woe, woe to myself also!” there came a stone out of one of the engines, and smote him, and killed him immediately; and as he was uttering the very same presages he gave up the ghost.
6.387 3. But now at this time it was that one of the priests, the son of Thebuthus, whose name was Jesus, upon his having security given him, by the oath of Caesar, that he should be preserved, upon condition that he should deliver to him certain of the precious things that had been reposited in the temple, 7.421 who having in suspicion the restless temper of the Jews for innovation, and being afraid lest they should get together again, and persuade some others to join with them, gave orders to Lupus to demolish that Jewish temple which was in the region called Onion, 7.422 and was in Egypt, which was built and had its denomination from the occasion following: 7.423 Onias, the son of Simon, one of the Jewish high priests, fled from Antiochus the king of Syria, when he made war with the Jews, and came to Alexandria; and as Ptolemy received him very kindly, on account of his hatred to Antiochus, he assured him, that if he would comply with his proposal, he would bring all the Jews to his assistance; 7.424 and when the king agreed to do it so far as he was able, he desired him to give him leave to build a temple somewhere in Egypt, and to worship God according to the customs of his own country; 7.425 for that the Jews would then be so much readier to fight against Antiochus who had laid waste the temple at Jerusalem, and that they would then come to him with greater goodwill; and that, by granting them liberty of conscience, very many of them would come over to him. 7.426 3. So Ptolemy complied with his proposals, and gave him a place one hundred and eighty furlongs distant from Memphis. That Nomos was called the Nomos of Heliopoli 7.427 where Onias built a fortress and a temple, not like to that at Jerusalem, but such as resembled a tower. He built it of large stones to the height of sixty cubits; 7.428 he made the structure of the altar in imitation of that in our own country, and in like manner adorned with gifts, excepting the make of the candlestick, 7.429 for he did not make a candlestick, but had a single lamp hammered out of a piece of gold, which illuminated the place with its rays, and which he hung by a chain of gold; 7.431 Yet did not Onias do this out of a sober disposition, but he had a mind to contend with the Jews at Jerusalem, and could not forget the indignation he had for being banished thence. Accordingly, he thought that by building this temple he should draw away a great number from them to himself. 7.432 There had been also a certain ancient prediction made by a prophet whose name was Isaiah, about six hundred years before, that this temple should be built by a man that was a Jew in Egypt. And this is the history of the building of that temple.' ' None
|56. Josephus Flavius, Against Apion, 1.37, 1.43, 1.189, 1.191-1.193, 1.196, 1.198, 1.204, 1.209-1.211, 2.49-2.55 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Destruction • Gaza, battle of, and destruction of by Ptolemy • Gaza, destruction of by Alexander Jannaeus • Jerusalem, Roman destruction of • Jerusalem,destruction of • Onias Temple, closure / destruction of • Temple in Jerusalem, Destruction of • Temple, destruction of • destruction of\n, Jerusalem/Jerusalem temple
Found in books: Allison (2018), 4 Baruch, 152; Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 46, 47, 74, 77, 107, 185, 229, 285; Crabb (2020), Luke/Acts and the End of History, 175, 177; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 159, 160; Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 52, 56; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 176; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 3, 39, 48; Spielman (2020), Jews and Entertainment in the Ancient World. 51, 76
1.37 εἰκότως οὖν, μᾶλλον δὲ ἀναγκαίως, ἅτε μήτε τὸ ὑπογράφειν αὐτεξουσίου πᾶσιν ὄντος μήτε τινὸς ἐν τοῖς γραφομένοις ἐνούσης διαφωνίας, ἀλλὰ μόνον τῶν προφητῶν τὰ μὲν ἀνωτάτω καὶ παλαιότατα κατὰ τὴν ἐπίπνοιαν τὴν ἀπὸ τοῦ θεοῦ μαθόντων, τὰ δὲ καθ' αὑτοὺς ὡς ἐγένετο σαφῶς συγγραφόντων," 1.43 ἤδη οὖν πολλοὶ πολλάκις ἑώρανται τῶν αἰχμαλώτων στρέβλας καὶ παντοίων θανάτων τρόπους ἐν θεάτροις ὑπομένοντες ἐπὶ τῷ μηδὲν ῥῆμα προέσθαι παρὰ τοὺς νόμους καὶ τὰς μετὰ τούτων ἀναγραφάς.' "
1.189 περὶ χιλίους μάλιστα καὶ πεντακοσίους εἰσίν.” πάλιν δὲ τοῦ προειρημένου μνημονεύων ἀνδρός “οὗτος, φησίν, ὁ ἄνθρωπος τετευχὼς τῆς τιμῆς ταύτης καὶ συνήθης ἡμῖν γενόμενος, παραλαβών τινας τῶν μεθ' ἑαυτοῦ τήν τε διαφορὰν ἀνέγνω πᾶσαν αὐτοῖς: εἶχεν γὰρ" 1.191 τοιγαροῦν, φησί, καὶ κακῶς ἀκούοντες ὑπὸ τῶν ἀστυγειτόνων καὶ τῶν εἰσαφικνουμένων πάντες καὶ προπηλακιζόμενοι πολλάκις ὑπὸ τῶν Περσικῶν βασιλέων καὶ σατραπῶν οὐ δύνανται μεταπεισθῆναι τῇ διανοίᾳ, ἀλλὰ γεγυμνωμένως περὶ τούτων καὶ αἰκίαις καὶ θανάτοις δεινοτάτοις μάλιστα πάντων ἀπαντῶσι μὴ ἀρνούμενοι 1.192 τὰ πάτρια.” παρέχεται δὲ καὶ τεκμήρια τῆς ἰσχυρογνωμοσύνης τῆς περὶ τῶν νόμων οὐκ ὀλίγα: φησὶ γάρ, ̓Αλεξάνδρου ποτὲ ἐν Βαβυλῶνι γενομένου καὶ προελομένου τὸ τοῦ Βήλου πεπτωκὸς ἱερὸν ἀνακαθᾶραι καὶ πᾶσιν αὐτοῦ τοῖς στρατιώταις ὁμοίως φέρειν τὸν χοῦν προστάξαντος, μόνους τοὺς ̓Ιουδαίους οὐ προσσχεῖν, ἀλλὰ καὶ πολλὰς ὑπομεῖναι πληγὰς καὶ ζημίας ἀποτῖσαι μεγάλας, ἕως αὐτοῖς 1.193 συγγνόντα τὸν βασιλέα δοῦναι τὴν ἄδειαν. ἔτι γε μὴν τῶν εἰς τὴν χώραν, φησί, πρὸς αὐτοὺς ἀφικνουμένων νεὼς καὶ βωμοὺς κατασκευασάντων ἅπαντα ταῦτα κατέσκαπτον, καὶ τῶν μὲν ζημίαν τοῖς σατράπαις ἐξέτινον, περί τινων δὲ καὶ συγγνώμης μετελάμβανον. καὶ προσεπιτίθησιν, ὅτι δίκαιον ἐπὶ τούτοις αὐτούς ἐστι θαυμάζειν.
1.196 ἐστιν.” ἀλλὰ μὴν ὅτι καὶ τὴν πόλιν αὐτὴν τὰ ̔Ιεροσόλυμα καλλίστην τε καὶ μεγίστην ἐκ παλαιοτάτου κατοικοῦμεν καὶ περὶ πλήθους ἀνδρῶν καὶ περὶ τῆς τοῦ νεὼ κατασκευῆς οὕτως αὐτὸς διηγεῖται.' "
1.198 μυριάδες, καλοῦσι δ' αὐτὴν ̔Ιεροσόλυμα. ἐνταῦθα δ' ἐστὶ κατὰ μέσον μάλιστα τῆς πόλεως περίβολος λίθινος μῆκος ὡς πεντάπλεθρος, εὖρος δὲ πηχῶν ρ, ἔχων διπλᾶς πύλας, ἐν ᾧ βωμός ἐστι τετράγωνος ἀτμήτων συλλέκτων ἀργῶν λίθων οὕτως συγκείμενος, πλευρὰν μὲν ἑκάστην εἴκοσι πηχῶν, ὕψος δὲ δεκάπηχυ. καὶ παρ' αὐτὸν οἴκημα μέγα, οὗ βωμός ἐστι καὶ λυχνίον ἀμφότερα χρυσᾶ" 1.204 τὸ τόξον ἔβαλε καὶ τὸν ὄρνιθα πατάξας ἀπέκτεινεν. ἀγανακτούντων δὲ τοῦ μάντεως καί τινων ἄλλων καὶ καταρωμένων αὐτῷ, “τί μαίνεσθε, ἔφη, κακοδαίμονες;” εἶτα τὸν ὄρνιθα λαβὼν εἰς τὰς χεῖρας, “πῶς γάρ, ἔφη, οὗτος τὴν αὐτοῦ σωτηρίαν οὐ προϊδὼν περὶ τῆς ἡμετέρας πορείας ἡμῖν ἄν τι ὑγιὲς ἀπήγγελλεν; εἰ γὰρ ἠδύνατο προγιγνώσκειν τὸ μέλλον, εἰς τὸν τόπον τοῦτον οὐκ ἂν ἦλθε φοβούμενος,' "
1.209 “οἱ καλούμενοι ̓Ιουδαῖοι πόλιν οἰκοῦντες ὀχυρωτάτην πασῶν, ἣν καλεῖν ̔Ιεροσόλυμα συμβαίνει τοὺς ἐγχωρίους, ἀργεῖν εἰθισμένοι δι' ἑβδόμης ἡμέρας καὶ μήτε τὰ ὅπλα βαστάζειν ἐν τοῖς εἰρημένοις χρόνοις μήτε γεωργίας ἅπτεσθαι μήτε ἄλλης ἐπιμελεῖσθαι λειτουργίας μηδεμιᾶς, ἀλλ' ἐν τοῖς ἱεροῖς ἐκτετακότες τὰς χεῖρας" '1.211 τὸ δὲ συμβὰν πλὴν ἐκείνων τοὺς ἄλλους πάντας δεδίδαχε τηνικαῦτα φυγεῖν εἰς ἐνύπνια καὶ τὴν περὶ τοῦ νόμου παραδεδομένην ὑπόνοιαν, ἡνίκα ἂν τοῖς ἀνθρωπίνοις λογισμοῖς περὶ
2.49 ὁ δὲ Φιλομήτωρ Πτολεμαῖος καὶ ἡ γυνὴ αὐτοῦ Κλεοπάτρα τὴν βασιλείαν ὅλην τὴν ἑαυτῶν ̓Ιουδαίοις ἐπίστευσαν, καὶ στρατηγοὶ πάσης τῆς δυνάμεως ἦσαν ̓Ονίας καὶ Δοσίθεος ̓Ιουδαῖοι, ὧν ̓Απίων σκώπτει τὰ ὀνόματα, δέον τὰ ἔργα θαυμάζειν καὶ μὴ λοιδορεῖν, ἀλλὰ χάριν αὐτοῖς ἔχειν, ὅτι διέσωσαν τὴν ̓Αλεξάνδρειαν, ἧς ὡς πολίτης ἀντιποιεῖται. 2.51 τοῦ παρὰ ̔Ρωμαίων πρεσβευτοῦ καὶ παρόντος.” ὀρθῶς δὲ ποιῶν φαίην ἂν καὶ μάλα δικαίως: ὁ γὰρ Φύσκων ἐπικληθεὶς Πτολεμαῖος ἀποθανόντος αὐτῷ τοῦ ἀδελφοῦ Πτολεμαίου τοῦ Φιλομήτορος ἀπὸ Κυρήνης ἐξῆλθε Κλεοπάτραν ἐκβαλεῖν βουλόμενος τῆς βασιλείας 2.52 ετ φιλιος ρεγις, υτ ιπσε ρεγνυμ ινιυστε σιβιμετ αππλιξαρετ; προπτερ ηαεξ εργο ονιας αδυερσυς ευμ βελλυμ προ ξλεοπατρα συσξεπιτ ετ φιδεμ, θυαμ ηαβυιτ ξιρξα ρεγες, νεθυαθυαμ ιν νεξεσσιτατε δεσερυιτ. 2.53 τεστις αυτεμ δευς ιυστιτιαε ειυς μανιφεστυς αππαρυιτ; ναμ φψσξον πτολομαευς ξυμ αδυερσυμ εχερξιτυμ θυιδεμ ονιαε πυγναρε πραεσυμερετ, ομνες υερο ιυδαεος ιν ξιυιτατε ποσιτος ξυμ φιλιις ετ υχοριβυς ξαπιενς νυδος ατθυε υινξτος ελεπηαντις συβιεξισσετ, υτ αβ εις ξονξυλξατι δεφιξερεντ, ετ αδ ηοξ ετιαμ βεστιας ιπσας δεβριασσετ, ιν ξοντραριυμ θυαε πραεπαραυερατ ευενερυντ. 2.54 ελεπηαντι ενιμ ρελινθυεντες σιβι απποσιτος ιυδαεος ιμπετυ φαξτο συπερ αμιξος ειυς μυλτος εχ ιπσις ιντερεμερυντ. ετ ποστ ηαεξ πτολομαευς θυιδεμ ασπεξτυμ τερριβιλεμ ξοντεμπλατυς εστ προηιβεντεμ σε, υτ ιλλις νοξερετ 2.55 ηομινιβυς, ξονξυβινα υερο συα ξαρισσιμα, θυαμ αλιι θυιδεμ ιτηαξαμ, αλιι υερο ηιρενεν δενομιναντ, συππλιξαντε νε τανταμ ιμπιετατεμ περαγερετ, ει ξονξεσσιτ ετ εχ ηις θυαε ιαμ εγερατ υελ αξτυρυς ερατ παενιτεντιαμ εγιτ. υνδε ρεξτε ηανξ διεμ ιυδαει αλεχανδρια ξονστιτυτι εο θυοδ απερτε α δεο σαλυτεμ προμερυερυντ ξελεβραρε νοσξυντυρ.' " None
1.37 and this is justly, or rather necessarily done, because every one is not permitted of his own accord to be a writer, nor is there any disagreement in what is written; they being only prophets that have written the original and earliest accounts of things as they learned them of God himself by inspiration; and others have written what hath happened in their own times, and that in a very distinct manner also. 8.
1.43 For it is no new thing for our captives, many of them in number, and frequently in time, to be seen to endure racks and deaths of all kinds upon the theatres, that they may not be obliged to say one word against our laws and the records that contain them;
1.189 Hecateus mentions this Hezekiah a second time, and says, that “as he was possessed of so great a dignity, and was become familiar with us, so did he take certain of those that were with him, and explained to them all the circumstances of their people: for he had all their habitations and polity down in writing.”
1.191 Whereupon he adds, that “although they are in a bad reputation among their neighbors, and among all those that come to them, and have been often treated injuriously by the kings and governors of Persia, yet can they not be dissuaded from acting what they think best; but that, when they are stripped on this account, and have torments inflicted upon them, and they are brought to the most terrible kinds of death, they meet them after a most extraordinary manner, beyond all other people, and will not renounce the religion of their forefathers.” 1.192 Hecateus also produces demonstrations not a few of this their resolute tenaciousness of their laws when he speaks thus:—“Alexander was once at Babylon, and had an intention to rebuild the temple of Belus that was fallen to decay: and in order thereto, he commanded all his soldiers in general to bring earth thither. But the Jews, and they only, would not comply with that command; nay, they underwent stripes and great losses of what they had on this account, till the king forgave them, and permitted them to live in quiet.” 1.193 He adds farther, that “when the Macedonians came to them into that country, and demolished the old temples and the altars, they assisted them in demolishing them all; but for not assisting them in rebuilding them they either underwent losses, or sometimes obtained forgiveness.” He adds, farther, that “these men deserve to be admired on that account.”
1.196 The same man describes our city Jerusalem also itself as of a most excellent structure, and very large, and inhabited from the most ancient times. He also discourses of the multitude of men in it, and of the construction of our temple, after the following manner:—
1.198 There is about the middle of the city, a wall of stone, the length of which is five hundred feet, and the breadth a hundred cubits, with double cloisters; wherein there is a square altar, not made of hewn stone, but composed of white stones gathered together, having each side twenty cubits long, and its altitude ten cubits. Hard by it is a large edifice, wherein there is an altar and a candlestick, both of gold, and in weight two talents;
1.204 and as the augur and some others were very angry, and wished imprecations upon him, he answered them thus:—Why are you so mad as to take this most unhappy bird into your hands? for how can this bird give us any true information concerning our march, which could not foresee how to save himself? for had he been able to foreknow what was future, he would not have come to this place, but would have been afraid lest Mosollam the Jew would shoot at him, and kill him.”
1.209 “There are a people called Jews, who dwell in a city the strongest of all other cities, which the inhabitants call Jerusalem, and are accustomed to rest on every seventh day; on which times they make no use of their arms, nor meddle with husbandry, nor take care of any affairs of life, but spread out their hands in their holy places, and pray till the evening. 1.211 This accident taught all other men but the Jews to disregard such dreams as these were, and not to follow the like idle suggestions delivered as a law, when, in such uncertainty of human reasonings, they are at a loss what they should do.”
2.49 and as for Ptolemy Philometor and his wife Cleopatra, they committed their whole kingdom to Jews, when Onias and Dositheus, both Jews, whose names are laughed at by Apion, were the generals of their whole army; but certainly instead of reproaching them, he ought to admire their actions, and return them thanks for saving Alexandria, whose citizen he pretends to be; 2.51 Yes, do I venture to say, and that he did rightly and very justly in so doing; for that Ptolemy who was called Physco, upon the death of his brother Philometor, came from Cyrene, and would have ejected Cleopatra as well as her sons out of their kingdom, 2.52 that he might obtain it for himself unjustly. For this cause then it was that Onias undertook a war against him on Cleopatra’s account; nor would he desert that trust the royal family had reposed in him in their distress. 2.53 Accordingly, God gave a remarkable attestation to his righteous procedure; for when Ptolemy Physco had the presumption to fight against Onias’s army, and had caught all the Jews that were in the city Alexandria, with their children and wives, and exposed them naked and in bonds to his elephants, that they might be trodden upon and destroyed, and when he had made those elephants drunk for that purpose, the event proved contrary to his preparations; 2.54 for these elephants left the Jews who were exposed to them, and fell violently upon Physco’s friends, and slew a great number of them; nay, after this, Ptolemy saw a terrible ghost, which prohibited his hurting those men; 2.55 his very concubine, whom he loved so well (some call her Ithaca, and others Irene), making supplication to him, that he would not perpetrate so great a wickedness. So he complied with her request, and repented of what he either had already done, or was about to do; whence it is well known that the Alexandrian Jews do with good reason celebrate this day, on the account that they had thereon been vouchsafed such an evident deliverance from God. ' ' None
|57. Lucan, Pharsalia, 1.72, 1.76-1.77, 1.79-1.80, 3.441 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Argo, destruction of • Destruction • Destruction, of the Empire • Destruction, of the universe/cosmic • consulship, its destruction in the Ph. • disease, as a force of destruction
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 48; Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 8; Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 16; Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 182, 183, 190; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 48
1.72 Through all the nations reign, and shut the gates That close the temple of the God of War. Be thou my help, to me e'en now divine! Let Delphi's steep her own Apollo guard, And Nysa keep her Bacchus, uninvoked. Rome is my subject and my muse art thou! First of such deeds I purpose to unfold The causes — task immense — what drove to arms A maddened nation, and from all the world Struck peace away. By envious fate's decrees " "1.80 Abide not long the mightiest lords of earth; Beneath too heavy a burden great the fall. Thus Rome o'ergrew her strength. So when that hour, The last in all the centuries, shall sound The world's disruption, all things shall revert To that primaeval chaos, stars on stars Shall crash; and fiery meteors from the sky Plunge in the ocean. Earth shall then no more Front with her bulwark the encroaching sea: The moon, indigt at her path oblique, " "
3.441 Crowned; and to shut Massilia from the land. Then did the Grecian city win renown Eternal, deathless, for that uncompelled Nor fearing for herself, but free to act She made the conqueror pause: and he who seized All in resistless course found here delay: And Fortune, hastening to lay the world Low at her favourite's feet, was forced to stay For these few moments her impatient hand. Now fell the forests far and wide, despoiled "" None
|58. Mishnah, Avot, 1.2 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Temple in Jerusalem, Destruction of • destruction
Found in books: Allison (2018), 4 Baruch, 405; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 155
1.2 שִׁמְעוֹן הַצַּדִּיק הָיָה מִשְּׁיָרֵי כְנֶסֶת הַגְּדוֹלָה. הוּא הָיָה אוֹמֵר, עַל שְׁלשָׁה דְבָרִים הָעוֹלָם עוֹמֵד, עַל הַתּוֹרָה וְעַל הָעֲבוֹדָה וְעַל גְּמִילוּת חֲסָדִים:'' None
1.2 Shimon the Righteous was one of the last of the men of the great assembly. He used to say: the world stands upon three things: the Torah, the Temple service, and the practice of acts of piety.'' None
|59. Mishnah, Bava Qamma, 9.12 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Post-destruction period • Second Temple, destruction of
Found in books: Ganzel and Holtz (2020), Contextualizing Jewish Temples, 159; Schiffman (1983), Testimony and the Penal Code, 119
9.12 נָתַן הַכֶּסֶף לְאַנְשֵׁי מִשְׁמָר, וּמֵת, אֵין הַיּוֹרְשִׁים יְכוֹלִין לְהוֹצִיא מִיָּדָם, שֶׁנֶּאֱמַר (שם) אִישׁ אֲשֶׁר יִתֵּן לַכֹּהֵן לוֹ יִהְיֶה. נָתַן הַכֶּסֶף לִיהוֹיָרִיב וְאָשָׁם לִידַעְיָה, יָצָא. אָשָׁם לִיהוֹיָרִיב וְכֶסֶף לִידַעְיָה, אִם קַיָּם הָאָשָׁם, יַקְרִיבוּהוּ בְנֵי יְדַעְיָה, וְאִם לֹא, יַחֲזִיר וְיָבִיא אָשָׁם אַחֵר, שֶׁהַמֵּבִיא גְזֵלוֹ עַד שֶׁלֹּא הֵבִיא אֲשָׁמוֹ, יָצָא. הֵבִיא אֲשָׁמוֹ עַד שֶׁלֹּא הֵבִיא גְזֵלוֹ, לֹא יָצָא. נָתַן אֶת הַקֶּרֶן וְלֹא נָתַן אֶת הַחֹמֶשׁ, אֵין הַחֹמֶשׁ מְעַכֵּב:'' None
9.12 If he who had stolen from the convert gave the money to the men of the priestly watch and then died, his inheritors cannot recover it from their the priests hands, as it says, “Whatsoever a man gives to a priest shall be his” (Numbers 5:10). If he gave the money to Yehoyariv, and the Guilt-offering to Yedayah, he has fulfilled his obligation. If he gave the Guilt-offering to Yehoyariv and the money to Yedayah: if the Guilt-offering still remains, the sons of Yedayah shall offer it; otherwise, he must bring another Guilt-offering. For if a man brought what he had stolen before he offered his Guilt-offering, he has fulfilled his obligation. But if he brought his Guilt-offering before he brought what he had stolen, he has not yet fulfilled his obligation. If he gave the value but not the added fifth, the added fifth does not prevent him from offering the Guilt-offering.'' None
|60. Mishnah, Berachot, 9.5 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Destruction of the Second Temple • Destruction of the Second Templereactions to • Temple in Jerusalem, Destruction of
Found in books: Allison (2018), 4 Baruch, 233; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 35, 36, 37
9.5 חַיָּב אָדָם לְבָרֵךְ עַל הָרָעָה כְּשֵׁם שֶׁהוּא מְבָרֵךְ עַל הַטּוֹבָה, שֶׁנֶּאֱמַר (דברים ו) וְאָהַבְתָּ אֵת יְיָ אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ וּבְכָל מְאֹדֶךָ. בְּכָל לְבָבְךָ, בִּשְׁנֵי יְצָרֶיךָ, בְּיֵצֶר טוֹב וּבְיֵצֶר רָע. וּבְכָל נַפְשְׁךָ, אֲפִלּוּ הוּא נוֹטֵל אֶת נַפְשֶׁךָ. וּבְכָל מְאֹדֶךָ, בְּכָל מָמוֹנֶךָ. דָּבָר אַחֵר בְּכָל מְאֹדֶךָ, בְּכָל מִדָּה וּמִדָּה שֶׁהוּא מוֹדֵד לְךָ הֱוֵי מוֹדֶה לוֹ בִּמְאֹד מְאֹד. לֹא יָקֵל אָדָם אֶת רֹאשׁוֹ כְּנֶגֶד שַׁעַר הַמִּזְרָח, שֶׁהוּא מְכֻוָּן כְּנֶגֶד בֵּית קָדְשֵׁי הַקָּדָשִׁים. לֹא יִכָּנֵס לְהַר הַבַּיִת בְּמַקְלוֹ, וּבְמִנְעָלוֹ, וּבְפֻנְדָּתוֹ, וּבְאָבָק שֶׁעַל רַגְלָיו, וְלֹא יַעֲשֶׂנּוּ קַפַּנְדַּרְיָא, וּרְקִיקָה מִקַּל וָחֹמֶר. כָּל חוֹתְמֵי בְרָכוֹת שֶׁהָיוּ בַמִּקְדָּשׁ, הָיוּ אוֹמְרִים מִן הָעוֹלָם. מִשֶּׁקִּלְקְלוּ הַמִּינִין, וְאָמְרוּ, אֵין עוֹלָם אֶלָּא אֶחָד, הִתְקִינוּ שֶׁיְּהוּ אוֹמְרִים, מִן הָעוֹלָם וְעַד הָעוֹלָם. וְהִתְקִינוּ, שֶׁיְּהֵא אָדָם שׁוֹאֵל אֶת שְׁלוֹם חֲבֵרוֹ בַּשֵּׁם, שֶׁנֶּאֱמַר (רות ב) וְהִנֵּה בֹעַז בָּא מִבֵּית לֶחֶם, וַיֹּאמֶר לַקּוֹצְרִים יְיָ עִמָּכֶם, וַיֹּאמְרוּ לוֹ, יְבָרֶכְךָ יְיָ. וְאוֹמֵר (שופטים ו) יְיָ עִמְּךָ גִּבּוֹר הֶחָיִל. וְאוֹמֵר (משלי כג) אַל תָּבוּז כִּי זָקְנָה אִמֶּךָ. וְאוֹמֵר (תהלים קיט) עֵת לַעֲשׂוֹת לַייָ הֵפֵרוּ תוֹרָתֶךָ. רַבִּי נָתָן אוֹמֵר, הֵפֵרוּ תוֹרָתֶךָ עֵת לַעֲשׂוֹת לַייָ:'' None
9.5 One must bless God for the evil in the same way as one blesses for the good, as it says, “And you shall love the Lord your God with all your heart, with all your soul and with all your might” (Deuteronomy 6:5). “With all your heart,” with your two impulses, the evil impulse as well as the good impulse. “With all your soul” even though he takes your soul life away from you. “With all your might” with all your money. Another explanation, “With all your might” whatever treatment he metes out to you. One should not show disrespect to the Eastern Gate, because it is in a direct line with the Holy of Holies. One should not enter the Temple Mount with a staff, or with shoes on, or with a wallet, or with dusty feet; nor should one make it a short cut, all the more spitting is forbidden. All the conclusions of blessings that were in the Temple they would say, “forever lit. as long as the world is.” When the sectarians perverted their ways and said that there was only one world, they decreed that they should say, “for ever and ever lit. from the end of the world to the end of the world. They also decreed that a person should greet his fellow in God’s name, as it says, “And behold Boaz came from Bethlehem and said to the reapers, ‘May the Lord be with you.’ And they answered him, “May the Lord bless you’” (Ruth 2:. And it also says, “The Lord is with your, you valiant warrior” (Judges 6:12). And it also says, “And do not despise your mother when she grows old” (Proverbs 23:22). And it also says, “It is time to act on behalf of the Lord, for they have violated Your teaching” (Psalms 119:126). Rabbi Natan says: this means “They have violated your teaching It is time to act on behalf of the Lord.”'' None
|61. Mishnah, Moed Qatan, 3.6 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Mishnah, destruction in • Temple, responses to destruction of • destruction
Found in books: Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 151; Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 246
3.6 רַבִּי אֱלִיעֶזֶר אוֹמֵר, מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, עֲצֶרֶת כְּשַׁבָּת. רַבָּן גַּמְלִיאֵל אוֹמֵר, רֹאשׁ הַשָּׁנָה וְיוֹם הַכִּפּוּרִים, כָּרְגָלִים. וַחֲכָמִים אוֹמְרִים, לֹא כְדִבְרֵי זֶה וְלֹא כְדִבְרֵי זֶה, אֶלָּא עֲצֶרֶת כָּרְגָלִים, רֹאשׁ הַשָּׁנָה וְיוֹם הַכִּפּוּרִים כְּשַׁבָּת:'' None
3.6 Rabbi Eliezer says: From the time the Temple was destroyed, Atzeret (Shavuot) is like Shabbat. Rabban Gamaliel says: Rosh Hashanah and Yom Kippur are like festivals. The sages say: the rule is not according to the words of this one nor that one, rather Atzeret is like the festivals and Rosh Hashanah and Yom Kippur are like Shabbat.'' None
|62. Mishnah, Rosh Hashanah, 4.1-4.3 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Jerusalem, destruction of ( • Mishnah, destruction in • Temple, responses to destruction of • Temple, the, destruction of (66 CE) • destruction • post-Destruction period, lulav ritual
Found in books: Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 151; Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 246; Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 195; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 169
4.1 יוֹם טוֹב שֶׁל רֹאשׁ הַשָּׁנָה שֶׁחָל לִהְיוֹת בְּשַׁבָּת, בַּמִּקְדָּשׁ הָיוּ תוֹקְעִים, אֲבָל לֹא בַמְּדִינָה. מְשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁיְּהוּ תּוֹקְעִין בְּכָל מָקוֹם שֶׁיֶּשׁ בּוֹ בֵית דִּין. אָמַר רַבִּי אֶלְעָזָר, לֹא הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי אֶלָּא בְיַבְנֶה בִּלְבָד. אָמְרוּ לוֹ, אֶחָד יַבְנֶה וְאֶחָד כָּל מָקוֹם שֶׁיֶּשׁ בּוֹ בֵית דִּין: 4.2 וְעוֹד זֹאת הָיְתָה יְרוּשָׁלַיִם יְתֵרָה עַל יַבְנֶה, שֶׁכָּל עִיר שֶׁהִיא רוֹאָה וְשׁוֹמַעַת וּקְרוֹבָה וִיכוֹלָה לָבֹא, תּוֹקְעִין. וּבְיַבְנֶה לֹא הָיוּ תוֹקְעִין אֶלָּא בְּבֵית דִּין בִּלְבָד: 4.3 בָּרִאשׁוֹנָה הָיָה הַלּוּלָב נִטָּל בַּמִּקְדָּשׁ שִׁבְעָה, וּבַמְּדִינָה יוֹם אֶחָד. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי שֶׁיְהֵא לוּלָב נִטָּל בַּמְּדִינָה שִׁבְעָה זֵכֶר לַמִּקְדָּשׁ, וְשֶׁיְּהֵא יוֹם הָנֵף כֻּלּוֹ אָסוּר:'' None
4.1 If Yom Tov of Rosh Hashanah fell on Shabbat, they would blow the shofar in the Temple but not in the country. After the destruction of the Temple, Rabban Yoha ben Zakai decreed that it should be blown on Shabbat in every place where there was a court. Rabbi Eliezer said: Rabban Yoha ben Zakai decreed for Yavneh only. They said to him: both Yavneh and any place where there is a court. 4.2 There was another way in which Jerusalem was greater than Yavneh, that in every city which could see Jerusalem and hear and was near and could get to Jerusalem, they used to blow on Shabbat, whereas in Yavneh they used to blow in the court only. 4.3 In earlier times the lulav was taken for seven days in the Temple, and in the provinces for one day only. When the temple was destroyed, Rabbi Yoha ben Zakkai decreed that the lulav should be taken in the provinces for seven days in memory of the Temple, He also decreed that on the whole of the day of waving it be forbidden to eat the new produce.'' None
|63. Mishnah, Sotah, 9.12 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Mishnah, destruction in • Temple, Jerusalem, destruction, impact of • Temple, responses to destruction of • destruction • destruction of Temple, rabbinic traditions about
Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 510; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 151; Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 246
9.12 מִשֶּׁמֵּתוּ נְבִיאִים הָרִאשׁוֹנִים, בָּטְלוּ אוּרִים וְתֻמִּים. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, בָּטַל הַשָּׁמִיר וְנֹפֶת צוּפִים, וּפָסְקוּ אַנְשֵׁי אֲמָנָה, שֶׁנֶּאֱמַר (תהלים יב) הוֹשִׁיעָה ה' כִּי גָמַר חָסִיד וְגוֹ'. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר מִשּׁוּם רַבִּי יְהוֹשֻׁעַ, מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ, אֵין יוֹם שֶׁאֵין בּוֹ קְלָלָה, וְלֹא יָרַד הַטַּל לִבְרָכָה, וְנִטַּל טַעַם הַפֵּרוֹת. רַבִּי יוֹסֵי אוֹמֵר, אַף נִטַּל שֹׁמֶן הַפֵּרוֹת:"" None
9.12 When the former prophets died, the Urim and Thummim ceased. When Temple was destroyed, the shamir and nopheth zufim ceased. And people of faith ceased, as it says, “Help, O Lord, for the faithful are no more” (Psalms 12:2). Rabban Shimon ben Gamaliel in the name of Rabbi Joshua: from the day the Temple was destroyed, there is no day without a curse, the dew has not descended for a blessing, and the flavor has departed from produce. Rabbi Yose says: the fatness was also removed from produce.'' None
|64. Mishnah, Sukkah, 3.12 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Mishnah, destruction in • Temple, responses to destruction of • destruction • post-Destruction period, lulav ritual
Found in books: Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 151; Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 246; Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 195
3.12 בָּרִאשׁוֹנָה הָיָה לוּלָב נִטָּל בַּמִּקְדָּשׁ שִׁבְעָה, וּבַמְּדִינָה יוֹם אֶחָד. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי שֶׁיְּהֵא לוּלָב נִטָּל בַּמְּדִינָה שִׁבְעָה, זֵכֶר לַמִּקְדָשׁ. וְשֶׁיְּהֵא יוֹם הָנֵף כֻּלּוֹ אָסוּר:'' None
3.12 In earlier times the lulav was taken for seven days in the Temple, and in the provinces for one day only. When the temple was destroyed, Rabbi Yoha ben Zakkai decreed that the lulav should be taken in the provinces for seven days in memory of the Temple, He also decreed that on the whole of the day of waving it be forbidden to eat the new produce.'' None
|65. Mishnah, Taanit, 4.6-4.8 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Jerusalem, Destruction of • Temple in Jerusalem, Destruction of • Temple, Destruction • Temple, Jerusalem, destruction, impact of • Temple, destruction of • destruction • destruction of Temple, rabbinic traditions about • teleology, Temple, destruction of • temple in Jerusalem, destruction of
Found in books: Allison (2018), 4 Baruch, 140; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 573; Hayes (2022), The Literature of the Sages: A Re-Visioning, 510; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 31; Neusner (2004), The Idea of History in Rabbinic Judaism, 225; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 151; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 29; Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 20
4.6 חֲמִשָּׁה דְבָרִים אֵרְעוּ אֶת אֲבוֹתֵינוּ בְּשִׁבְעָה עָשָׂר בְּתַמּוּז וַחֲמִשָּׁה בְּתִשְׁעָה בְאָב. בְּשִׁבְעָה עָשָׂר בְּתַמּוּז נִשְׁתַּבְּרוּ הַלּוּחוֹת, וּבָטַל הַתָּמִיד, וְהֻבְקְעָה הָעִיר, וְשָׂרַף אַפּוֹסְטֹמוֹס אֶת הַתּוֹרָה, וְהֶעֱמִיד צֶלֶם בַּהֵיכָל. בְּתִשְׁעָה בְאָב נִגְזַר עַל אֲבוֹתֵינוּ שֶׁלֹּא יִכָּנְסוּ לָאָרֶץ, וְחָרַב הַבַּיִת בָּרִאשׁוֹנָה וּבַשְּׁנִיָּה, וְנִלְכְּדָה בֵיתָר, וְנֶחְרְשָׁה הָעִיר. מִשֶּׁנִּכְנַס אָב, מְמַעֲטִין בְּשִׂמְחָה: 4.7 שַׁבָּת שֶׁחָל תִּשְׁעָה בְאָב לִהְיוֹת בְּתוֹכָהּ, אָסוּר מִלְּסַפֵּר וּמִלְּכַבֵּס, וּבַחֲמִישִׁי מֻתָּרִין מִפְּנֵי כְבוֹד הַשַּׁבָּת. עֶרֶב תִּשְׁעָה בְאָב לֹא יֹאכַל אָדָם שְׁנֵי תַבְשִׁילִין, לֹא יֹאכַל בָּשָׂר וְלֹא יִשְׁתֶּה יָיִן. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, יְשַׁנֶּה. רַבִּי יְהוּדָה מְחַיֵּב בִּכְפִיַּת הַמִּטָּה, וְלֹא הוֹדוּ לוֹ חֲכָמִים:' "4.8 אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, לֹא הָיוּ יָמִים טוֹבִים לְיִשְׂרָאֵל כַּחֲמִשָּׁה עָשָׂר בְּאָב וּכְיוֹם הַכִּפּוּרִים, שֶׁבָּהֶן בְּנוֹת יְרוּשָׁלַיִם יוֹצְאוֹת בִּכְלֵי לָבָן שְׁאוּלִין, שֶׁלֹּא לְבַיֵּשׁ אֶת מִי שֶׁאֵין לוֹ. כָּל הַכֵּלִים טְעוּנִין טְבִילָה. וּבְנוֹת יְרוּשָׁלַיִם יוֹצְאוֹת וְחוֹלוֹת בַּכְּרָמִים. וּמֶה הָיוּ אוֹמְרוֹת, בָּחוּר, שָׂא נָא עֵינֶיךָ וּרְאֵה, מָה אַתָּה בוֹרֵר לָךְ. אַל תִּתֵּן עֵינֶיךָ בַנּוֹי, תֵּן עֵינֶיךָ בַמִּשְׁפָּחָה. שֶׁקֶר הַחֵן וְהֶבֶל הַיֹּפִי, אִשָּׁה יִרְאַת ה' הִיא תִתְהַלָּל (משלי לא). וְאוֹמֵר, תְּנוּ לָהּ מִפְּרִי יָדֶיהָ, וִיהַלְלוּהָ בַשְּׁעָרִים מַעֲשֶׂיהָ. וְכֵן הוּא אוֹמֵר, צְאֶינָה וּרְאֶינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה בָּעֲטָרָה שֶׁעִטְּרָה לּוֹ אִמּוֹ בְּיוֹם חֲתֻנָּתוֹ וּבְיוֹם שִׂמְחַת לִבּוֹ (שיר השירים ג). בְּיוֹם חֲתֻנָּתוֹ, זֶה מַתַּן תּוֹרָה. וּבְיוֹם שִׂמְחַת לִבּוֹ, זֶה בִּנְיַן בֵּית הַמִּקְדָּשׁ, שֶׁיִּבָּנֶה בִמְהֵרָה בְיָמֵינוּ. אָמֵן:"' None
4.6 There were five events that happened to our ancestors on the seventeenth of Tammuz and five on the ninth of Av.On the seventeenth of Tammuz: The tablets were shattered; The tamid (daily) offering was cancelled; The walls of the city were breached; And Apostomos burned the Torah, and placed an idol in the Temple. On the ninth of Av It was decreed that our ancestors should not enter the land, The Temple was destroyed the first And the second time, Betar was captured, And the city was plowed up. When Av enters, they limit their rejoicing. 4.7 During the week in which the ninth of Av falls it is forbidden to cut the hair and to wash clothes but on Thursday it is permitted in honor of Shabbat. On the eve of the ninth of Av one should not eat a meal of two cooked dishes, nor should he eat meat or drink wine. Rabban Shimon ben Gamaliel says: one should make change his diet. Rabbi Judah obligated turning over the bed, but the sages did not agree with him. 4.8 Section one: Rabbi Shimon ben Gamaliel said: There were no days of joy in Israel greater than the fifteenth of Av and Yom Kippur. Section two: On these days the daughters of Jerusalem would go out in borrowed white garments in order not to shame any one who had none. All these garments required immersion. The daughters of Jerusalem come out and dance in the vineyards. What would they say? Young man, lift up your eyes and see what you choose for yourself. Do not set your eyes on beauty but set your eyes on the family. “Grace is deceitful, and beauty is vain, but a woman that fears the Lord, she shall be praised” (Proverbs 31:30). And it further says, “Give her of the fruit of her hands; and let her works praise her in the gates” (ibid, 31:31). Section three: Similarly it says, “O maidens of Zion, go forth and gaze upon King Solomon wearing the crown that his mother gave him on his wedding day, on the day of the gladness of his heart” (Song of Songs 3:11). “On his wedding day”: this refers to Matan Torah (the Giving of the Torah). “And on the day of the gladness of his heart”: this refers to the building of the Temple; may it be rebuilt speedily in our days, Amen.'' None
|66. Mishnah, Yadayim, 4.3 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Destruction • Temple, Jerusalem, destruction, impact of • destruction of Temple, rabbinic traditions about
Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 509; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 85
4.3 בּוֹ בַיּוֹם אָמְרוּ, עַמּוֹן וּמוֹאָב, מַה הֵן בַּשְּׁבִיעִית. גָּזַר רַבִּי טַרְפוֹן, מַעְשַׂר עָנִי. וְגָזַר רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, מַעֲשֵׂר שֵׁנִי. אָמַר רַבִּי יִשְׁמָעֵאל, אֶלְעָזָר בֶּן עֲזַרְיָה, עָלֶיךָ רְאָיָה לְלַמֵּד, שֶׁאַתָּה מַחְמִיר, שֶׁכָּל הַמַּחְמִיר, עָלָיו רְאָיָה לְלַמֵּד. אָמַר לוֹ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, יִשְׁמָעֵאל אָחִי, אֲנִי לֹא שִׁנִּיתִי מִסֵּדֶר הַשָּׁנִים, טַרְפוֹן אָחִי שִׁנָּה, וְעָלָיו רְאָיָה לְלַמֵּד. הֵשִׁיב רַבִּי טַרְפוֹן, מִצְרַיִם חוּץ לָאָרֶץ, עַמּוֹן וּמוֹאָב חוּץ לָאָרֶץ, מַה מִּצְרַיִם מַעְשַׂר עָנִי בַשְּׁבִיעִית, אַף עַמּוֹן וּמוֹאָב מַעְשַׂר עָנִי בַשְּׁבִיעִית. הֵשִׁיב רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, בָּבֶל חוּץ לָאָרֶץ, עַמּוֹן וּמוֹאָב חוּץ לָאָרֶץ, מַה בָּבֶל מַעֲשֵׂר שֵׁנִי בַשְּׁבִיעִית, אַף עַמּוֹן וּמוֹאָב מַעֲשֵׂר שֵׁנִי בַשְּׁבִיעִית. אָמַר רַבִּי טַרְפוֹן, מִצְרַיִם שֶׁהִיא קְרוֹבָה, עֲשָׂאוּהָ מַעְשַׂר עָנִי, שֶׁיִּהְיוּ עֲנִיֵּי יִשְׂרָאֵל נִסְמָכִים עָלֶיהָ בַּשְּׁבִיעִית, אַף עַמּוֹן וּמוֹאָב, שֶׁהֵם קְרוֹבִים, נַעֲשִׂים מַעְשַׂר עָנִי, שֶׁיִּהְיוּ עֲנִיֵּי יִשְׂרָאֵל נִסְמָכִים עֲלֵיהֶם בַּשְּׁבִיעִית. אָמַר לוֹ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, הֲרֵי אַתָּה כִמְהַנָּן מָמוֹן, וְאֵין אַתָּה אֶלָּא כְמַפְסִיד נְפָשׁוֹת. קוֹבֵעַ אַתָּה אֶת הַשָּׁמַיִם מִלְּהוֹרִיד טַל וּמָטָר, שֶׁנֶּאֱמַר (מלאכי ג), הֲיִקְבַּע אָדָם אֱלֹהִים כִּי אַתֶּם קֹבְעִים אֹתִי וַאֲמַרְתֶּם בַּמֶּה קְבַעֲנוּךָ הַמַּעֲשֵׂר וְהַתְּרוּמָה. אָמַר רַבִּי יְהוֹשֻׁעַ, הֲרֵינִי כְמֵשִׁיב עַל טַרְפוֹן אָחִי, אֲבָל לֹא לְעִנְיַן דְּבָרָיו. מִצְרַיִם מַעֲשֶׂה חָדָשׁ, וּבָבֶל מַעֲשֶׂה יָשָׁן, וְהַנִּדּוֹן שֶׁלְּפָנֵינוּ מַעֲשֶׂה חָדָשׁ. יִדּוֹן מַעֲשֶׂה חָדָשׁ מִמַּעֲשֶׂה חָדָשׁ, וְאַל יִדּוֹן מַעֲשֶׂה חָדָשׁ מִמַּעֲשֶׂה יָשָׁן. מִצְרַיִם מַעֲשֵׂה זְקֵנִים, וּבָבֶל מַעֲשֵׂה נְבִיאִים, וְהַנִּדּוֹן שֶׁלְּפָנֵינוּ מַעֲשֵׂה זְקֵנִים. יִדּוֹן מַעֲשֵׂה זְקֵנִים מִמַּעֲשֵׂה זְקֵנִים, וְאַל יִדּוֹן מַעֲשֵׂה זְקֵנִים מִמַּעֲשֵׂה נְבִיאִים. נִמְנוּ וְגָמְרוּ, עַמּוֹן וּמוֹאָב מְעַשְּׂרִין מַעְשַׂר עָנִי בַּשְּׁבִיעִית. וּכְשֶׁבָּא רַבִּי יוֹסֵי בֶּן דֻּרְמַסְקִית אֵצֶל רַבִּי אֱלִיעֶזֶר בְּלוֹד, אָמַר לוֹ, מַה חִדּוּשׁ הָיָה לָכֶם בְּבֵית הַמִּדְרָשׁ הַיּוֹם. אָמַר לוֹ, נִמְנוּ וְגָמְרוּ, עַמּוֹן וּמוֹאָב מְעַשְּׂרִים מַעְשַׂר עָנִי בַּשְּׁבִיעִית. בָּכָה רַבִּי אֱלִיעֶזֶר וְאָמַר, סוֹד ה' לִירֵאָיו וּבְרִיתוֹ לְהוֹדִיעָם (תהלים כה). צֵא וֶאֱמֹר לָהֶם, אַל תָּחֹשּׁוּ לְמִנְיַנְכֶם. מְקֻבָּל אֲנִי מֵרַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁשָּׁמַע מֵרַבּוֹ, וְרַבּוֹ מֵרַבּוֹ עַד הֲלָכָה לְמשֶׁה מִסִּינַי, שֶׁעַמּוֹן וּמוֹאָב מְעַשְּׂרִין מַעְשַׂר עָנִי בַּשְּׁבִיעִית:"" None
4.3 On that day they said: what is the law applying to Ammon and Moab in the seventh year? Rabbi Tarfon decreed tithe for the poor. And Rabbi Elazar ben Azariah decreed second tithe. Rabbi Ishmael said: Elazar ben Azariah, you must produce your proof because you are expressing the stricter view and whoever expresses a stricter view has the burden to produce the proof. Rabbi Elazar ben Azariah said to him: Ishmael, my brother, I have not deviated from the sequence of years, Tarfon, my brother, has deviated from it and the burden is upon him to produce the proof. Rabbi Tarfon answered: Egypt is outside the land of Israel, Ammon and Moab are outside the land of Israel: just as Egypt must give tithe for the poor in the seventh year, so must Ammon and Moab give tithe for the poor in the seventh year. Rabbi Elazar ben Azariah answered: Babylon is outside the land of Israel, Ammon and Moab are outside the land of Israel: just as Babylon must give second tithe in the seventh year, so must Ammon and Moab give second tithe in the seventh year. Rabbi Tarfon said: on Egypt which is near, they imposed tithe for the poor so that the poor of Israel might be supported by it during the seventh year; so on Ammon and Moab which are near, we should impose tithe for the poor so that the poor of Israel may be supported by it during the seventh year. Rabbi Elazar ben Azariah said to him: Behold, you are like one who would benefit them with gain, yet you are really as one who causes them to perish. Would you rob the heavens so that dew or rain should not descend? As it is said, \\"Will a man rob God? Yet you rob me. But you: How have we robbed You? In tithes and heave-offerings\\" (Malakhi 3:8). Rabbi Joshua said: Behold, I shall be as one who replies on behalf of Tarfon, my brother, but not in accordance with the substance of his arguments. The law regarding Egypt is a new act and the law regarding Babylon is an old act, and the law which is being argued before us is a new act. A new act should be argued from another new act, but a new act should not be argued from an old act. The law regarding Egypt is the act of the elders and the law regarding Babylon is the act of the prophets, and the law which is being argued before us is the act of the elders. Let one act of the elders be argued from another act of the elders, but let not an act of the elders be argued from an act of the prophets. The votes were counted and they decided that Ammon and Moab should give tithe for the poor in the seventh year. And when Rabbi Yose ben Durmaskit visited Rabbi Eliezer in Lod he said to him: what new thing did you have in the house of study today? He said to him: their votes were counted and they decided that Ammon and Moab must give tithe for the poor in the seventh year. Rabbi Eliezer wept and said: \\"The counsel of the Lord is with them that fear him: and his covet, to make them know it\\" (Psalms 25:14). Go and tell them: Don\'t worry about your voting. I received a tradition from Rabbi Yoha ben Zakkai who heard it from his teacher, and his teacher from his teacher, and so back to a halachah given to Moses from Sinai, that Ammon and Moab must give tithe for the poor in the seventh year.'' None
|67. New Testament, 2 Peter, 3.13 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Judaism, destruction of • Origen of Alexandria, on destruction of Judaism • universe, destruction of
Found in books: Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 223; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 246
3.13 καινοὺς δὲοὐρανοὺς καὶ γῆν καινὴνκατὰ τὸ ἐπάγγελμα αὐτοῦ προσδοκῶμεν, ἐν οἷς δικαιοσύνη κατοικεῖ.'' None
3.13 But, according to his promise, we look for new heavens and a new earth, in which dwells righteousness. '' None
|68. New Testament, 2 Thessalonians, 2.7 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • destruction • universe, destruction of
Found in books: Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 134; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 246
2.7 τὸ γὰρ μυστήριον ἤδη ἐνεργεῖται τῆς ἀνομίας· μόνον ὁ κατέχων ἄρτι ἕως ἐκ μέσου γένηται.'' None
2.7 For the mystery of lawlessness already works. Only there is one who restrains now, until he is taken out of the way. '' None
|69. New Testament, Acts, 1.10-1.11, 2.46-2.47, 3.14-3.15, 5.3, 5.9, 6.12-6.14, 7.51-7.52 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Destruction of the Second Temple • Eupolemus, Jerusalem destruction • Jerusalem, destruction of • Sudden/Quick Destruction • Temple (Jewish) in Jerusalem, its destruction • Temple destruction of Jerusalem • Temple in Jerusalem, Destruction of • Temple, sacrificial cult (in Jerusalem), Destruction • Temple, the, destruction of (66 CE) • destruction of\n, Jerusalem/Jerusalem temple
Found in books: Allison (2018), 4 Baruch, 202; Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 122, 131; Crabb (2020), Luke/Acts and the End of History, 248, 321, 328; Goodman (2006), Judaism in the Roman World: Collected Essays, 147; Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 222; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 92; Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 293; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 120, 123; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 192, 193, 194, 196; Stuckenbruck (2007), 1 Enoch 91-108, 281; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 118
1.10 καὶ ὡς ἀτενίζοντες ἦσαν εἰς τὸν οὐρανὸν πορευομένου αὐτοῦ, καὶ ἰδοὺ ἄνδρες δύο παριστήκεισαν αὐτοῖς ἐν 1.11 οἳ καὶ εἶπαν Ἄνδρες Γαλιλαῖοι, τί ἑστήκατε βλέποντες εἰς τὸν οὐρανόν; οὗτος ὁ Ἰησοῦς ὁ ἀναλημφθεὶς ἀφʼ ὑμῶν εἰς τὸν οὐρανὸν οὕτως ἐλεύσεται ὃν τρόπον ἐθεάσασθε αὐτὸν πορευόμενον εἰς τὸν οὐρανόν.
2.46 καθʼ ἡμέραν τε προσκαρτεροῦντες ὁμοθυμαδὸν ἐν τῷ ἱερῷ, κλῶντές τε κατʼ οἶκον ἄρτον, μετελάμβανον τροφῆς ἐν ἀγαλλιάσει καὶ ἀφελότητι καρδίας, 2.47 αἰνοῦντες τὸν θεὸν καὶ ἔχοντες χάριν πρὸς ὅλον τὸν λαόν. ὁ δὲ κύριος προσετίθει τοὺς σωζομένους καθʼ ἡμέραν ἐπὶ τὸ αὐτό.
3.14 ὑμεῖς δὲ τὸν ἅγιον καὶ δίκαιον ἠρνήσασθε, καὶ ᾐτήσασθε ἄνδρα φονέα χαρισθῆναι ὑμῖν, 3.15 τὸν δὲ ἀρχηγὸν τῆς ζωῆς ἀπεκτείνατε, ὃν ὁ θεὸς ἤγειρεν ἐκ νεκρῶν, οὗ ἡμεῖς μάρτυρές ἐσμεν.
5.3 εἶπεν δὲ ὁ Πέτρος Ἁνανία, διὰ τί ἐπλήρωσεν ὁ Σατανᾶς τὴν καρδίαν σου ψεύσασθαί σε τὸ πνεῦμα τὸ ἅγιον καὶ νοσφίσασθαι ἀπὸ τῆς τιμῆς τοῦ χωρίου;
5.9 ὁ δὲ Πέτρος πρὸς αὐτήν Τί ὅτι συνεφωνήθη ὑμῖν πειράσαι τὸ πνεῦμα Κυρίου; ἰδοὺ οἱ πόδες τῶν θαψάντων τὸν ἄνδρα σου ἐπὶ τῇ θύρᾳ καὶ ἐξοίσουσίν σε.
6.12 συνεκίνησάν τε τὸν λαὸν καὶ τοὺς πρεσβυτέρους καὶ τοὺς γραμματεῖς, καὶ ἐπιστάντες συνήρπασαν αὐτὸν καὶ ἤγαγον εἰς τὸ συνέδριον, 6.13 ἔστησάν τε μάρτυρας ψευδεῖς λέγοντας Ὁ ἄνθρωπος οὗτος οὐ παύεται λαλῶν ῥήματα κατὰ τοῦ τόπου τοῦ ἁγίου τούτου καὶ τοῦ νόμου, 6.14 ἀκηκόαμεν γὰρ αὐτοῦ λέγοντος ὅτι Ἰησοῦς ὁ Ναζωραῖος οὗτος καταλύσει τὸν τόπον τοῦτον καὶ ἀλλάξει τὰ ἔθη ἃ παρέδωκεν ἡμῖν Μωυσῆς.
7.51 Σκληροτράχηλοι καὶ ἀπερίτμητοι καρδίαις καὶ τοῖς ὠσίν, ὑμεῖς ἀεὶ τῷ πνεύματι τῷ ἁγίῳ ἀντιπίπτετε, ὡς οἱ πατέρες ὑμῶν καὶ ὑμεῖς. 7.52 τίνα τῶν προφητῶν οὐκ ἐδίωξαν οἱ πατέρες ὑμῶν; καὶ ἀπέκτειναν τοὺς προκαταγγείλαντας περὶ τῆς ἐλεύσεως τοῦ δικαίου οὗ νῦν ὑμεῖς προδόται καὶ φονεῖς ἐγένεσθε,' ' None
1.10 While they were looking steadfastly into the sky as he went, behold, two men stood by them in white clothing, 1.11 who also said, "You men of Galilee, why do you stand looking into the sky? This Jesus, who was received up from you into the sky will come back in the same way as you saw him going into the sky."
2.46 Day by day, continuing steadfastly with one accord in the temple, and breaking bread at home, they took their food with gladness and singleness of heart, 2.47 praising God, and having favor with all the people. The Lord added to the assembly day by day those who were being saved.
3.14 But you denied the Holy and Righteous One, and asked for a murderer to be granted to you, 3.15 and killed the Prince of life, whom God raised from the dead, whereof we are witnesses.
5.3 But Peter said, "Aias, why has Satan filled your heart to lie to the Holy Spirit, and to keep back part of the price of the land?
5.9 But Peter asked her, "How is it that you have agreed together to tempt the Spirit of the Lord? Behold, the feet of those who have buried your husband are at the door, and they will carry you out."
6.12 They stirred up the people, the elders, and the scribes, and came on him and seized him, and brought him in to the council, 6.13 and set up false witnesses who said, "This man never stops speaking blasphemous words against this holy place and the law. 6.14 For we have heard him say that this Jesus of Nazareth will destroy this place, and will change the customs which Moses delivered to us."
7.51 "You stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit! As your fathers did, so you do. ' "7.52 Which of the prophets didn't your fathers persecute? They killed those who foretold the coming of the Righteous One, of whom you have now become betrayers and murderers. " ' None
|70. New Testament, Apocalypse, 1.1, 1.5, 1.9, 7.1-7.3, 7.12, 7.15, 11.2, 12.11, 14.8, 14.15, 16.15, 16.19, 18.7, 18.10, 18.17, 18.19, 20.1-20.4, 20.12, 20.15, 21.1-21.2, 21.4, 21.22 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Babylon, destruction of • Eschatology/Eschatological, Punishment/Destruction • Judaism, destruction of • Origen of Alexandria, on destruction of Judaism • Second Temple, destruction of • Sudden/Quick Destruction • Temple in Jerusalem, Destruction of • Temple, Jerusalem, destruction • Tyre, destruction of • World,, Destruction of • destruction • destruction of\n, Jerusalem/Jerusalem temple • destruction, mark of • destruction, of rich • destruction, sudden • evil, destruction of • tefillin, Temple, destruction of • universe, destruction of • wicked, destruction of
Found in books: Allison (2018), 4 Baruch, 106, 116, 124, 136, 187; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 128, 139, 143, 145; Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 291; Crabb (2020), Luke/Acts and the End of History, 127, 328; Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 223; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 127; Ganzel and Holtz (2020), Contextualizing Jewish Temples, 188, 189; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 186; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 188, 200, 204, 212, 214; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 246; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 211; Stuckenbruck (2007), 1 Enoch 91-108, 281, 375, 386, 407, 701
1.1 ΑΠΟΚΑΛΥΨΙΣ ΙΗΣΟΥ ΧΡΙΣΤΟΥ, ἥν ἔδωκεν αὐτῷ ὁ θεὸς δεῖξαι τοῖς δούλοις αὐτοῦ,ἃ δεῖ γενέσθαιἐν τάχει, καὶ ἐσήμανεν ἀποστείλας διὰ τοῦ ἀγγέλου αὐτοῦ τῷ δούλῳ αὐτοῦ Ἰωάνει,
1.5 καὶ ἀπὸ Ἰησοῦ Χριστοῦ,ὁ μάρτυς ὁ πιστός,ὁπρωτότοκοςτῶν νεκρῶν καὶ ὁἄρχων τῶν βασιλέων τῆς γῆς.Τῷ ἀγαπῶντι ἡμᾶς καὶλύσαντιἡμᾶςἐκ τῶν αμαρτιῶνἡμῶν ἐν τῷ αἵματι αὐτοῦ,
1.9 Ἐγὼ Ἰωάνης, ὁ ἀδελφὸς ὑμῶν καὶ συγκοινωνὸς ἐν τῇ θλίψει καὶ βασιλείᾳ καὶ ὑπομονῇ ἐν Ἰησοῦ, ἐγενόμην ἐν τῇ νήσῳ τῇ καλουμένῃ Πάτμῳ διὰ τὸν λόγον τοῦ θεοῦ καὶ τὴν μαρτυρίαν Ἰησοῦ.
7.1 Μετὰ τοῦτο εἶδον τέσσαρας ἀγγέλους ἑστῶταςἐπὶ τὰς τέσσαρας γωνίας τῆς γῆς,κρατοῦνταςτοὺς τέσσαρας ἀνέμουςτῆς γῆς, ἵνα μὴ πνέῃ ἄνεμος ἐπὶ τῆς γῆς μήτε ἐπὶ τῆς θαλάσσης μήτε ἐπὶ πᾶν δένδρον. 7.2 καὶ εἶδον ἄλλον ἄγγελον ἀναβαίνοντα ἀπὸἀνατολῆς ἡλίου, ἔχοντα σφραγῖδα θεοῦ ζῶντος, καὶ ἔκραξεν φωνῇ μεγάλῃ τοῖς τέσσαρσιν ἀγγέλοις οἷς ἐδόθη αὐτοῖς ἀδικῆσαι τὴν γῆν καὶ τὴν θάλασσαν, 7.3 λέγων Μὴ ἀδικήσητε τὴν γῆν μήτε τὴν θάλασσαν μήτε τὰ δένδρα, ἄχρισφραγίσωμεντοὺς δούλους τοῦ θεοῦ ἡμῶνἐπὶ τῶν μετώπωναὐτῶν.
7.12 λέγοντες Ἀμήν· ἡ εὐλογία καὶ ἡ δόξα καὶ ἡ σοφία καὶ ἡ εὐχαριστία καὶ ἡ τιμὴ καὶ ἡ δύναμις καὶ ἡ ἰσχὺς τῷ θεῷ ἡμῶν εἰς τοὺς αἰῶνας τῶν αἰώνων · ἀμήν.
7.15 διὰ τοῦτό εἰσιν ἐνώπιον τοῦ θρόνου τοῦ θεοῦ, καὶ λατρεύουσιν αὐτῷ ἡμέρας καὶ νυκτὸς ἐν τῷ ναῷ αὐτοῦ, καὶ ὁκαθήμενος ἐπὶ τοῦ θρόνουσκηνώσει ἐπʼ αὐτούς.
11.2 καὶ τὴν αὐλὴν τὴν ἔξωθεν τοῦ ναοῦ ἔκβαλε ἔξωθεν, καὶ μὴ αὐτὴν μετρήσῃς, ὅτι ἐδόθητοῖς ἔθνεσιν,καὶ τὴν πόλιν τὴν ἁγίανπατήσουσινμῆνας τεσσεράκοντα καὶ δύο.
12.11 καὶ αὐτοὶ ἐνίκησαν αὐτὸν διὰ τὸ αἷμα τοῦ ἀρνίου καὶ διὰ τὸν λόγον τῆς μαρτυρίας αὐτῶν, καὶ οὐκ ἠγάπησαν τὴν ψυχὴν αὐτῶν ἄχρι θανάτου·
14.8 Καὶ ἄλλος δεύτερος ἄγγελος ἠκολούθησεν λέγωνἜπεσεν, ἔπεσεν Βαβυλὼν ἡ μεγάλη,ἣἐκ τοῦ οἴνουτοῦ θυμοῦ τῆς πορνείας αὐτῆςπεπότικεν πάντα τὰ ἔθνη.
14.15 Καὶ ἄλλος ἄγγελος ἐξῆλθεν ἐκ τοῦ ναοῦ, κράζων ἐν φωνῇ μεγάλῃ τῷ καθημένῳ ἐπὶ τῆς νεφέληςΠέμψον τὸ δρέπανόνσου καὶ θέρισον,ὅτι ἦλθεν ἡ ὥρα θερίσαι,ὅτι ἐξηράνθη ὁ θερισμὸς τῆς γῆς.
16.15 μακάριος ὁ γρηγορῶν καὶ τηρῶν τὰ ἱμάτια αὐτοῦ, ἵνα μὴ γυμνὸς περιπατῇ καὶ βλέπωσιν τὴν ἀσχημοσύνην αὐτοῦ.
16.19 καὶ ἐγένετο ἡ πόλις ἡ μεγάλη εἰς τρία μέρη, καὶ αἱ πόλεις τῶν ἐθνῶν ἔπεσαν· καὶΒαβψλὼν ἡ μεγάληἐμνήσθη ἐνώπιον τοῦ θεοῦ δοῦναι αὐτῇτὸ ποτήριον τοῦ οἴνου τοῦ θυμοῦτῆς ὀργῆςαὐτοῦ·
18.7 ὅσα ἐδόξασεν αὑτὴν καὶ ἐστρηνίασεν, τοσοῦτον δότε αὐτῇ βασανισμὸν καὶ πένθος. ὅτιἐν τῇ καρδίᾳ αὐτῆς λέγει ὅτι Κάθημαι βασίλισσα,καὶ χήρα οὐκ εἰμί, καὶ πένθος οὐ μὴ ἴδω·
18.10 ἀπὸ μακρόθεν ἑστηκότες διὰ τὸν φόβον τοῦ βασανισμοῦ αὐτῆς, λέγοντες Οὐαί οὐαί, ἡ πόλις ἡ μεγάλη, Βαβυλὼνἡ πόλις ἡ ἰσχυρά,ὅτι μιᾷ ὥρᾳ ἦλθενlt*gt ἡ κρίσις σου.
18.17 καὶ πᾶςκυβερνήτηςκαὶ πᾶς ὁ ἐπὶ τόπον πλέων,καὶ ναῦται καὶ ὅσοι τὴν θάλασσανἐργάζονται, ἀπὸ μακρόθενἔστησαν
18.19 καὶ ἔβαλον χοῦν ἐπὶ τὰς κεφαλὰς αὐτῶν καὶ ἔκραξαν κλαίοντες καὶ πενθοῦντες, λέγοντες Οὐαί οὐαί, ἡ πόλις ἡ μεγάλη, ἐν ᾗἐπλούτησαν πάντεςοἱ ἔχοντεςτὰ πλοῖα ἐν τῇ θαλάσσῃ ἐκ τῆς τιμιότητοςαὐτῆς, ὅτι μιᾷ ὥρᾳἠρημώθη.
20.1 Καὶ εἶδον ἄγγελον καταβαίνοντα ἐκ τοῦ οὐρανοῦ, ἔχοντα τὴν κλεῖν τῆς ἀβύσσου καὶ ἅλυσιν μεγάλην ἐπὶ τὴν χεῖρα αὐτοῦ. 20.2 καὶ ἐκράτησεν τὸν δράκοντα,ὁ ὄφιςὁ ἀρχαῖος, ὅς ἐστινΔιάβολοςκαὶὉ Σατανᾶς,καὶ ἔδησεν αὐτὸν χίλια ἔτη, 20.3 καὶ ἔβαλεν αὐτὸν εἰς τὴν ἄβυσσον, καὶ ἔκλεισεν καὶ ἐσφράγισεν ἐπάνω αὐτοῦ, ἵνα μὴ πλανήσῃ ἔτι τὰ ἔθνη, ἄχρι τελεσθῇ τὰ χίλια ἔτη· μετὰ ταῦτα δεῖ λυθῆναι αὐτὸν μικρὸν χρόνον. 20.4 Καὶεἶδον θρόνους,καὶἐκάθισανἐπʼ αὐτούς,καὶ κρίμͅα ἐδόθηαὐτοῖς, καὶ τὰς ψυχὰς τῶν πεπελεκισμένων διὰ τὴν μαρτυρίαν Ἰησοῦ καὶ διὰ τὸν λόγον τοῦ θεοῦ, καὶ οἵτινες οὐ προσεκύνησαν τὸ θηρίον οὐδὲ τὴν εἰκόνα αὐτοῦ καὶ οὐκ ἔλαβον τὸ χάραγμα ἐπὶ τὸ μέτωπον καὶ ἐπὶ τὴν χεῖρα αὐτῶν· καὶ ἔζησαν καὶ ἐβασίλευσαν μετὰ τοῦ χριστοῦ χίλια ἔτη.
20.12 καὶ εἶδον τοὺς νεκρούς, τοὺς μεγάλους καὶ τοὺς μικρούς, ἑστῶτας ἐνώπιον τοῦ θρόνου,καὶ βιβλία ἠνοίχθησαν·καὶ ἄλλοβιβλίονἠνοίχθη, ὅ ἐστιντῆς ζωῆς·καὶ ἐκρίθησαν οἱ νεκροὶ ἐκ τῶν γεγραμμένων ἐν τοῖς βιβλίοιςκατὰ τὰ ἔργα αὐτῶν.
20.15 καὶ εἴ τις οὐχεὑρέθη ἐν τῇ βίβλῳ τῆς ζωῆς γεγραμμένοςἐβλήθη εἰς τὴν λίμνην τοῦ πυρός. 2
1.1 Καὶ εἶδονοὐρανὸν καινὸν καὶ γῆν καινήν·ὁ γὰρ πρῶτος οὐρανὸς καὶ ἡ πρώτη γῆ ἀπῆλθαν, καὶ ἡ θάλασσα οὐκ ἔστιν ἔτι. 21.2 καὶτὴν πόλιν τὴν ἁγίαν Ἰερουσαλὴμκαινὴν εἶδον καταβαίνουσαν ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ θεοῦ, ἡτοιμασμένηνὡς νύμφην κεκοσμημένηντῷ ἀνδρὶ αὐτῆς.
21.4 καὶ ἐξαλείψει πᾶν δάκρυον ἐκ τῶν ὀφθαλμῶναὐτῶν, καὶ ὁ θάνατος οὐκ ἔσται ἔτι· οὔτεπένθοςοὔτεκραυγὴοὔτε πόνος οὐκ ἔσται ἔτι.τὰ πρῶταἀπῆλθαν.
21.22 Καὶ ναὸν οὐκ εἶδον ἐν αὐτῇ,ὁγὰρκύριος, ὁ θεός, ὁ παντοκράτωρ,ναὸς αὐτῆς ἐστίν, καὶ τὸ ἀρνίον.' ' None
1.1 This is the Revelation of Jesus Christ, which God gave him to show to his servants the things which must happen soon, which he sent and made known by his angel to his servant, John,
1.5 and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To him who loves us, and washed us from our sins by his blood;' "
1.9 I John, your brother and partner with you in oppression, kingdom, and perseverance in Christ Jesus, was on the isle that is called Patmos because of God's Word and the testimony of Jesus Christ." 7.1 After this, I saw four angels standing at the four corners of the earth, holding the four winds of the earth, so that no wind would blow on the earth, or on the sea, or on any tree. 7.2 I saw another angel ascend from the sunrise, having the seal of the living God. He cried with a loud voice to the four angels to whom it was given to harm the earth and the sea, 7.3 saying, "Don\'t harm the earth, neither the sea, nor the trees, until we have sealed the bondservants of our God on their foreheads!"
7.12 saying, "Amen! Blessing, glory, wisdom, thanksgiving, honor, power, and might, be to our God forever and ever! Amen."
7.15 Therefore they are before the throne of God, they serve him day and night in his temple. He who sits on the throne will spread his tent over them.' "
11.2 Leave out the court which is outside of the temple, and don't measure it, for it has been given to the gentiles. They will tread the holy city under foot for forty-two months." "
12.11 They overcame him because of the Lamb's blood, and because of the word of their testimony. They didn't love their life, even to death." 14.8 Another, a second angel, followed, saying, "Babylon the great has fallen, which has made all the nations to drink of the wine of the wrath of her sexual immorality."
14.15 Another angel came out from the temple, crying with a loud voice to him who sat on the cloud, "Send forth your sickle, and reap; for the hour to reap has come; for the harvest of the earth is ripe!"
16.15 "Behold, I come like a thief. Blessed is he who watches, and keeps his clothes, so that he doesn\'t walk naked, and they see his shame."
16.19 The great city was divided into three parts, and the cities of the nations fell. Babylon the great was remembered in the sight of God, to give to her the cup of the wine of the fierceness of his wrath.' "
18.7 However much she glorified herself, and grew wanton, so much give her of torment and mourning. For she says in her heart, 'I sit a queen, and am no widow, and will in no way see mourning.'" "
18.10 standing far away for the fear of her torment, saying, 'Woe, woe, the great city, Babylon, the strong city! For your judgment has come in one hour.'" "
18.17 For in an hour such great riches are made desolate.' Every shipmaster, and everyone who sails anywhere, and mariners, and as many as gain their living by sea, stood far away," "
18.19 They cast dust on their heads, and cried, weeping and mourning, saying, 'Woe, woe, the great city, in which all who had their ships in the sea were made rich by reason of her great wealth!' For in one hour is she made desolate." 20.1 I saw an angel coming down out of heaven, having the key of the abyss and a great chain in his hand. 20.2 He seized the dragon, the old serpent, which is the devil and Satan, who deceives the whole inhabited earth, and bound him for a thousand years, 20.3 and cast him into the abyss, and shut it, and sealed it over him, that he should deceive the nations no more, until the thousand years were finished. After this, he must be freed for a short time.' "20.4 I saw thrones, and they sat on them, and judgment was given to them. I saw the souls of those who had been beheaded for the testimony of Jesus, and for the word of God, and such as didn't worship the beast nor his image, and didn't receive the mark on their forehead and on their hand. They lived, and reigned with Christ for the thousand years."
20.12 I saw the dead, the great and the small, standing before the throne, and they opened books. Another book was opened, which is the book of life. The dead were judged out of the things which were written in the books, according to their works.
20.15 If anyone was not found written in the book of life, he was cast into the lake of fire. 2
1.1 I saw a new heaven and a new earth: for the first heaven and the first earth have passed away, and the sea is no more. 21.2 I saw the holy city, New Jerusalem, coming down out of heaven from God, made ready like a bride adorned for her husband.
21.4 He will wipe away from them every tear from their eyes. Death will be no more; neither will there be mourning, nor crying, nor pain, any more. The first things have passed away.
21.22 I saw no temple in it, for the Lord God, the Almighty, and the Lamb, are its temple.' ' None
|71. New Testament, Galatians, 3.28, 4.21-4.31 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Flood/Deluge, Great/Noahs, Destruction of • Judaism, destruction of • Origen of Alexandria, on destruction of Judaism • Second Temple,, destruction • Sudden/Quick Destruction • Temple, destruction of, Great Court of • Temple, destruction of, in Matthew • Tertullian, Temple, destruction of • destruction • moth, as a symbol of destruction
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 268; Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 132, 159; Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 78; Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 223; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 142, 323; Stuckenbruck (2007), 1 Enoch 91-108, 281, 668
3.28 οὐκ ἔνι Ἰουδαῖος οὐδὲ Ἕλλην, οὐκ ἔνι δοῦλος οὐδὲ ἐλεύθερος, οὐκ ἔνι ἄρσεν καὶ θῆλυ· πάντες γὰρ ὑμεῖς εἷς ἐστὲ ἐν Χριστῷ Ἰησοῦ.
4.21 Λέγετέ μοι, οἱ ὑπὸ νόμον θέλοντες εἶναι, τὸν νόμον οὐκ ἀκούετε; 4.22 γέγραπται γὰρ ὅτι Ἀβραὰμ δύο υἱοὺς ἔσχεν, ἕνα ἐκ τῆς παιδίσκης καὶ ἕνα ἐκ τῆς ἐλευθέρας· 4.23 ἀλλʼ ὁ μὲν ἐκ τῆς παιδίσκης κατὰ σάρκα γεγέννηται, ὁ δὲ ἐκ τῆς ἐλευθέρας διʼ ἐπαγγελίας. 4.24 ἅτινά ἐστιν ἀλληγορούμενα· αὗται γάρ εἰσιν δύο διαθῆκαι, μία μὲν ἀπὸ ὄρους Σινά, εἰς δουλείαν γεννῶσα, ἥτις ἐστὶν Ἅγαρ, 4.25 τὸ δὲ Ἅγαρ Σινὰ ὄρος ἐστὶν ἐν τῇ Ἀραβίᾳ, συνστοιχεῖ δὲ τῇ νῦν Ἰερουσαλήμ, δουλεύει γὰρ μετὰ τῶν τέκνων αὐτῆς· 4.26 ἡ δὲ ἄνω Ἰερουσαλὴμ ἐλευθέρα ἐστίν, 4.27 ἥτις ἐστὶν μήτηρ ἡμῶν· γέγραπται γάρ 4.28 ἡμεῖς δέ, ἀδελφοί, κατὰ Ἰσαὰκ ἐπαγγελίας τέκνα ἐσμέν· 4.29 ἀλλʼ ὥσπερ τότε ὁ κατὰ σάρκα γεννηθεὶς ἐδίωκε τὸν κατὰ πνεῦμα, οὕτως καὶ νῦν. 4.30 ἀλλὰ τί λέγει ἡ γραφή; Ἔκβαλε τὴν παιδίσκην καὶ τὸν υἱὸν αὐτῆς, οὐ γὰρ μὴ κληρονομήσει ὁ υἱὸς τῆς παιδίσκης μετὰ τοῦ υἱοῦ τῆς ἐλευθέρας. 4.31 διό, ἀδελφοί, οὐκ ἐσμὲν παιδίσκης τέκνα ἀλλὰ τῆς ἐλευθέρας.'' None
3.28 There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus. ' "
4.21 Tell me, you that desire to be under the law, don't you listen to thelaw? " '4.22 For it is written that Abraham had two sons, one by thehandmaid, and one by the free woman. 4.23 However, the son by thehandmaid was born according to the flesh, but the son by the free womanwas born through promise. 4.24 These things contain an allegory, forthese are two covets. One is from Mount Sinai, bearing children tobondage, which is Hagar. 4.25 For this Hagar is Mount Sinai inArabia, and answers to the Jerusalem that exists now, for she is inbondage with her children. 4.26 But the Jerusalem that is above isfree, which is the mother of us all. 4.27 For it is written,"Rejoice, you barren who don\'t bear. Break forth and shout, you that don\'t travail. For more are the children of the desolate than of her who has a husband." 4.28 Now we, brothers, as Isaac was, are children of promise. 4.29 But as then, he who was born according to the flesh persecutedhim who was born according to the Spirit, so also it is now. 4.30 However what does the Scripture say? "Throw out the handmaid and herson, for the son of the handmaid will not inherit with the son of thefree woman." 4.31 So then, brothers, we are not children of ahandmaid, but of the free woman.'' None
|72. New Testament, Romans, 1.18, 12.19 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Eschatology/Eschatological, Punishment/Destruction • Sudden/Quick Destruction • Temple destruction • Temple, sacrificial cult (in Jerusalem), Destruction
Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 52; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 197; Stuckenbruck (2007), 1 Enoch 91-108, 280, 482
1.18 Ἀποκαλύπτεται γὰρ ὀργὴ θεοῦ ἀπʼ οὐρανοῦ ἐπὶ πᾶσαν ἀσέβειαν καὶ ἀδικίαν ἀνθρώπων τῶν τὴν ἀλήθειαν ἐν ἀδικίᾳ κατεχόντων,
12.19 μὴ ἑαυτοὺς ἐκδικοῦντες, ἀγαπητοί, ἀλλὰ δότε τόπον τῇ ὀργῇ, γέγραπται γάρἘμοὶ ἐκδίκησις,ἐγὼἀνταποδώσω,λέγει Κύριος.'' None
1.18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness,
12.19 Don\'t seek revenge yourselves, beloved, but give place to God\'s wrath. For it is written, "Vengeance belongs to me; I will repay, says the Lord."'' None
|73. New Testament, John, 2.17 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Temple, destruction of, Great Court of • Temple, destruction of, in Matthew • Temple, sacrificial cult (in Jerusalem), Destruction
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 268; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 196
2.17 Ἐμνήσθησαν οἱ μαθηταὶ αὐτοῦ ὅτι γεγραμμένον ἐστίν Ὁ ζῆλος τοῦ οἴκου σου καταφάγεταί με.'' None
2.17 His disciples remembered that it was written, "Zeal for your house will eat me up."'' None
|74. New Testament, Luke, 1.5, 4.19, 4.24-4.25, 6.48-6.49, 11.35, 11.48-11.51, 12.33, 12.40, 13.34-13.35, 17.26-17.27, 17.29-17.32, 19.41, 19.44, 20.9-20.19, 21.5-21.7, 21.9-21.24, 21.28, 22.53, 22.69, 23.34 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Day, of the Destruction of Iniquity/Sin/Wickedness • Eschatology/Eschatological, Punishment/Destruction • Jerusalem Temple, destruction of • Jerusalem, Destruction of • Jerusalem, destruction of • Jewish culture, Jerusalem Temple, destruction of • Sodom, Sodomite cities, destruction of • Sudden/Quick Destruction • Temple destruction of Jerusalem • Temple in Jerusalem, Destruction of • Temple, First, destruction of • Temple, Second, destruction of • Temple, destruction of, Great Court of • Temple, destruction of, in Matthew • Temple, sacrificial cult (in Jerusalem), Destruction • destruction • destruction of\n, Jerusalem/Jerusalem temple • destruction, of humans • moth, as a symbol of destruction • moths, destruction by • waiting, Jerusalem Temple, destruction of
Found in books: Allison (2018), 4 Baruch, 98, 137, 146; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 268; Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 152, 157, 158, 162; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 121; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 159, 295; Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 122, 131; Crabb (2020), Luke/Acts and the End of History, 125, 127, 317, 318, 319, 320, 321, 328; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 93; Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 222, 223, 224, 225, 226; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 153, 154; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 116; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 330; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 186, 187, 194, 195, 196, 197; Stuckenbruck (2007), 1 Enoch 91-108, 95, 263, 281, 386, 388
1.5 ΕΓΕΝΕΤΟ ἐν ταῖς ἡμέραις Ἡρῴδου βασιλέως τῆς Ἰουδαίας ἱερεύς τις ὀνόματι Ζαχαρίας ἐξ ἐφημερίας Ἀβιά, καὶ γυνὴ αὐτῷ ἐκ τῶν θυγατέρων Ἀαρών, καὶ τὸ ὄνομα αὐτῆς Ἐλεισάβετ.
4.19 κηρύξαι ἐνιαυτὸν Κυρίου δεκτόν.
4.24 εἶπεν δέ Ἀμὴν λέγω ὑμῖν ὅτι οὐδεὶς προφήτης δεκτός ἐστιν ἐν τῇ πατρίδι αὐτοῦ. 4.25 ἐπʼ ἀληθείας δὲ λέγω ὑμῖν, πολλαὶ χῆραι ἦσαν ἐν ταῖς ἡμέραις Ἠλείου ἐν τῷ Ἰσραήλ, ὅτε ἐκλείσθη ὁ οὐρανὸς ἔτη τρία καὶ μῆνας ἕξ, ὡς ἐγένετο λιμὸς μέγας ἐπὶ πᾶσαν τὴν γῆν,
6.48 ὅμοιός ἐστιν ἀνθρώπῳ οἰκοδομοῦντι οἰκίαν ὃς ἔσκαψεν καὶ ἐβάθυνεν καὶ ἔθηκεν θεμέλιον ἐπὶ τὴν πέτραν· πλημμύρης δὲ γενομένης προσέρηξεν ὁ ποταμὸς τῇ οἰκίᾳ ἐκείνῃ, καὶ οὐκ ἴσχυσεν σαλεῦσαι αὐτὴν διὰ τὸ καλῶς οἰκοδομῆσθαι αὐτήν. 6.49 ὁ δὲ ἀκούσας καὶ μὴ ποιήσας ὅμοιός ἐστιν ἀνθρώπῳ οἰκοδομήσαντι οἰκίαν ἐπὶ τὴν γῆν χωρὶς θεμελίου, ᾗ προσέρηξεν ὁ ποταμός, καὶ εὐθὺς συνέπεσεν, καὶ ἐγένετο τὸ ῥῆγμα τῆς οἰκίας ἐκείνης μέγα.
11.35 σκόπει οὖν μὴ τὸ φῶς τὸ ἐν σοὶ σκότος ἐστίν.
11.48 ἄρα μάρτυρές ἐστε καὶ συνευδοκεῖτε τοῖς ἔργοις τῶν πατέρων ὑμῶν, ὅτι αὐτοὶ μὲν ἀπέκτειναν αὐτοὺς ὑμεῖς δὲ οἰκοδομεῖτε. 11.49 διὰ τοῦτο καὶ ἡ σοφία τοῦ θεοῦ εἶπεν Ἀποστελῶ εἰς αὐτοὺς προφήτας καὶ ἀποστόλους, καὶ ἐξ αὐτῶν ἀποκτενοῦσιν καὶ διώξουσιν, 1
1.50 ἵνα ἐκζητηθῇ τὸ αἷμα πάντων τῶν προφητῶν τὸ ἐκκεχυμένον ἀπὸ καταβολῆς κόσμου ἀπὸ τῆς γενεᾶς ταύτης, 1
1.51 ἀπὸ αἵματος Ἅβελ ἕως αἵματος Ζαχαρίου τοῦ ἀπολομένου μεταξὺ τοῦ θυσιαστηρίου καὶ τοῦ οἴκου· ναί, λέγω ὑμῖν, ἐκζητηθήσεται ἀπὸ τῆς γενεᾶς ταύτης.
12.33 Πωλήσατε τὰ ὑπάρχοντα ὑμῶν καὶ δότε ἐλεημοσύνην· ποιήσατε ἑαυτοῖς βαλλάντια μὴ παλαιούμενα, θησαυρὸν ἀνέκλειπτον ἐν τοῖς οὐρανοῖς,
12.40 καὶ ὑμεῖς γίνεσθε ἕτοιμοι, ὅτι ᾗ ὥρᾳ οὐ δοκεῖτε ὁ υἱὸς τοῦ ἀνθρώπου ἔρχεται. Εἶπεν δὲ ὁ Πέτρος Κύριε,
13.34 Ἰερουσαλήμ Ἰερουσαλήμ, ἡ ἀποκτείνουσα τοὺς προφήτας καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτήν,— ποσάκις ἠθέλησα ἐπισυνάξαι τὰ τέκνα σου ὃν τρόπον ὄρνις τὴν ἑαυτῆς νοσσιὰν ὑπὸ τὰς πτέρυγας, καὶ οὐκ ἠθελήσατε. 13.35 ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν. λέγω δὲ ὑμῖν, οὐ μὴ ἴδητέ με ἕως εἴπητε Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου.
17.26 καὶ καθὼς ἐγένετο ἐν ταῖς ἡμέραις Νῶε, οὕτως ἔσται καὶ ἐν ταῖς ἡμέραις τοῦ υἱοῦ τοῦ ἀνθρώπου· 17.27 ἤσθιον, ἔπινον, ἐγάμουν, ἐγαμίζοντο, ἄχρι ἧς ἡμέρας εἰσῆλθεν Νῶε εἰς τὴν κιβωτόν, καὶ ἦλθεν ὁ κατακλυσμὸς καὶ ἀπώλεσεν πάντας.
17.29 ἐφύτευον, ᾠκοδόμουν· ᾗ δὲ ἡμέρᾳ ἐξῆλθεν Λὼτ ἀπὸ Σοδόμων, ἔβρεξεν πῦρ καὶ θεῖον ἀπʼ οὐρανοῦ καὶ ἀπώλεσεν πάντας. 17.30 κατὰ τὰ αὐτὰ ἔσται ᾗ ἡμέρᾳ ὁ υἱὸς τοῦ ἀνθρώπου ἀποκαλύπτεται. 17.31 ἐν ἐκείνῃ τῇ ἡμέρᾳ ὃς ἔσται ἐπὶ τοῦ δώματος καὶ τὰ σκεύη αὐτοῦ ἐν τῇ οἰκίᾳ, μὴ καταβάτω ἆραι αὐτά, καὶ ὁ ἐν ἀγρῷ ὁμοίως μὴ ἐπιστρεψάτω εἰς τὰ ὀπίσω. 17.32 μνημονεύετε τῆς γυναικὸς Λώτ.
19.41 Καὶ ὡς ἤγγισεν, ἰδὼν τὴν πόλιν ἔκλαυσεν ἐπʼ αὐτήν,
19.44 καὶ ἐδαφιοῦσίν σε καὶ τὰ τέκνα σου ἐν σοί, καὶ οὐκ ἀφήσουσιν λίθον ἐπὶ λίθον ἐν σοί, ἀνθʼ ὧν οὐκ ἔγνως τὸν καιρὸν τῆς ἐπισκοπῆς σου.
20.9 Ἤρξατο δὲ πρὸς τὸν λαὸν λέγειν τὴν παραβαλὴν ταύτην Ἄνθρωπος ἐφύτευσεν ἀμπελῶνα, καὶ ἐξέδετο αὐτὸν γεωργοῖς, καὶ ἀπεδήμησεν χρόνους ἱκανούς. 20.10 καὶ καιρῷ ἀπέστειλεν πρὸς τοὺς γεωργοὺς δοῦλον, ἵνα ἀπὸ τοῦ καρποῦ τοῦ ἀμπελῶνος δώσουσιν αὐτῷ· οἱ δὲ γεωργοὶ ἐξαπέστειλαν αὐτὸν δείραντες κενόν. 20.11 καὶ προσέθετο ἕτερον πέμψαι δοῦλον· οἱ δὲ κἀκεῖνον δείραντες καὶ ἀτιμάσαντες ἐξαπέστειλαν κενόν. 20.12 καὶ προσέθετο τρίτον πέμψαι· οἱ δὲ καὶ τοῦτον τραυματίσαντες ἐξέβαλον. 20.13 εἶπεν δὲ ὁ κύριος τοῦ ἀμπελῶνος Τί ποιήσω; πέμψω τὸν υἱόν μου τὸν ἀγαπητόν· ἴσως τοῦτον ἐντραπήσονται. 20.14 ἰδόντες δὲ αὐτὸν οἱ γεωργοὶ διελογίζοντο πρὸς ἀλλήλους λέγοντες Οὗτός ἐστιν ὁ κληρονόμος· ἀποκτείνωμεν αὐτόν, ἵνα ἡμῶν γένηται ἡ κληρονομία· 20.15 καὶ ἐκβαλόντες αὐτὸν ἔξω τοῦ ἀμπελῶνος ἀπέκτειναν. τί οὖν ποιήσει αὐτοῖς ὁ κύριος τοῦ ἀμπελῶνος; 20.16 ἐλεύσεται καὶ ἀπολέσει τοὺς γεωργοὺς τούτους, καὶ δώσει τὸν ἀμπελῶνα ἄλλοις. ἀκούσαντες δὲ εἶπαν Μὴ γένοιτο. 20.17 ὁ δὲ ἐμβλέψας αὐτοῖς εἶπεν Τί οὖν ἐστὶν τὸ γεγραμμένον τοῦτο Λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας; 20.18 πᾶς ὁ πεσὼν ἐπʼ ἐκεῖνον τὸν λίθον συνθλασθήσεται· ἐφʼ ὃν δʼ ἂν πέσῃ, λικμήσει αὐτόν. 20.19 Καὶ ἐζήτησαν οἱ γραμματεῖς καὶ οἱ ἀρχιερεῖς ἐπιβαλεῖν ἐπʼ αὐτὸν τὰς χεῖρας ἐν αὐτῇ τῇ ὥρᾳ, καὶ ἐφοβήθησαν τὸν λαόν, ἔγνωσαν γὰρ ὅτι πρὸς αὐτοὺς εἶπεν τὴν παραβολὴν ταύτην. 2
1.5 Καί τινων λεγόντων περὶ τοῦ ἱεροῦ, ὅτι λίθοις καλοῖς καὶ ἀναθήμασιν κεκόσμηται, 21.6 εἶπεν Ταῦτα ἃ θεωρεῖτε, ἐλεύσονται ἡμέραι ἐν αἷς οὐκ ἀφεθήσεται λίθος ἐπὶ λίθῳ ὧδε ὃς οὐ καταλυθήσεται. 21.7 ἐπηρώτησαν δὲ αὐτὸν λέγοντες Διδάσκαλε, πότε οὖν ταῦτα ἔσται, καὶ τί τὸ σημεῖον ὅταν μέλλῃ ταῦτα γίνεσθαι;
21.9 ὅταν δὲ ἀκούσητε πολέμους καὶ ἀκαταστασίας, μὴ πτοηθῆτε· δεῖ γὰρ ταῦτα γενέσθαι πρῶτον, ἀλλʼ οὐκ εὐθέως τὸ τέλος. 21.10 Τότε ἔλεγεν αὐτοῖς Ἐγερθήσεται ἔθνος ἐπʼ ἔθνος καὶ βασιλεία ἐπὶ βασιλείαν, 21.11 σεισμοί τε μεγάλοι καὶ κατὰ τόπους λοιμοὶ καὶ λιμοὶ ἔσονται, φόβηθρά τε καὶ ἀπʼ οὐρανοῦ σημεῖα μεγάλα ἔσται. 21.12 πρὸ δὲ τούτων πάντων ἐπιβαλοῦσιν ἐφʼ ὑμᾶς τὰς χεῖρας αὐτῶν καὶ διώξουσιν, παραδιδόντες εἰς τὰς συναγωγὰς καὶ φυλακάς, ἀπαγομένους ἐπὶ βασιλεῖς καὶ ἡγεμόνας ἕνεκεν τοῦ ὀνόματός μου· 21.13 ἀποβήσεται ὑμῖν εἰς μαρτύριον. 21.14 θέτε οὖν ἐν ταῖς καρδίαις ὑμῶν μὴ προμελετᾷν ἀπολογηθῆναι, 21.15 ἐγὼ γὰρ δώσω ὑμῖν στόμα καὶ σοφίαν ᾗ οὐ δυνήσονται ἀντιστῆναι ἢ ἀντειπεῖν ἅπαντες οἱ ἀντικείμενοι ὑμῖν. 21.16 παραδοθήσεσθε δὲ καὶ ὑπὸ γονέων καὶ ἀδελφῶν καὶ συγγενῶν καὶ φίλων, καὶ θανατώσουσιν ἐξ ὑμῶν, 21.17 καὶ ἔσεσθε μισούμενοι ὑπὸ πάντων διὰ τὸ ὄνομά μου. 21.18 καὶ θρὶξ ἐκ τῆς κεφαλῆς ὑμῶν οὐ μὴ ἀπόληται. 21.19 ἐν τῇ ὑπομονῇ ὑμῶν κτήσεσθε τὰς ψυχὰς ὑμῶν. 21.20 Ὅταν δὲ ἴδητε κυκλουμένην ὑπὸ στρατοπέδων Ἰερουσαλήμ, τότε γνῶτε ὅτι ἤγγικεν ἡ ἐρήμωσις αὐτῆς. 21.21 τότε οἱ ἐν τῇ Ἰουδαίᾳ φευγέτωσαν εἰς τὰ ὄρη, καὶ οἱ ἐν μέσῳ αὐτῆς ἐκχωρείτωσαν, καὶ οἱ ἐν ταῖς χώραις μὴ εἰσερχέσθωσαν εἰς αὐτήν, 21.22 ὅτι ἡμέραι ἐκδικήσεως αὗταί εἰσιν τοῦ πλησθῆναι πάντα τὰ γεγραμμένα. 21.23 οὐαὶ ταῖς ἐν γαστρὶ ἐχούσαις καὶ ταῖς θηλαζούσαις ἐν ἐκείναις ταῖς ἡμέραις· ἔσται γὰρ ἀνάγκη μεγάλη ἐπὶ τῆς γῆς καὶ ὀργὴ τῷ λαῷ τούτῳ, 21.24 καὶ πεσοῦνται στόματι μαχαίρης καὶ αἰχμαλωτισθήσονται εἰς τὰ ἔθνη πάντα, καὶ Ἰερουσαλὴμ ἔσται πατουμένη ὑπὸ ἐθνῶν, ἄχρι οὗ πληρωθῶσιν καὶ ἔσονται καιροὶ ἐθνῶν.
21.28 Ἀρχομένων δὲ τούτων γίνεσθαι ἀνακύψατε καὶ ἐπάρατε τὰς κεφαλὰς ὑμῶν, διότι. ἐγγίζει ἡ ἀπολύτρωσις ὑμῶν.
22.53 καθʼ ἡμέραν ὄντος μου μεθʼ ὑμῶν ἐν τῷ ἱερῷ οὐκ ἐξετείνατε τὰς χεῖρας ἐπʼ ἐμέ· ἀλλʼ αὕτη ἐστὶν ὑμῶν ἡ ὥρα καὶ ἡ ἐξουσία τοῦ σκότους.
22.69 ἀπὸ τοῦ νῦν δὲ ἔσται ὁ υἱὸς τοῦ ἀνθρώπου καθήμενος ἐκ δεξιῶν τῆς δυνάμεως τοῦ θεοῦ.
23.34 ⟦ὁ δὲ Ἰησοῦς ἔλεγεν Πάτερ, ἄφες αὐτοῖς, οὐ γὰρ οἴδασιν τί ποιοῦσιν.⟧ διαμεριζόμενοι δὲ τὰ ἱμάτια αὐτοῦ ἔβαλον κλῆρον.'' None
1.5 There was in the days of Herod, the king of Judea, a certain priest named Zacharias, of the priestly division of Abijah. He had a wife of the daughters of Aaron, and her name was Elizabeth.
4.19 And to proclaim the acceptable year of the Lord."
4.24 He said, "Most assuredly I tell you, no prophet is acceptable in his hometown. 4.25 But truly I tell you, there were many widows in Israel in the days of Elijah, when the the sky was shut up three years and six months, when a great famine came over all the land.
6.48 He is like a man building a house, who dug and went deep, and laid a foundation on the rock. When a flood arose, the stream broke against that house, and could not shake it, because it was founded on the rock. 6.49 But he who hears, and doesn\'t do, is like a man who built a house on the earth without a foundation, against which the stream broke, and immediately it fell, and the ruin of that house was great." ' "
11.35 Therefore see whether the light that is in you isn't darkness. " 11.48 So you testify and consent to the works of your fathers. For they killed them, and you build their tombs. ' "11.49 Therefore also the wisdom of God said, 'I will send to them prophets and apostles; and some of them they will kill and persecute, " '1
1.50 that the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation; ' "1
1.51 from the blood of Abel to the blood of Zachariah, who perished between the altar and the sanctuary.' Yes, I tell you, it will be required of this generation. " "
12.33 Sell that which you have, and give gifts to the needy. Make for yourselves purses which don't grow old, a treasure in the heavens that doesn't fail, where no thief approaches, neither moth destroys. " 12.40 Therefore be ready also, for the Son of Man is coming in an hour that you don\'t expect him."
13.34 "Jerusalem, Jerusalem, that kills the prophets, and stones those who are sent to her! How often I wanted to gather your children together, like a hen gathers her own brood under her wings, and you refused! 13.35 Behold, your house is left to you desolate. I tell you, you will not see me, until you say, \'Blessed is he who comes in the name of the Lord!\'"
17.26 As it happened in the days of Noah, even so will it be also in the days of the Son of Man. 17.27 They ate, they drank, they married, they were given in marriage, until the day that Noah entered into the ark, and the flood came, and destroyed them all.
17.29 but in the day that Lot went out from Sodom, it rained fire and sulfur from the sky, and destroyed them all. 17.30 It will be the same way in the day that the Son of Man is revealed. 17.31 In that day, he who will be on the housetop, and his goods in the house, let him not go down to take them away. Let him who is in the field likewise not turn back. ' "17.32 Remember Lot's wife! " 19.41 When he drew near, he saw the city and wept over it,
19.44 and will dash you and your children within you to the ground. They will not leave in you one stone on another, because you didn\'t know the time of your visitation."
20.9 He began to tell the people this parable. "A man planted a vineyard, and rented it out to some farmers, and went into another country for a long time. 20.10 At the proper season, he sent a servant to the farmers to collect his share of the fruit of the vineyard. But the farmers beat him, and sent him away empty. 20.11 He sent yet another servant, and they also beat him, and treated him shamefully, and sent him away empty. 20.12 He sent yet a third, and they also wounded him, and threw him out. ' "20.13 The lord of the vineyard said, 'What shall I do? I will send my beloved son. It may be that seeing him, they will respect him.' " '20.14 "But when the farmers saw him, they reasoned among themselves, saying, \'This is the heir. Come, let\'s kill him, that the inheritance may be ours.\ '20.15 They threw him out of the vineyard, and killed him. What therefore will the lord of the vineyard do to them? 20.16 He will come and destroy these farmers, and will give the vineyard to others."When they heard it, they said, "May it never be!" 20.17 But he looked at them, and said, "Then what is this that is written, \'The stone which the builders rejected, The same was made the chief cornerstone?\ '20.18 "Everyone who falls on that stone will be broken to pieces, But it will crush whomever it falls on to dust." 20.19 The chief priests and the scribes sought to lay hands on Him that very hour, but they feared the people -- for they knew He had spoken this parable against them. 2
1.5 As some were talking about the temple and how it was decorated with beautiful stones and gifts, he said, 21.6 "As for these things which you see, the days will come, in which there will not be left here one stone on another that will not be thrown down." 21.7 They asked him, "Teacher, so when will these things be? What is the sign that these things are about to happen?"
21.9 When you hear of wars and disturbances, don\'t be terrified, for these things must happen first, but the end won\'t come immediately." 21.10 Then he said to them, "Nation will rise against nation, and kingdom against kingdom. 21.11 There will be great earthquakes, famines, and plagues in various places. There will be terrors and great signs from heaven. ' "21.12 But before all these things, they will lay their hands on you and will persecute you, delivering you up to synagogues and prisons, bringing you before kings and governors for my name's sake. " '21.13 It will turn out as a testimony for you. 21.14 Settle it therefore in your hearts not to meditate beforehand how to answer, 21.15 for I will give you a mouth and wisdom which all your adversaries will not be able to withstand or to contradict. 21.16 You will be handed over even by parents, brothers, relatives, and friends. Some of you they will cause to be put to death. ' "21.17 You will be hated by all men for my name's sake. " '21.18 Not a hair of your head will perish. 21.19 By your endurance you will win your lives. 21.20 "But when you see Jerusalem surrounded by armies, then know that its desolation is at hand. 21.21 Then let those who are in Judea flee to the mountains. Let those who are in the midst of her depart. Let those who are in the country not enter therein. 21.22 For these are days of vengeance, that all things which are written may be fulfilled. 21.23 Woe to those who are pregt and to those who nurse infants in those days! For there will be great distress in the land, and wrath to this people. 21.24 They will fall by the edge of the sword, and will be led captive into all the nations. Jerusalem will be trampled down by the Gentiles, until the times of the Gentiles are fulfilled.
21.28 But when these things begin to happen, look up, and lift up your heads, because your redemption is near."
22.53 When I was with you in the temple daily, you didn\'t stretch out your hands against me. But this is your hour, and the power of darkness."
22.69 From now on, the Son of Man will be seated at the right hand of the power of God."
23.34 Jesus said, "Father, forgive them, for they don\'t know what they are doing."Dividing his garments among them, they cast lots. '' None
|75. New Testament, Mark, 1.22, 1.44, 11.15-11.17, 13.1-13.2, 13.7-13.23, 13.26, 14.55-14.64, 15.38 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Day, of the Destruction of Iniquity/Sin/Wickedness • Destruction of the Second Temple • Eschatology/Eschatological, Punishment/Destruction • Jerusalem Temple, destruction of • Jerusalem temple, destruction of • Jewish culture, Jerusalem Temple, destruction of • Second Temple, destruction of • Sudden/Quick Destruction • Temple destruction of Jerusalem • Temple in Jerusalem, Destruction of • Temple, Temple destruction • Temple, destruction of • Temple, destruction of, Great Court of • Temple, destruction of, in Matthew • Temple, sacrificial cult (in Jerusalem), Destruction • Temple, the, destruction of (66 CE) • destruction of\n, Jerusalem/Jerusalem temple • supersessionism, destruction of Temple and • waiting, Jerusalem Temple, destruction of
Found in books: Allison (2018), 4 Baruch, 116, 162; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 246, 268; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 411; Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 34; Crabb (2020), Luke/Acts and the End of History, 318, 320; Ganzel and Holtz (2020), Contextualizing Jewish Temples, 159; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 92; Goodman (2006), Judaism in the Roman World: Collected Essays, 84; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 194, 195, 196; Stuckenbruck (2007), 1 Enoch 91-108, 281, 359, 386, 388; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 118, 122; Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 224, 225
1.22 καὶ ἐξεπλήσσοντο ἐπὶ τῇ διδαχῇ αὐτοῦ, ἦν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων καὶ οὐχ ὡς οἱ γραμματεῖς.
1.44 καὶ λέγει αὐτῷ Ὅρα μηδενὶ μηδὲν εἴπῃς, ἀλλὰ ὕπαγε σεαυτὸν δεῖξον τῷ ἱερεῖ καὶ προσένεγκε περὶ τοῦ καθαρισμοῦ σου ἃ προσέταξεν Μωυσῆς εἰς μαρτύριον αὐτοῖς.
11.15 Καὶ ἔρχονται εἰς Ἰεροσόλυμα. Καὶ εἰσελθὼν εἰς τὸ ἱερὸν ἤρξατο ἐκβάλλειν τοὺς πωλοῦντας καὶ τοὺς ἀγοράζοντας ἐν τῷ ἱερῷ, καὶ τὰς τραπέζας τῶν κολλυβιστῶν καὶ τὰς καθέδρας τῶν πωλούντων τὰς περιστερὰς κατέστρεψεν 11.16 καὶ οὐκ ἤφιεν ἵνα τις διενέγκῃ σκεῦος διὰ τοῦ ἱεροῦ, 11.17 καὶ ἐδίδασκεν καὶ ἔλεγεν Οὐ γέγραπται ὅτι Ὁ οἶκός μου οἶκος προσευχῆς κληθήσεται πᾶσιν τοῖς ἔθνεσιν; ὑμεῖς δὲ πεποιήκατε αὐτὸν σπήλαιον λῃστῶν.
13.1 Καὶ ἐκπορευομένου αὐτοῦ ἐκ τοῦ ἱεροῦ λέγει αὐτῷ εἷς τῶν μαθητῶν αὐτοῦ Διδάσκαλε, ἴδε ποταποὶ λίθοι καὶ ποταπαὶ οἰκοδομαί. 13.2 καὶ ὁ Ἰησοῦς εἶπεν αὐτῷ Βλέπεις ταύτας τὰς μεγάλας οἰκοδομάς; οὐ μὴ ἀφεθῇ ὧδε λίθος ἐπὶ λίθον ὃς οὐ μὴ καταλυθῇ .
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.
13.26 καὶ τότε ὄψονται τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν νεφέλαις μετὰ δυνάμεως πολλῆς καὶ δόξης·
14.55 οἱ δὲ ἀρχιερεῖς καὶ ὅλον τὸ συνέδριον ἐζήτουν κατὰ τοῦ Ἰησοῦ μαρτυρίαν εἰς τὸ θανατῶσαι αὐτόν, καὶ οὐχ ηὕρισκον· 14.56 πολλοὶ γὰρ ἐψευδομαρτύρουν κατʼ αὐτοῦ, καὶ ἴσαι αἱ μαρτυρίαι οὐκ ἦσαν. 14.57 καί τινες ἀναστάντες ἐψευδομαρτύρουν κατʼ αὐτοῦ λέγοντες 14.58 ὅτι Ἡμεῖς ἠκούσαμεν αὐτοῦ λέγοντος ὅτι Ἐγὼ καταλύσω τὸν ναὸν τοῦτον τὸν χειροποίητον καὶ διὰ τριῶν ἡμερῶν ἄλλον ἀχειροποίητον οἰκοδομήσω· 14.59 καὶ οὐδὲ οὕτως ἴση ἦν ἡ μαρτυρία αὐτῶν. 14.60 καὶ ἀναστὰς ὁ ἀρχιερεὺς εἰς μέσον ἐπηρώτησεν τὸν Ἰησοῦν λέγων Οὐκ ἀποκρίνῃ οὐδέν, τί οὗτοί σου καταμαρτυροῦσιν; 14.61 ὁ δὲ ἐσιώπα καὶ οὐκ ἀπεκρίνατο οὐδέν. πάλιν ὁ ἀρχιερεὺς ἐπηρώτα αὐτὸν καὶ λέγει αὐτῷ Σὺ εἶ ὁ χριστὸς ὁ υἱὸς τοῦ εὐλογητοῦ; 14.62 ὁ δὲ Ἰησοῦς εἶπεν Ἐγώ εἰμι, καὶ ὄψεσθε τὸν υἱὸν τοῦ ἀνθρώπου ἐκ δεξιῶν καθήμενον τῆς δυνάμεως καὶ ἐρχόμενον μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ. 14.63 ὁ δὲ ἀρχιερεὺς διαρήξας τοὺς χιτῶνας αὐτοῦ λέγει Τί ἔτι χρείαν ἔχομεν μαρτύρων; 14.64 ἠκούσατε τῆς βλασφημίας; τί ὑμῖν φαίνεται; οἱ δὲ πάντες κατέκριναν αὐτὸν ἔνοχον εἶναι θανάτου.
15.38 Καὶ τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη εἰς δύο ἀπʼ ἄνωθεν ἕως κάτω.'' None
1.22 They were astonished at his teaching, for he taught them as having authority, and not as the scribes.
1.44 and said to him, "See you say nothing to anybody, but go show yourself to the priest, and offer for your cleansing the things which Moses commanded, for a testimony to them."
11.15 They came to Jerusalem, and Jesus entered into the temple, and began to throw out those who sold and those who bought in the temple, and overthrew the tables of the money-changers, and the seats of those who sold the doves. 11.16 He would not allow anyone to carry a container through the temple. 11.17 He taught, saying to them, "Isn\'t it written, \'My house will be called a house of prayer for all the nations?\' But you have made it a den of robbers!"
13.1 As he went out out of the temple, one of his disciples said to him, "Teacher, see what kind of stones and what kind of buildings!" 13.2 Jesus said to him, "Do you see these great buildings? There will not be left here one stone on another, which will not be thrown down."
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.
13.26 Then they will see the Son of Man coming in clouds with great power and glory.
14.55 Now the chief priests and the whole council sought witnesses against Jesus to put him to death, and found none. ' "14.56 For many gave false testimony against him, and their testimony didn't agree with each other. " '14.57 Some stood up, and gave false testimony against him, saying, 14.58 "We heard him say, \'I will destroy this temple that is made with hands, and in three days I will build another made without hands.\'" 14.59 Even so, their testimony did not agree. 14.60 The high priest stood up in the midst, and asked Jesus, "Have you no answer? What is it which these testify against you?" 14.61 But he stayed quiet, and answered nothing. Again the high priest asked him, "Are you the Christ, the Son of the Blessed?" 14.62 Jesus said, "I AM. You will see the Son of Man sitting at the right hand of Power, and coming with the clouds of the sky." 14.63 The high priest tore his clothes, and said, "What further need have we of witnesses? 14.64 You have heard the blasphemy! What do you think?" They all condemned him to be worthy of death.
15.38 The veil of the temple was torn in two from the top to the bottom. '' None
|76. New Testament, Matthew, 6.9-6.13, 6.16-6.19, 7.25, 10.17-10.18, 10.23, 12.7, 12.12-12.13, 13.24-13.43, 18.6, 18.19-18.20, 22.7, 23.35, 23.38, 24.1-24.3, 24.5-24.32, 24.36, 24.38, 24.42, 26.61, 26.63 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Day, of the Destruction of Iniquity/Sin/Wickedness • Eschatology/Eschatological, Punishment/Destruction • Jerusalem Temple, destruction of • Jerusalem, Destruction of • Jewish culture, Jerusalem Temple, destruction of • Second Temple, destruction of • Second Temple,, destruction • Sudden/Quick Destruction • Temple destruction of Jerusalem • Temple in Jerusalem, Destruction of • Temple, First, destruction of • Temple, Second, destruction of • Temple, destruction of the • Temple, destruction of, Great Court of • Temple, destruction of, in John • Temple, destruction of, in Matthew • Temple, sacrificial cult (in Jerusalem), Destruction • destruction • destruction of\n, Jerusalem/Jerusalem temple • moth, as a symbol of destruction • moths, destruction by • supersessionism, destruction of Temple and • vengeance and violence, in eschatological destruction • waiting, Jerusalem Temple, destruction of • wicked, destruction of
Found in books: Allison (2018), 4 Baruch, 114, 116, 137, 162; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 268, 269; Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 151, 152, 157, 158, 162; Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 78; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 159; Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 34; Crabb (2020), Luke/Acts and the End of History, 318, 320; Ganzel and Holtz (2020), Contextualizing Jewish Temples, 164, 170, 190; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 92; Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 132; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 153, 154; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 116; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 181, 243; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 188; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 34, 117, 186, 187, 194, 195; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 348; Stuckenbruck (2007), 1 Enoch 91-108, 95, 263, 281, 359, 386, 388
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.
6.16 Ὅταν δὲ νηστεύητε, μὴ γίνεσθε ὡς οἱ ὑποκριταὶ σκυθρωποί, ἀφανίζουσιν γὰρ τὰ πρόσωπα αὐτῶν ὅπως φανῶσιν τοῖς ἀνθρώποις νηστεύοντες· ἀμὴν λέγω ὑμῖν, ἀπέχουσιν τὸν μισθὸν αὐτῶν. 6.17 σὺ δὲ νηστεύων ἄλειψαί σου τὴν κεφαλὴν καὶ τὸ πρόσωπόν σου νίψαι, 6.18 ὅπως μὴ φανῇς τοῖς ἀνθρώποις νηστεύων ἀλλὰ τῷ πατρί σου τῷ ἐν τῷ κρυφαίῳ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυφαίῳ ἀποδώσει σοι. 6.19 Μὴ θησαυρίζετε ὑμῖν θησαυροὺς ἐπὶ τῆς γῆς, ὅπου σὴς καὶ βρῶσις ἀφανίζει, καὶ ὅπου κλέπται διορύσσουσιν καὶ κλέπτουσιν·
7.25 καὶ κατέβη ἡ βροχὴ καὶ ἦλθαν οἱ ποταμοὶ καὶ ἔπνευσαν οἱ ἄνεμοι καὶ προσέπεσαν τῇ οἰκίᾳ ἐκείνῃ, καὶ οὐκ ἔπεσεν, τεθεμελίωτο γὰρ ἐπὶ τὴν πέτραν.
10.17 προσέχετε δὲ ἀπὸ τῶν ἀνθρώπων· παραδώσουσιν γὰρ ὑμᾶς εἰς συνέδρια, καὶ ἐν ταῖς συναγωγαῖς αὐτῶν μαστιγώσουσιν ὑμᾶς· 10.18 καὶ ἐπὶ ἡγεμόνας δὲ καὶ βασιλεῖς ἀχθήσεσθε ἕνεκεν ἐμοῦ εἰς μαρτύριον αὐτοῖς καὶ τοῖς ἔθνεσιν.
10.23 ὅταν δὲ διώκωσιν ὑμᾶς ἐν τῇ πόλει ταύτῃ, φεύγετε εἰς τὴν ἑτέραν· ἀμὴν γὰρ λέγω ὑμῖν, οὐ μὴ τελέσητε τὰς πόλεις τοῦ Ἰσραὴλ ἕως ἔλθῃ ὁ υἱὸς τοῦ ἀνθρώπου.
12.7 εἰ δὲ ἐγνώκειτε τί ἐστιν Ἔλεος θέλω καὶ οὐ θυσίαν, οὐκ ἂν κατεδικάσατε τοὺς ἀναιτίους.
12.12 πόσῳ οὖν διαφέρει ἄνθρωπος προβάτου. ὥστε ἔξεστιν τοῖς σάββασιν καλῶς ποιεῖν. 12.13 Τότε λέγει τῷ ἀνθρώπῳ Ἔκτεινόν σου τὴν χεῖρα· καὶ ἐξέτεινεν, καὶ ἀπεκατεστάθη ὑγιὴς ὡς ἡ ἄλλη.
13.24 Ἄλλην παραβολὴν παρέθηκεν αὐτοῖς λέγων Ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ σπείραντι καλὸν σπέρμα ἐν τῷ ἀγρῷ αὐτοῦ. 13.25 ἐν δὲ τῷ καθεύδειν τοὺς ἀνθρώπους ἦλθεν αὐτοῦ ὁ ἐχθρὸς καὶ ἐπέσπειρεν ζιζάνια ἀνὰ μέσον τοῦ σίτου καὶ ἀπῆλθεν. 13.26 ὅτε δὲ ἐβλάστησεν ὁ χόρτος καὶ καρπὸν ἐποίησεν, τότε ἐφάνη καὶ τὰ ζιζάνια. 13.27 προσελθόντες δὲ οἱ δοῦλοι τοῦ οἰκοδεσπότου εἶπον αὐτῷ Κύριε, οὐχὶ καλὸν σπέρμα ἔσπειρας ἐν τῷ σῷ ἀγρῷ; πόθεν οὖν ἔχει ζιζάνια; 13.28 ὁ δὲ ἔφη αὐτοῖς Ἐχθρὸς ἄνθρωπος τοῦτο ἐποίησεν. οἱ δὲ αὐτῷ λέγουσιν Θέλεις οὖν ἀπελθόντες συλλέξωμεν αὐτά; 13.29 ὁ δέ φησιν Οὔ, μή ποτε συλλέγοντες τὰ ζιζάνια ἐκριζώσητε ἅμα αὐτοῖς τὸν σῖτον· 13.30 ἄφετε συναυξάνεσθαι ἀμφότερα ἕως τοῦ θερισμοῦ· καὶ ἐν καιρῷ τοῦ θερισμοῦ ἐρῶ τοῖς θερισταῖς Συλλέξατε πρῶτον τὰ ζιζάνια καὶ δήσατε αὐτὰ εἰς δέσμας πρὸς τὸ κατακαῦσαι αὐτά, τὸν δὲ σῖτον συνάγετε εἰς τὴν ἀποθήκην μου. 13.31 Ἄλλην παραβολὴν παρέθηκεν αὐτοῖς λέγων Ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν κόκκῳ σινάπεως, ὃν λαβὼν ἄνθρωπος ἔσπειρεν ἐν τῷ ἀγρῷ αὐτοῦ· 13.32 ὃ μικρότερον μέν ἐστιν πάντων τῶν σπερμάτων, ὅταν δὲ αὐξηθῇ μεῖζον τῶν λαχάνων ἐστὶν καὶ γίνεται δένδρον, ὥστε ἐλθεῖν τὰ πετεινὰ τοῦ οὐρανοῦ καὶ κατασκηνοῖν ἐν τοῖς κλάδοις αὐτοῦ. 13.33 Ἄλλην παραβολὴν ἐλάλησεν αὐτοῖς· Ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν ζύμῃ, ἣν λαβοῦσα γυνὴ ἐνέκρυψεν εἰς ἀλεύρου σάτα τρία ἕως οὗ ἐζυμώθη ὅλον. 13.34 Ταῦτα πάντα ἐλάλησεν ὁ Ἰησοῦς ἐν παραβολαῖς τοῖς ὄχλοις, καὶ χωρὶς παραβολῆς οὐδὲν ἐλάλει αὐτοῖς· 13.35 ὅπως πληρωθῇ τὸ ῥηθὲν διὰ τοῦ προφήτου λέγοντος Ἀνοίξω ἐν παραβολαῖς τὸ στόμα μου, ἐρεύξομαι κεκρυμμένα ἀπὸ καταβολῆς. 13.36 Τότε ἀφεὶς τοὺς ὄχλους ἦλθεν εἰς τὴν οἰκίαν. Καὶ προσῆλθαν αὐτῷ οἱ μαθηταὶ αὐτοῦ λέγοντες Διασάφησον ἡμῖν τὴν παραβολὴν τῶν ζιζανίων τοῦ ἀγροῦ. 13.37 ὁ δὲ ἀποκριθεὶς εἶπεν Ὁ σπείρων τὸ καλὸν σπέρμα ἐστὶν ὁ υἱὸς τοῦ ἀνθρώπου· 13.38 ὁ δὲ ἀγρός ἐστιν ὁ κόσμος· τὸ δὲ καλὸν σπέρμα, οὗτοί εἰσιν οἱ υἱοὶ τῆς βασιλείας· τὰ δὲ ζιζάνιά εἰσιν οἱ υἱοὶ τοῦ πονηροῦ, 13.39 ὁ δὲ ἐχθρὸς ὁ σπείρας αὐτά ἐστιν ὁ διάβολος· ὁ δὲ θερισμὸς συντέλεια αἰῶνός ἐστιν, οἱ δὲ θερισταὶ ἄγγελοί εἰσιν. 13.40 ὥσπερ οὖν συλλέγεται τὰ ζιζάνια καὶ πυρὶ κατακαίεται, οὕτως ἔσται ἐν τῇ συντελείᾳ τοῦ αἰῶνος· 13.41 ἀποστελεῖ ὁ υἱὸς τοῦ ἀνθρώπου τοὺς ἀγγέλους αὐτοῦ, καὶ συλλέξουσιν ἐκ τῆς βασιλείας αὐτοῦ πάντα τὰ σκάνδαλα καὶ τοὺς ποιοῦντας τὴν ἀνομίαν, 13.42 καὶ βαλοῦσιν αὐτοὺς εἰς τὴν κάμινον τοῦ πυρός· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων. 13.43 Τότε οἱ δίκαιοι ἐκλάμψουσιν ὡς ὁ ἥλιος ἐν τῇ βασιλείᾳ τοῦ πατρὸς αὐτῶν. Ὁ ἔχων ὦτα ἀκουέτω.
18.6 ὃς δʼ ἂν σκανδαλίσῃ ἕνα τῶν μικρῶν τούτων τῶν πιστευόντων εἰς ἐμέ, συμφέρει αὐτῷ ἵνα κρεμασθῇ μύλος ὀνικὸς περὶ τὸν τράχηλον αὐτοῦ καὶ καταποντισθῇ ἐν τῷ πελάγει τῆς θαλάσσης.
18.19 Πάλιν ἀμὴν λέγω ὑμῖν ὅτι ἐὰν δύο συμφωνήσωσιν ἐξ ὑμῶν ἐπὶ τῆς γῆς περὶ παντὸς πράγματος οὗ ἐὰν αἰτήσωνται, γενήσεται αὐτοῖς παρὰ τοῦ πατρός μου τοῦ ἐν οὐρανοῖς. 18.20 οὗ γάρ εἰσιν δύο ἢ τρεῖς συνηγμένοι εἰς τὸ ἐμὸν ὄνομα, ἐκεῖ εἰμὶ ἐν μέσῳ αὐτῶν.
22.7 ὁ δὲ βασιλεὺς ὠργίσθη, καὶ πέμψας τὰ στρατεύματα αὐτοῦ ἀπώλεσεν τοὺς φονεῖς ἐκείνους καὶ τὴν πόλιν αὐτῶν ἐνέπρησεν.
23.35 ὅπως ἔλθῃ ἐφʼ ὑμᾶς πᾶν αἱμα δίκαιον ἐκχυννόμενον ἐπὶ τῆς γῆς ἀπὸ τοῦ αἵματος Ἅβελ τοῦ δικαίου ἕως τοῦ αἵματος Ζαχαρίου υἱοῦ Βαραχίου, ὅν ἐφονεύσατε μεταξὺ τοῦ ναοῦ καὶ τοῦ θυσιαστηρίου.
23.38 ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν . λέγω γὰρ ὑμῖν, οὐ μή με ἴδητε ἀπʼ ἄρτι ἕως ἂν εἴπητε Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου.
24.1 Καὶ ἐξελθὼν ὁ Ἰησοῦς ἀπὸ τοῦ ἱεροῦ ἐπορεύετο, καὶ προσῆλθον οἱ μαθηταὶ αὐτοῦ ἐπιδεῖξαι αὐτῷ τὰς οἰκοδομὰς τοῦ ἱεροῦ· 24.2 ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς Οὐ βλέπετε ταῦτα πάντα; ἀμὴν λέγω ὑμῖν, οὐ μὴ ἀφεθῇ ὧδε λίθος ἐπὶ λίθον ὃς οὐ καταλυθήσεται. 24.3 Καθημένου δὲ αὐτοῦ ἐπὶ τοῦ Ὄρους τῶν Ἐλαιῶν προσῆλθον αὐτῷ οἱ μαθηταὶ κατʼ ἰδίαν λέγοντες Εἰπὸν ἡμῖν πότε ταῦτα ἔσται, καὶ τί τὸ σημεῖον τῆς σῆς παρουσίας καὶ συντελείας τοῦ αἰῶνος.
24.5 πολλοὶ γὰρ ἐλεύσονται ἐπὶ τῷ ὀνόματί μου λέγοντες Ἐγώ εἰμι ὁ χριστός, καὶ πολλοὺς πλανήσουσιν. 24.6 μελλήσετε δὲ ἀκούειν πολέμους καὶ ἀκοὰς πολέμων· ὁρᾶτε, μὴ θροεῖσθε· Δεῖ γὰρ γενέσθαι, ἀλλʼ οὔπω ἐστὶν τὸ τέλος. 24.7 ἐγερθήσεται γὰρ ἔθνος ἐπὶ ἔθνος καὶ βασιλεία ἐπὶ βασιλείαν, καὶ ἔσονται λιμοὶ καὶ σεισμοὶ κατὰ τόπους· 24.8 πάντα δὲ ταῦτα ἀρχὴ ὠδίνων. 24.9 τότε παραδώσουσιν ὑμᾶς εἰς θλίψιν καὶ ἀποκτενοῦσιν ὑμᾶς, καὶ ἔσεσθε μισούμενοι ὑπὸ πάντων τῶν ἐθνῶν διὰ τὸ ὄνομά μου.
24.10 καὶ τότε σκανδαλισθήσονται πολλοὶ καὶ ἀλλήλους παραδώσουσιν καὶ μισήσουσιν ἀλλήλους·
24.11 καὶ πολλοὶ ψευδοπροφῆται ἐγερθήσονται καὶ πλανήσουσιν πολλούς·
24.12 καὶ διὰ τὸ πληθυνθῆναι τὴν ἀνομίαν ψυγήσεται ἡ ἀγάπη τῶν πολλῶν.
24.13 ὁ δὲ ὑπομείνας εἰς τέλος οὗτος σωθήσεται.
24.14 καὶ κηρυχθήσεται τοῦτο τὸ εὐαγγέλιον τῆς βασιλείας ἐν ὅλῃ τῇ οἰκουμένῃ εἰς μαρτύριον πᾶσιν τοῖς ἔθνεσιν, καὶ τότε ἥξει τὸ τέλος.
24.15 Ὅταν οὖν ἴδητε τὸ Βδέλυγμα τῆς ἐρημώσεως τὸ ῥηθὲν διὰ Δανιὴλ τοῦ προφήτου ἑστὸς ἐν τόπῳ ἁγίῳ, ὁ ἀναγινώσκων νοείτω,
24.16 τότε οἱ ἐν τῇ Ἰουδαίᾳ φευγέτωσαν εἰς τὰ ὄρη,
24.17 ὁ ἐπὶ τοῦ δώματος μὴ καταβάτω ἆραι τὰ ἐκ τῆς οἰκίας αὐτοῦ,
24.18 καὶ ὁ ἐν τῷ ἀγρῷ μὴ ἐπιστρεψάτω ὀπίσω ἆραι τὸ ἱμάτιον αὐτοῦ,
24.19 οὐαὶ δὲ ταῖς ἐν γαστρὶ ἐχούσαις καὶ ταῖς θηλαζούσαις ἐν ἐκείναις ταῖς ἡμέραις. 24.20 προσεύχεσθε δὲ ἵνα μὴ γένηται ἡ φυγὴ ὑμῶν χειμῶνος μηδὲ σαββάτῳ· 24.21 ἔσται γὰρ τότε θλίψις μεγάλη οἵα οὐ γέγονεν ἀπʼ ἀρχῆς κόσμου ἕως τοῦ νῦν οὐδʼ οὐ μὴ γένηται. 24.22 καὶ εἰ μὴ ἐκολοβώθησαν αἱ ἡμέραι ἐκεῖναι, οὐκ ἂν ἐσώθη πᾶσα σάρξ· διὰ δὲ τοὺς ἐκλεκτοὺς κολοβωθήσονται αἱ ἡμέραι ἐκεῖναι. 24.23 Τότε ἐάν τις ὑμῖν εἴπῃ Ἰδοὺ ὧδε ὁ χριστός ἤ?̔͂ωδε, μὴ πιστεύσητε· 24.24 ἐγερθήσονται γὰρ ψευδόχριστοι καὶ ψευδοπροφῆται, καὶ δώσουσιν σημεῖα μεγάλα καὶ τέρατα ὥστε πλανᾶσθαι εἰ δυνατὸν καὶ τοὺς ἐκλεκτούς· 24.25 ἰδοὺ προείρηκα ὑμῖν. 24.26 ἐὰν οὖν εἴπωσιν ὑμῖν Ἰδοὺ ἐν τῇ ἐρήμῳ ἐστίν, μὴ ἐξέλθητε· Ἰδοὺ ἐν τοῖς ταμείοις, μὴ πιστεύσητε· 24.27 ὥσπερ γὰρ ἡ ἀστραπὴ ἐξέρχεται ἀπὸ ἀνατολῶν καὶ φαίνεται ἕως δυσμῶν, οὕτως ἔσται ἡ παρουσία τοῦ υἱοῦ τοῦ ἀνθρώπου· 24.28 ὅπου ἐὰν ᾖ τὸ πτῶμα, ἐκεῖ συναχθήσονται οἱ ἀετοί. 24.29 Εὐθέως δὲ μετὰ τὴν θλίψιν τῶν ἡμερῶν ἐκείνων ὁ ἥλιος σκοτισθήσεται, καὶ ἡ σελήνη οὐ δώσει τὸ φέγγος αὐτῆς, καὶ οἱ ἀστέρες πεσοῦνται ἀπὸ τοῦ οὐρανοῦ καὶ αἱ δυνάμεις τῶν οὐρανῶν σαλευθήσονται. 24.30 καὶ τότε φανήσεται τὸ σημεῖον τοῦ υἱοῦ τοῦ ἀνθρώπου ἐν οὐρανῷ, καὶ τότε κόψονται πᾶσαι αἱ φυλαὶ τῆς γῆς καὶ ὄψονται τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ μετὰ δυνάμεως καὶ δόξης πολλῆς· 24.31 καὶ ἀποστελεῖ τοὺς ἀγγέλους αὐτοῦ μετὰ σάλπιγγος μεγάλης, καὶ ἐπισυνάξουσιν τοὺς ἐκλεκτοὺς αὐτοῦ ἐκ τῶν τεσσάρων ἀνέμων ἀπʼ ἄκρων οὐρανῶν ἕως τῶν ἄκρων αὺτῶν. 24.32 Ἀπὸ δὲ τῆς συκῆς μάθετε τὴν παραβολήν· ὅταν ἤδη ὁ κλάδος αὐτῆς γένηται ἁπαλὸς καὶ τὰ φύλλα ἐκφύῃ, γινώσκετε ὅτι ἐγγὺς τὸ θέρος·
24.36 Περὶ δὲ τῆς ἡμέρας ἐκείνης καὶ ὥρας οὐδεὶς οἶδεν, οὐδὲ οἱ ἄγγελοι τῶν οὐρανῶν οὐδὲ ὁ υἱός, εἰ μὴ ὁ πατὴρ μόνος.
24.38 ὡς γὰρ ἦσαν ἐν ταῖς ἡμέραις ἐκείναις ταῖς πρὸ τοῦ κατακλυσμοῦ τρώγοντες καὶ πίνοντες, γαμοῦντες καὶ γαμίζοντες, ἄχρι ἧς ἡμέρας εἰσῆλθεν Νῶε εἰς τὴν κιβωτόν,
24.42 γρηγορεῖτε οἶν, ὅτι οὐκ οἴδατε ποίᾳ ἡμέρᾳ ὁ κύριος ὑμῶν ἔρχεται.
26.61 Οὗτος ἔφη Δύναμαι καταλῦσαι τὸν ναὸν τοῦ θεοῦ καὶ διὰ τριῶν ἡμερῶν οἰκοδομῆσαι.
26.63 καὶ ὁ ἀρχιερεὺς εἶπεν αὐτῷ Ἐξορκίζω σε κατὰ τοῦ θεοῦ τοῦ ζῶντος ἵνα ἡμῖν εἴπῃς εἰ σὺ εἶ ὁ χριστὸς ὁ υἱὸς τοῦ θεοῦ.' ' None
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.' " 6.16 "Moreover when you fast, don\'t be like the hypocrites, with sad faces. For they disfigure their faces, that they may be seen by men to be fasting. Most assuredly I tell you, they have received their reward. 6.17 But you, when you fast, anoint your head, and wash your face; 6.18 so that you are not seen by men to be fasting, but by your Father who is in secret, and your Father, who sees in secret, will reward you. 6.19 "Don\'t lay up treasures for yourselves on the earth, where moth and rust consume, and where thieves break through and steal; ' "
7.25 The rain came down, the floods came, and the winds blew, and beat on that house; and it didn't fall, for it was founded on the rock. " 10.17 But beware of men: for they will deliver you up to councils, and in their synagogues they will scourge you. 10.18 Yes, and you will be brought before governors and kings for my sake, for a testimony to them and to the Gentiles.
10.23 But when they persecute you in this city, flee into the next, for most assuredly I tell you, you will not have gone through the cities of Israel, until the Son of Man has come. ' "
12.7 But if you had known what this means, 'I desire mercy, and not sacrifice,' you would not have condemned the guiltless. " 12.12 of how much more value then is a man than a sheep! Therefore it is lawful to do good on the Sabbath day." 12.13 Then he told the man, "Stretch out your hand." He stretched it out; and it was restored whole, just like the other.
13.24 He set another parable before them, saying, "The Kingdom of Heaven is like a man who sowed good seed in his field, 13.25 but while people slept, his enemy came and sowed darnel also among the wheat, and went away. 13.26 But when the blade sprang up and brought forth fruit, then the darnel appeared also. ' "13.27 The servants of the householder came and said to him, 'Sir, didn't you sow good seed in your field? Where did this darnel come from?' " '13.28 "He said to them, \'An enemy has done this.\' "The servants asked him, \'Do you want us to go and gather them up?\ '13.29 "But he said, \'No, lest perhaps while you gather up the darnel, you root up the wheat with them. 13.30 Let both grow together until the harvest, and in the harvest time I will tell the reapers, "First, gather up the darnel, and bind them in bundles to burn them; but gather the wheat into my barn."\'" 13.31 He set another parable before them, saying, "The Kingdom of Heaven is like a grain of mustard seed, which a man took, and sowed in his field; 13.32 which indeed is smaller than all seeds. But when it is grown, it is greater than the herbs, and becomes a tree, so that the birds of the air come and lodge in its branches." 13.33 He spoke another parable to them. "The Kingdom of Heaven is like yeast, which a woman took, and hid in three measures of meal, until it was all leavened."' "13.34 Jesus spoke all these things in parables to the multitudes; and without a parable, he didn't speak to them, " '13.35 that it might be fulfilled which was spoken through the prophet, saying, "I will open my mouth in parables; I will utter things hidden from the foundation of the world." 13.36 Then Jesus sent the multitudes away, and went into the house. His disciples came to him, saying, "Explain to us the parable of the darnel of the field." 13.37 He answered them, "He who sows the good seed is the Son of Man, 13.38 the field is the world; and the good seed, these are the sons of the kingdom; and the darnel are the sons of the evil one. 13.39 The enemy who sowed them is the devil. The harvest is the end of the age, and the reapers are angels. 13.40 As therefore the darnel is gathered up and burned with fire; so will it be at the end of this age. 13.41 The Son of Man will send out his angels, and they will gather out of his kingdom all things that cause stumbling, and those who do iniquity, 13.42 and will cast them into the furnace of fire. There will be weeping and the gnashing of teeth. 13.43 Then the righteous will shine forth like the sun in the kingdom of their Father. He who has ears to hear, let him hear.
18.6 but whoever causes one of these little ones who believe in me to stumble, it would be better for him that a huge millstone should be hung around his neck, and that he should be sunk in the depths of the sea.
18.19 Again, assuredly I tell you, that if two of you will agree on earth concerning anything that they will ask, it will be done for them by my Father who is in heaven. 18.20 For where two or three are gathered together in my name, there I am in the midst of them."
22.7 But the king was angry, and he sent his armies, destroyed those murderers, and burned their city.
23.35 that on you may come all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zachariah son of Barachiah, whom you killed between the sanctuary and the altar.
23.38 Behold, your house is left to you desolate.
24.1 Jesus went out from the temple, and was going on his way. His disciples came to him to show him the buildings of the temple. 24.2 But he answered them, "Don\'t you see all of these things? Most assuredly I tell you, there will not be left here one stone on another, that will not be thrown down." 24.3 As he sat on the Mount of Olives, the disciples came to him privately, saying, "Tell us, when will these things be? What is the sign of your coming, and of the end of the age?"' "
24.5 For many will come in my name, saying, 'I am the Christ,' and will lead many astray. " "24.6 You will hear of wars and rumors of wars. See that you aren't troubled, for all this must happen, but the end is not yet. " '24.7 For nation will rise against nation, and kingdom against kingdom; and there will be famines, plagues, and earthquakes in various places. 24.8 But all these things are the beginning of birth pains. ' "24.9 Then they will deliver you up to oppression, and will kill you. You will be hated by all of the nations for my name's sake. " 24.10 Then many will stumble, and will deliver up one another, and will hate one another.
24.11 Many false prophets will arise, and will lead many astray.
24.12 Because iniquity will be multiplied, the love of many will grow cold.
24.13 But he who endures to the end, the same will be saved.
24.14 This gospel of the kingdom will be preached in the whole world for a testimony to all the nations, and then the end will come.
24.15 "When, therefore, you see the abomination of desolation, which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand),
24.16 then let those who are in Judea flee to the mountains.
24.17 Let him who is on the housetop not go down to take out things that are in his house.
24.18 Let him who is in the field not return back to get his clothes.
24.19 But woe to those who are with child and to nursing mothers in those days! 24.20 Pray that your flight will not be in the winter, nor on a Sabbath, 24.21 for then there will be great oppression, such as has not been from the beginning of the world until now, no, nor ever will be. ' "24.22 Unless those days had been shortened, no flesh would have been saved. But for the elect's sake, those days will be shortened. " '24.23 "Then if any man tells you, \'Behold, here is the Christ,\' or, \'There,\' don\'t believe it. 24.24 For there will arise false Christs, and false prophets, and they will show great signs and wonders, so as to lead astray, if possible, even the elect. 24.25 "Behold, I have told you beforehand. ' "24.26 If therefore they tell you, 'Behold, he is in the wilderness,' don't go out; 'Behold, he is in the inner chambers,' don't believe it. " '24.27 For as the lightning comes forth from the east, and is seen even to the west, so will be the coming of the Son of Man. 24.28 For wherever the carcass is, there will the vultures be gathered together. 24.29 But immediately after the oppression of those days, the sun will be darkened, the moon will not give its light, the stars will fall from the sky, and the powers of the heavens will be shaken; 24.30 and then the sign of the Son of Man will appear in the sky. Then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of the sky with power and great glory. 24.31 He will send out his angels with a great sound of a trumpet, and they will gather together his elect from the four winds, from one end of the sky to the other. 24.32 "Now from the fig tree learn this parable. When its branch has now become tender, and puts forth its leaves, you know that the summer is near.
24.36 But no one knows of that day and hour, not even the angels of heaven, but my Father only.
24.38 For as in those days which were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, ' "
24.42 Watch therefore, for you don't know in what hour your Lord comes. " 26.61 and said, "This man said, \'I am able to destroy the temple of God, and to build it in three days.\'"
26.63 But Jesus held his peace. The high priest answered him, "I adjure you by the living God, that you tell us whether you are the Christ, the Son of God."' " None
|77. Plutarch, Romulus, 9.5-9.6 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Argo, destruction of
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 41; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 41
9.5 συνθεμένων δὲ τὴν ἔριν ὄρνισιν αἰσίοις βραβεῦσαι, καὶ καθεζομένων χωρίς, ἕξ φασι τῷ Ῥέμῳ, διπλασίους δὲ τῷ Ῥωμύλῳ προφανῆναι γῦπας· οἱ δὲ τὸν μὲν Ῥέμον ἀληθῶς ἰδεῖν, ψεύσασθαι δὲ τὸν Ῥωμύλον, ἐλθόντος δὲ τοῦ Ῥέμου, τότε τοὺς δώδεκα τῷ Ῥωμύλῳ φανῆναι· διὸ καὶ νῦν μάλιστα χρῆσθαι γυψὶ Ῥωμαίους οἰωνιζομένους. Ἡρόδωρος δʼ ὁ Ποντικὸς ἱστορεῖ καὶ τὸν Ἡρακλέα χαίρειν γυπὸς ἐπὶ πράξει φανέντος. 9.6 ἔστι μὲν γὰρ ἀβλαβέστατον ζῴων ἁπάντων, μηδὲν ὧν σπείρουσιν ἢ φυτεύουσιν ἢ νέμουσιν ἄνθρωποι σινόμενον, τρέφεται δʼ ἀπὸ νεκρῶν σωμάτων, ἀποκτίννυσι δʼ οὐδὲν οὐδὲ λυμαίνεται ψυχὴν ἔχον, πτηνοῖς δὲ διὰ συγγένειαν οὐδὲ νεκροῖς πρόσεισιν. ἀετοὶ δὲ καὶ γλαῦκες καὶ ἱέρακες ζῶντα κόπτουσι τὰ ὁμόφυλα καὶ φονεύουσι· καίτοι κατʼ Αἰσχύλονὄρνιθος ὄρνις πῶς ἂν ἁγνεύοι φαγών;'' None
9.5 Agreeing to settle their quarrel by the flight of birds of omen, Cf. Livy, i. 7, 1. and taking their seats on the ground apart from one another, six vultures, they say, were seen by Remus, and twice that number by Romulus. Some, however, say that whereas Remus truly saw his six, Romulus lied about his twelve, but that when Remus came to him, then he did see the twelve. Hence it is that at the present time also the Romans chiefly regard vultures when they take auguries from the flight of birds. Herodorus Ponticus relates that Hercules also was glad to see a vulture present itself when he was upon an exploit. 9.6 For it is the least harmful of all creatures, injures no grain, fruit-tree, or cattle, and lives on carrion. But it does not kill or maltreat anything that has life, and as for birds, it will not touch them even when they are dead, since they are of its own species. But eagles, owls, and hawks smite their own kind when alive, and kill them. And yet, in the words of Aeschylus:— Suppliants, 226 (Dindorf). How shall a bird that preys on fellow bird be clean?'' None
|78. Tacitus, Annals, 15.41.1, 15.44.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Temple destruction • temples, destruction of
Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 257; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 319, 320, 321
15.41.1 \xa0It would not be easy to attempt an estimate of the private dwellings, tenement-blocks, and temples, which were lost; but the flames consumed, in their old-world sanctity, the temple dedicated to Luna by Servius Tullius, the great altar and chapel of the Arcadian Evander to the Present Hercules, the shrine of Jupiter Stator vowed by Romulus, the Palace of Numa, and the holy place of Vesta with the Penates of the Roman people. To these must be added the precious trophies won upon so many fields, the glories of Greek art, and yet again the primitive and uncorrupted memorials of literary genius; so that, despite the striking beauty of the rearisen city, the older generation recollects much that it proved impossible to replace. There were those who noted that the first outbreak of the fire took place on the nineteenth of July, the anniversary of the capture and burning of Rome by the Senones: others have pushed their researches so far as to resolve the interval between the two fires into equal numbers of years, of months, and of days.' "
15.44.1 \xa0So far, the precautions taken were suggested by human prudence: now means were sought for appeasing deity, and application was made to the Sibylline books; at the injunction of which public prayers were offered to Vulcan, Ceres, and Proserpine, while Juno was propitiated by the matrons, first in the Capitol, then at the nearest point of the sea-shore, where water was drawn for sprinkling the temple and image of the goddess. Ritual banquets and all-night vigils were celebrated by women in the married state. But neither human help, nor imperial munificence, nor all the modes of placating Heaven, could stifle scandal or dispel the belief that the fire had taken place by order. Therefore, to scotch the rumour, Nero substituted as culprits, and punished with the utmost refinements of cruelty, a class of men, loathed for their vices, whom the crowd styled Christians. Christus, the founder of the name, had undergone the death penalty in the reign of Tiberius, by sentence of the procurator Pontius Pilatus, and the pernicious superstition was checked for a moment, only to break out once more, not merely in Judaea, the home of the disease, but in the capital itself, where all things horrible or shameful in the world collect and find a vogue. First, then, the confessed members of the sect were arrested; next, on their disclosures, vast numbers were convicted, not so much on the count of arson as for hatred of the human race. And derision accompanied their end: they were covered with wild beasts' skins and torn to death by dogs; or they were fastened on crosses, and, when daylight failed were burned to serve as lamps by night. Nero had offered his Gardens for the spectacle, and gave an exhibition in his Circus, mixing with the crowd in the habit of a charioteer, or mounted on his car. Hence, in spite of a guilt which had earned the most exemplary punishment, there arose a sentiment of pity, due to the impression that they were being sacrificed not for the welfare of the state but to the ferocity of a single man."' None
|79. Tacitus, Histories, 4.74, 5.7, 5.13 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Destruction • Genesis, and the Dead Sea, and the destruction of Sodom • Sodom and Gomorra,destruction of • Sodom, Sodomite cities, destruction of • Temple in Jerusalem, Destruction of • Temple, Destruction • Titus, and destruction of the Temple • destruction of\n, Jerusalem/Jerusalem temple
Found in books: Allison (2018), 4 Baruch, 88, 140, 187; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 335; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 285; Crabb (2020), Luke/Acts and the End of History, 176; Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 183; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 281; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 230
4.74 \xa0"There were always kings and wars throughout Gaul until you submitted to our laws. Although often provoked by you, the only use we have made of our rights as victors has been to impose on you the necessary costs of maintaining peace; for you cannot secure tranquillity among nations without armies, nor maintain armies without pay, nor provide pay without taxes: everything else we have in common. You often command our legions; you rule these and other provinces; we claim no privileges, you suffer no exclusion. You enjoy the advantage of the good emperors equally with us, although you dwell far from the capital: the cruel emperors assail those nearest them. You endure barren years, excessive rains, and all other natural evils; in like manner endure the extravagance or greed of your rulers. There will be vices so long as there are men, but these vices are not perpetual and they are compensated for by the coming of better times: unless perchance you hope that you will enjoy a milder rule if Tutor and Classicus reign over you, or that the taxes required to provide armies to keep out the Germans and Britons will be less than now. For, if the Romans are driven out â\x80\x94 which Heaven forbid â\x80\x94\xa0what will follow except universal war among all peoples? The good fortune and order of eight hundred years have built up this mighty fabric which cannot be destroyed without overwhelming its destroyers: moreover, you are in the greatest danger, for you possess gold and wealth, which are the chief causes of war. Therefore love and cherish peace and the city wherein we, conquerors and conquered alike, enjoy an equal right: be warned by the lessons of fortune both good and bad not to prefer defiance and ruin to obedience and security." With such words Cerialis quieted and encouraged his hearers, who feared severer measures.
5.7 \xa0Not far from this lake is a plain which, according to report, was once fertile and the site of great cities, but which was later devastated by lightning; and it is said that traces of this disaster still exist there, and that the very ground looks burnt and has lost its fertility. In fact, all the plants there, whether wild or cultivated, turn black, become sterile, and seem to wither into dust, either in leaf or in flower or after they have reached their usual mature form. Now for my part, although I\xa0should grant that famous cities were once destroyed by fire from heaven, I\xa0still think that it is the exhalations from the lake that infect the ground and poison the atmosphere about this district, and that this is the reason that crops and fruits decay, since both soil and climate are deleterious. The river Belus also empties into the Jewish Sea; around its mouth a kind of sand is gathered, which when mixed with soda is fused into glass. The beach is of moderate size, but it furnishes an inexhaustible supply.
5.13 \xa0Prodigies had indeed occurred, but to avert them either by victims or by vows is held unlawful by a people which, though prone to superstition, is opposed to all propitiatory rites. Contending hosts were seen meeting in the skies, arms flashed, and suddenly the temple was illumined with fire from the clouds. of a sudden the doors of the shrine opened and a superhuman voice cried: "The gods are departing": at the same moment the mighty stir of their going was heard. Few interpreted these omens as fearful; the majority firmly believed that their ancient priestly writings contained the prophecy that this was the very time when the East should grow strong and that men starting from Judea should possess the world. This mysterious prophecy had in reality pointed to Vespasian and Titus, but the common people, as is the way of human ambition, interpreted these great destinies in their own favour, and could not be turned to the truth even by adversity. We have heard that the total number of the besieged of every age and both sexes was six hundred thousand; there were arms for all who could use them, and the number ready to fight was larger than could have been anticipated from the total population. Both men and women showed the same determination; and if they were to be forced to change their home, they feared life more than death. Such was the city and people against which Titus Caesar now proceeded; since the nature of the ground did not allow him to assault or employ any sudden operations, he decided to use earthworks and mantlets; the legions were assigned to their several tasks, and there was a respite of fighting until they made ready every device for storming a town that the ancients had ever employed or modern ingenuity invented.'' None
|80. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Argo, destruction of
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 38, 48; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 38, 48
|81. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Argo, destruction of
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 48; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 48
|82. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Destruction • Mishnah, destruction in • Temple, responses to destruction of
Found in books: Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 246; Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 260
|83. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Temple in Jerusalem, Destruction of • destruction
Found in books: Allison (2018), 4 Baruch, 19; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 151
|84. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Temple, First, destruction of • temple, as cosmos, destruction of
Found in books: Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 133; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 182, 185
|85. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Destruction of the Second Temple • Eschatology/Eschatological, Punishment/Destruction • Temple destruction of Jerusalem • Temple in Jerusalem, Destruction of • Temple, Destruction of Second • Temple, Jerusalem, destruction • Temple, Jerusalem, destruction, impact of • Temple, Temple destruction • destruction of\n, Jerusalem/Jerusalem temple • destruction of\n, Rome • destruction of Temple • trauma, of Temple destruction
Found in books: Allison (2018), 4 Baruch, 50, 98, 114, 116, 124, 152, 194, 196; Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 34; Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 265, 267, 268, 283; Crabb (2020), Luke/Acts and the End of History, 107, 222, 228, 299; Goodman (2006), Judaism in the Roman World: Collected Essays, 158; Hayes (2022), The Literature of the Sages: A Re-Visioning, 33; Stuckenbruck (2007), 1 Enoch 91-108, 139, 386; Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 145, 147, 148
|86. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Jerusalem, Roman destruction of • destruction of\n, Rome
Found in books: Crabb (2020), Luke/Acts and the End of History, 286; Spielman (2020), Jews and Entertainment in the Ancient World. 91
|87. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Argo, destruction of
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 41; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 41
|88. Anon., Leviticus Rabba, 22.3 (2nd cent. CE - 5th cent. CE)
Tagged with subjects: • Temple destruction of Jerusalem • Temple, Jerusalem, destruction, impact of • destruction of Temple, rabbinic traditions about
Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 224; Hayes (2022), The Literature of the Sages: A Re-Visioning, 351
22.3 דָּבָר אַחֵר, וְיִתְרוֹן אֶרֶץ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לַנְּבִיאִים אִם אֵין אַתֶּם עוֹשִׂין שְׁלִיחוּתִי יֵשׁ לִי שְׁלוּחִין, הֱוֵי: וְיִתְרוֹן אֶרֶץ וגו', בַּכֹּל אֲנִי עוֹשֶׂה שְׁלִיחוּתִי. אָמַר רַבִּי אַחָא בַּכֹּל הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה שְׁלִיחוּתוֹ אֲפִלּוּ עַל יְדֵי נָחָשׁ אֲפִלּוּ עַל יְדֵי צְפַרְדֵּעַ וַאֲפִלּוּ עַל יְדֵי עַקְרָב וַאֲפִלּוּ עַל יְדֵי יַתּוּשׁ, טִיטוּס הָרָשָׁע נִכְנַס לְבֵית קֹדֶשׁ הַקֳּדָשִׁים וְחַרְבּוֹ שְׁלוּפָה בְיָדוֹ וְגִדֵּר אֶת הַפָּרֹכֶת, וְנָטַל שְׁתֵּי זוֹנוֹת וְהִצִּיעַ סֵפֶר תּוֹרָה תַּחְתֵּיהֶן וּבְעָלָן עַל גַּבֵּי הַמִּזְבֵּחַ, וְיָצְאָה חַרְבּוֹ מְלֵאָה דָּם. מַאן דְּאָמַר מִדַּם הַקָּרְבָּנוֹת, וּמַאן דְּאָמַר מִן דַם פָּר וְשָׂעִיר שֶׁל יוֹם הַכִּפּוּרִים. הִתְחִיל מְחָרֵף וּמְגַדֵּף כְּלַפֵּי מַעְלָה, אָמַר לָא דָמֵי הַהוּא דְּעָבֵיד קְרָבָא עִם מַלְכָּא בַּמִּדְבָּר וְנָצַח לֵיהּ, לְהַהוּא דְּעָבֵיד קְרָבָא עִם מַלְכָּא בְּגוֹ פָּלָטִין דִּידֵיהּ וְנָצַח לֵיהּ. מֶה עָשָׂה כִּנֵּס כָּל כְּלֵי בֵּית הַמִּקְדָּשׁ וְנָתַן לְתוֹךְ גַּרְגּוּתְנִי אַחַת וְיָרַד לוֹ לַסְּפִינָה, כֵּיוָן שֶׁיָּרַד מָחָא נַחְשׁוֹלָא בְּיַמָּא, אָמַר דּוֹמֶה לִי שֶׁאֵין כֹּחוֹ שֶׁל אֱלוֹהַּ זֶה אֶלָּא בַּמַּיִם, דּוֹר אֱנוֹשׁ לֹא פָּרַע מֵהֶם אֶלָּא בַּמַּיִם, וְכֵן דּוֹר הַמַּבּוּל, וְכֵן פַּרְעֹה וְחֵילוֹ, אַף אֲנִי כֵּיוָן שֶׁהָיִיתִי בְּתוֹךְ בֵּיתוֹ וּבִרְשׁוּתוֹ לֹא הָיָה יָכוֹל לַעֲמֹד בִּי וְעַכְשָׁיו לְכָאן קְדָמָנִי, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, רָשָׁע, חַיֶּיךָ בִּבְרִיָה פְּחוּתָה מִמַּה שֶּׁבָּרָאתִי מִשֵּׁשֶׁת יְמֵי בְרֵאשִׁית אֲנִי פּוֹרֵעַ מִמְךָ, מִיָּד רָמַז הַקָּדוֹשׁ בָּרוּךְ הוּא לַיָּם וְעָמַד מִזַעְפּוֹ, כֵּיוָן שֶׁהִגִּיעַ לְרוֹמִי יָצְאוּ כָּל בְּנֵי רוֹמִי וְקִלְסוּהוּ, נְקִיטָא בַּרְבָּרַיָיא, מִיָּד הֵסִיקוּ לוֹ אֶת הַמֶּרְחָץ וְנִכְנַס וְרָחַץ, כֵּיוָן שֶׁיָּצָא מָזְגוּ לוֹ כַּסָּא דְחַמְרָא וְזִמֵּן לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא יַתּוּשׁ אֶחָד וְנִכְנַס לְתוֹךְ חָטְמוֹ, וְהָיָה אוֹכֵל וְהוֹלֵךְ עַד שֶׁהִגִּיעַ לְמֹחוֹ, הִתְחִיל מְנַקֵּר אֶת מֹחוֹ, אָמַר קִרְאוּ לָרוֹפְאִים וִיפַצְעוּ מֹחוֹ שֶׁל אוֹתוֹ הָאִישׁ וּדְעוּ בַּמֶּה אֱלוֹהַּ שֶׁל אֻמָּה זוֹ נִפְרַע מֵאוֹתוֹ הָאִישׁ, מִיָּד קָרְאוּ לָרוֹפְאִים וּפָצְעוּ אֶת מֹחוֹ וּמָצְאוּ בוֹ כְּמוֹ גּוֹזָל בֶּן יוֹנָה, וְהָיָה בּוֹ מִשְׁקַל שְׁתֵּי לִטְרָאוֹת, אָמַר רַבִּי אֶלְעָזָר בְּרַַבִּי יוֹסֵי תַּמָּן הֲוֵינָא וְיַהֲבִין גּוֹזָלָא מִן דֵּין סִטְרָא וְתַרְתֵּין לִיטְרַיָא מִן דֵּין סִטְרָא וְתָקַל חַד כָּל קֳבֵל חַד, וּנְטָלוּהוּ וּנְתָנוּהוּ בְּתוֹךְ קְעָרָה אַחַת, כָּל מַאן דַּהֲוָה הָדֵין שָׁנֵי הֲוָה הָדֵין שָׁנֵי, פָרַח יַתּוּשָׁא פָּרַח נִשְׁמָתָא דְּטִיטוּס הָרָשָׁע."" None
22.3 "...The wicked Titus entered the sanctum of the Holy of Holies, and with his sword brandished in his hand he slashed the two curtains, and taking two whores he spread out a scroll of the Law beneath them and ravished them on top of the altar, and his sword came out full of blood, and some say from the blood of Yom Kippur sprinkled by the Kohen Gadol on the curtains. He Titus began to revile and blaspheme saying, “He who wages battle with a king in the desert and triumphs is different from him who wages battle in the king\'s own palace and vanquishes him.” What did he Titus do? He gathered all of the Temple vessels and put them in a sack and descended to a ship. At sea, a wave rose up to drown him. He said, “It would appear that this nation\'s god has power only on water. He God only punished the generation of Enosh with water, likewise He could only punish the generation of the flood with water, the generation of the Dispersal and Pharaoh and his army were only punished with water. So I, when I was in His house and domain He had no power to stand against me, and now he opposes me here!” The Holy One said, “By your life, I will punish you with the most insignificant of my creatures.” Immediately God hinted to the sea and it stayed its anger. When he arrived in Rome, all of the citizens came out and acclaimed him: “Conqueror of the Barbarians.” Immediately they heated the bath-house and he entered and washed himself. When he came out they poured for him the double glass for after the bath, and God appointed a mosquito for him and it entered his nose and gnawed its way up until it reached his brain. He said, “Call for the doctors to split open the head of that man Titus so I can know with what the God of that nation has punished him.” Forthwith they summoned the doctors, and they split open his brain and found in it the likeness of a young dove and its weight was two litras. R. Elazar son of R. Yosi said: I was there, and they put the young bird on one side of the scales, and two litras on the other, and they balances one another. They took it and put it in a bowl, and as the mosquito withered so Titus deteriorated. The mosquito flew away, and away flew the soul of the wicked Titus....", '' None
|89. Cassius Dio, Roman History, 69.12-69.13 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Temple, Jerusalem, destruction, impact of • Theaters, and destruction of synagogues • destruction of Temple • tefillin, Temple, destruction of
Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 29; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 187; Spielman (2020), Jews and Entertainment in the Ancient World. 99
69.12 1. \xa0At Jerusalem he founded a city in place of the one which had been razed to the ground, naming it Aelia Capitolina, and on the site of the temple of the god he raised a new temple to Jupiter. This brought on a war of no slight importance nor of brief duration,,2. \xa0for the Jews deemed it intolerable that foreign races should be settled in their city and foreign religious rites planted there. So long, indeed, as Hadrian was close by in Egypt and again in Syria, they remained quiet, save in so far as they purposely made of poor quality such weapons as they were called upon to furnish, in order that the Romans might reject them and they themselves might thus have the use of them; but when he went farther away, they openly revolted.,3. \xa0To be sure, they did not dare try conclusions with the Romans in the open field, but they occupied the advantageous positions in the country and strengthened them with mines and walls, in order that they might have places of refuge whenever they should be hard pressed, and might meet together unobserved under ground; and they pierced these subterranean passages from above at intervals to let in air and light. 69.13 1. \xa0At first the Romans took no account of them. Soon, however, all Judaea had been stirred up, and the Jews everywhere were showing signs of disturbance, were gathering together, and giving evidence of great hostility to the Romans, partly by secret and partly by overt acts;,2. \xa0many outside nations, too, were joining them through eagerness for gain, and the whole earth, one might almost say, was being stirred up over the matter. Then, indeed, Hadrian sent against them his best generals. First of these was Julius Severus, who was dispatched from Britain, where he was governor, against the Jews.,3. \xa0Severus did not venture to attack his opponents in the open at any one point, in view of their numbers and their desperation, but by intercepting small groups, thanks to the number of his soldiers and his under-officers, and by depriving them of food and shutting them up, he was able, rather slowly, to be sure, but with comparatively little danger, to crush, exhaust and exterminate them. Very few of them in fact survived.'' None
|90. Tertullian, Apology, 18.8, 21.1 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • (Great) Library of Alexandria, destruction by Christians • Jerusalem,destruction of • Temple (Jerusalem), destruction • centre, destruction
Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 169; Esler (2000), The Early Christian World, 80; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 73
18.8 But, that we might attain an ampler and more authoritative knowledge at once of Himself, and of His counsels and will, God has added a written revelation for the benefit of every one whose heart is set on seeking Him, that seeking he may find, and finding believe, and believing obey. For from the first He sent messengers into the world - men whose stainless righteousness made them worthy to know the Most High, and to reveal Him - men abundantly endowed with the Holy Spirit, that they might proclaim that there is one God only who made all things, who formed man from the dust of the ground (for He is the true Prometheus who gave order to the world by arranging the seasons and their course) - these have further set before us the proofs He has given of His majesty in His judgments by floods and fires, the rules appointed by Him for securing His favour, as well as the retribution in store for the ignoring, forsaking and keeping them, as being about at the end of all to adjudge His worshippers to everlasting life, and the wicked to the doom of fire at once without ending and without break, raising up again all the dead from the beginning, reforming and renewing them with the object of awarding either recompense. Once these things were with us, too, the theme of ridicule. We are of your stock and nature: men are made, not born, Christians. The preachers of whom we have spoken are called prophets, from the office which belongs to them of predicting the future. Their words, as well as the miracles which they performed, that men might have faith in their divine authority, we have still in the literary treasures they have left, and which are open to all. Ptolemy, surnamed Philadelphus, the most learned of his race, a man of vast acquaintance with all literature, emulating, I imagine, the book enthusiasm of Pisistratus, among other remains of the past which either their antiquity or something of peculiar interest made famous, at the suggestion of Demetrius Phalereus, who was renowned above all grammarians of his time, and to whom he had committed the management of these things, applied to the Jews for their writings - I mean the writings peculiar to them and in their tongue, which they alone possessed, for from themselves, as a people dear to God for their fathers' sake, their prophets had ever sprung, and to them they had ever spoken. Now in ancient times the people we call Jews bare the name of Hebrews, and so both their writings and their speech were Hebrew. But that the understanding of their books might not be wanting, this also the Jews supplied to Ptolemy; for they gave him seventy-two interpreters - men whom the philosopher Menedemus, the well-known asserter of a Providence, regarded with respect as sharing in his views. The same account is given by Arist us. So the king left these works unlocked to all, in the Greek language. To this day, at the temple of Serapis, the libraries of Ptolemy are to be seen, with the identical Hebrew originals in them. The Jews, too, read them publicly. Under a tribute-liberty, they are in the habit of going to hear them every Sabbath. Whoever gives ear will find God in them; whoever takes pains to understand, will be compelled to believe. " "
21.1 But having asserted that our religion is supported by the writings of the Jews, the oldest which exist, though it is generally known, and we fully admit that it dates from a comparatively recent period - no further back indeed than the reign of Tiberius- a question may perhaps be raised on this ground about its standing, as if it were hiding something of its presumption under shadow of an illustrious religion, one which has at any rate undoubted allowance of the law, or because, apart from the question of age, we neither accord with the Jews in their peculiarities in regard to food, nor in their sacred days, nor even in their well-known bodily sign, nor in the possession of a common name, which surely behooved to be the case if we did homage to the same God as they. Then, too, the common people have now some knowledge of Christ, and think of Him as but a man, one indeed such as the Jews condemned, so that some may naturally enough have taken up the idea that we are worshippers of a mere human being. But we are neither ashamed of Christ - for we rejoice to be counted His disciples, and in His name to suffer - nor do we differ from the Jews concerning God. We must make, therefore, a remark or two as to Christ's divinity. In former times the Jews enjoyed much of God's favour, when the fathers of their race were noted for their righteousness and faith. So it was that as a people they flourished greatly, and their kingdom attained to a lofty eminence; and so highly blessed were they, that for their instruction God spoke to them in special revelations, pointing out to them beforehand how they should merit His favor and avoid His displeasure. But how deeply they have sinned, puffed up to their fall with a false trust in their noble ancestors, turning from God's way into a way of sheer impiety, though they themselves should refuse to admit it, their present national ruin would afford sufficient proof. Scattered abroad, a race of wanderers, exiles from their own land and clime, they roam over the whole world without either a human or a heavenly king, not possessing even the stranger's right to set so much as a simple footstep in their native country. The sacred writers withal, in giving previous warning of these things, all with equal clearness ever declared that, in the last days of the world, God would, out of every nation, and people, and country, choose for Himself more faithful worshippers, upon whom He would bestow His grace, and that indeed in ampler measure, in keeping with the enlarged capacities of a nobler dispensation. Accordingly, He appeared among us, whose coming to renovate and illuminate man's nature was pre-announced by God- I mean Christ, that Son of God. And so the supreme Head and Master of this grace and discipline, the Enlightener and Trainer of the human race, God's own Son, was announced among us, born - but not so born as to make Him ashamed of the name of Son or of His paternal origin. It was not His lot to have as His father, by incest with a sister, or by violation of a daughter or another's wife, a god in the shape of serpent, or ox, or bird, or lover, for his vile ends transmuting himself into the gold of Danaus. They are your divinities upon whom these base deeds of Jupiter were done. But the Son of God has no mother in any sense which involves impurity; she, whom men suppose to be His mother in the ordinary way, had never entered into the marriage bond. But, first, I shall discuss His essential nature, and so the nature of His birth will be understood. We have already asserted that God made the world, and all which it contains, by His Word, and Reason, and Power. It is abundantly plain that your philosophers, too, regard the Logos- that is, the Word and Reason - as the Creator of the universe. For Zeno lays it down that he is the creator, having made all things according to a determinate plan; that his name is Fate, and God, and the soul of Jupiter, and the necessity of all things. Cleanthes ascribes all this to spirit, which he maintains pervades the universe. And we, in like manner, hold that the Word, and Reason, and Power, by which we have said God made all, have spirit as their proper and essential substratum, in which the Word has in being to give forth utterances, and reason abides to dispose and arrange, and power is over all to execute. We have been taught that He proceeds forth from God, and in that procession He is generated; so that He is the Son of God, and is called God from unity of substance with God. For God, too, is a Spirit. Even when the ray is shot from the sun, it is still part of the parent mass; the sun will still be in the ray, because it is a ray of the sun - there is no division of substance, but merely an extension. Thus Christ is Spirit of Spirit, and God of God, as light of light is kindled. The material matrix remains entire and unimpaired, though you derive from it any number of shoots possessed of its qualities; so, too, that which has come forth out of God is at once God and the Son of God, and the two are one. In this way also, as He is Spirit of Spirit and God of God, He is made a second in manner of existence- in position, not in nature; and He did not withdraw from the original source, but went forth. This ray of God, then, as it was always foretold in ancient times, descending into a certain virgin, and made flesh in her womb, is in His birth God and man united. The flesh formed by the Spirit is nourished, grows up to manhood, speaks, teaches, works, and is the Christ. Receive meanwhile this fable, if you choose to call it so - it is like some of your own - while we go on to show how Christ's claims are proved, and who the parties are with you by whom such fables have been set a going to overthrow the truth, which they resemble. The Jews, too, were well aware that Christ was coming, as those to whom the prophets spoke. Nay, even now His advent is expected by them; nor is there any other contention between them and us, than that they believe the advent has not yet occurred. For two comings of Christ having been revealed to us: a first, which has been fulfilled in the lowliness of a human lot; a second, which impends over the world, now near its close, in all the majesty of Deity unveiled; and, by misunderstanding the first, they have concluded that the second - which, as matter of more manifest prediction, they set their hopes on - is the only one. It was the merited punishment of their sin not to understand the Lord's first advent: for if they had, they would have believed; and if they had believed, they would have obtained salvation. They themselves read how it is written of them that they are deprived of wisdom and understanding - of the use of eyes and ears. Isaiah 6:10 As, then, under the force of their pre-judgment, they had convinced themselves from His lowly guise that Christ was no more than man, it followed from that, as a necessary consequence, that they should hold Him a magician from the powers which He displayed - expelling devils from men by a word, restoring vision to the blind, cleansing the leprous, reinvigorating the paralytic, summoning the dead to life again, making the very elements of nature obey Him, stilling the storms and walking on the sea; proving that He was the Logos of God, that primordial first-begotten Word, accompanied by power and reason, and based on Spirit, - that He who was now doing all things by His word, and He who had done that of old, were one and the same. But the Jews were so exasperated by His teaching, by which their rulers and chiefs were convicted of the truth, chiefly because so many turned aside to Him, that at last they brought Him before Pontius Pilate, at that time Roman governor of Syria; and, by the violence of their outcries against Him, extorted a sentence giving Him up to them to be crucified. He Himself had predicted this; which, however, would have signified little had not the prophets of old done it as well. And yet, nailed upon the cross, He exhibited many notable signs, by which His death was distinguished from all others. At His own free-will, He with a word dismissed from Him His spirit, anticipating the executioner's work. In the same hour, too, the light of day was withdrawn, when the sun at the very time was in his meridian blaze. Those who were not aware that this had been predicted about Christ, no doubt thought it an eclipse. You yourselves have the account of the world-portent still in your archives. Then, when His body was taken down from the cross and placed in a sepulchre, the Jews in their eager watchfulness surrounded it with a large military guard, lest, as He had predicted His resurrection from the dead on the third day, His disciples might remove by stealth His body, and deceive even the incredulous. But, lo, on the third day there a was a sudden shock of earthquake, and the stone which sealed the sepulchre was rolled away, and the guard fled off in terror: without a single disciple near, the grave was found empty of all but the clothes of the buried One. But nevertheless, the leaders of the Jews, whom it nearly concerned both to spread abroad a lie, and keep back a people tributary and submissive to them from the faith, gave it out that the body of Christ had been stolen by His followers. For the Lord, you see, did not go forth into the public gaze, lest the wicked should be delivered from their error; that faith also, destined to a great reward, might hold its ground in difficulty. But He spent forty days with some of His disciples down in Galilee, a region of Judea, instructing them in the doctrines they were to teach to others. Thereafter, having given them commission to preach the gospel through the world, He was encompassed with a cloud and taken up to heaven, - a fact more certain far than the assertions of your Proculi concerning Romulus. All these things Pilate did to Christ; and now in fact a Christian in his own convictions, he sent word of Him to the reigning C sar, who was at the time Tiberius. Yes, and the C sars too would have believed on Christ, if either the C sars had not been necessary for the world, or if Christians could have been C sars. His disciples also, spreading over the world, did as their Divine Master bade them; and after suffering greatly themselves from the persecutions of the Jews, and with no unwilling heart, as having faith undoubting in the truth, at last by Nero's cruel sword sowed the seed of Christian blood at Rome. Yes, and we shall prove that even your own gods are effective witnesses for Christ. It is a great matter if, to give you faith in Christians, I can bring forward the authority of the very beings on account of whom you refuse them credit. Thus far we have carried out the plan we laid down. We have set forth this origin of our sect and name, with this account of the Founder of Christianity. Let no one henceforth charge us with infamous wickedness; let no one think that it is otherwise than we have represented, for none may give a false account of his religion. For in the very fact that he says he worships another god than he really does, he is guilty of denying the object of his worship, and transferring his worship and homage to another; and, in the transference, he ceases to worship the god he has repudiated. We say, and before all men we say, and torn and bleeding under your tortures, we cry out, We worship God through Christ. Count Christ a man, if you please; by Him and in Him God would be known and be adored. If the Jews object, we answer that Moses, who was but a man, taught them their religion; against the Greeks we urge that Orpheus at Pieria, Mus us at Athens, Melampus at Argos, Trophonius in Bœotia, imposed religious rites; turning to yourselves, who exercise sway over the nations, it was the man Numa Pompilius who laid on the Romans a heavy load of costly superstitions. Surely Christ, then, had a right to reveal Deity, which was in fact His own essential possession, not with the object of bringing boors and savages by the dread of multitudinous gods, whose favour must be won into some civilization, as was the case with Numa; but as one who aimed to enlighten men already civilized, and under illusions from their very culture, that they might come to the knowledge of the truth. Search, then, and see if that divinity of Christ be true. If it be of such a nature that the acceptance of it transforms a man, and makes him truly good, there is implied in that the duty of renouncing what is opposed to it as false; especially and on every ground that which, hiding itself under the names and images of dead, the labours to convince men of its divinity by certain signs, and miracles, and oracles. "" None
|91. None, None, nan (2nd cent. CE - 5th cent. CE)
Tagged with subjects: • Temple destruction of Jerusalem • Temple, Destruction of
Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 224; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 172
|92. None, None, nan (2nd cent. CE - 4th cent. CE)
Tagged with subjects: • Destruction of the Second Templereactions to • Temple destruction of Jerusalem • Temple, Destruction of • Temple, Jerusalem, destruction, impact of • Temple, destruction of • Temple, sacrificial cult (in Jerusalem), Destruction
Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 224; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 172; Hayes (2022), The Literature of the Sages: A Re-Visioning, 346; Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 38; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 117; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 28, 40
|93. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Temple, destruction of
Found in books: Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 86; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 165
|85b אמרו חכמים ולא פירשוהו אמרו נביאים ולא פירשוהו עד שפירשו הקב"ה בעצמו שנאמר (ירמיהו ט, יב) ויאמר ה\' על עזבם את תורתי אשר נתתי לפניהם אמר רב יהודה אמר רב שלא ברכו בתורה תחילה,אמר רב חמא מאי דכתיב (משלי יד, לג) בלב נבון תנוח חכמה ובקרב כסילים תודע בלב נבון תנוח חכמה זה ת"ח בן ת"ח ובקרב כסילים תודע זה ת"ח בן ע"ה אמר עולא היינו דאמרי אינשי אסתירא בלגינא קיש קיש קריא,אמר ליה ר\' ירמיה לר\' זירא מאי דכתיב (איוב ג, יט) קטן וגדול שם הוא ועבד חפשי מאדניו אטו לא ידעינן דקטן וגדול שם הוא אלא כל המקטין עצמו על דברי תורה בעוה"ז נעשה גדול לעוה"ב וכל המשים עצמו כעבד על דברי תורה בעוה"ז נעשה חפשי לעוה"ב,ריש לקיש הוה מציין מערתא דרבנן כי מטא למערתיה דר\' חייא איעלמא מיניה חלש דעתיה אמר רבש"ע לא פלפלתי תורה כמותו יצתה בת קול ואמרה לו תורה כמותו פלפלת תורה כמותו לא ריבצת,כי הוו מינצו ר\' חנינא ור\' חייא אמר ליה ר\' חנינא לר\' חייא בהדי דידי קא מינצית ח"ו אי משתכחא תורה מישראל מהדרנא לה מפילפולי אמר ליה ר\' חייא לר\' חנינא בהדי דידי קא מינצית דעבדי לתורה דלא תשתכח מישראל,מאי עבידנא אזלינא ושדינא כיתנא וגדילנא נישבי וציידנא טבי ומאכילנא בשרייהו ליתמי ואריכנא מגילתא וכתבנא חמשה חומשי וסליקנא למתא ומקרינא חמשה ינוקי בחמשה חומשי ומתנינא שיתא ינוקי שיתא סדרי ואמרנא להו עד דהדרנא ואתינא אקרו אהדדי ואתנו אהדדי ועבדי לה לתורה דלא תשתכח מישראל,היינו דאמר רבי כמה גדולים מעשי חייא אמר ליה ר\' ישמעאל בר\' יוסי אפי\' ממר אמר ליה אין אפי\' מאבא אמר ליה ח"ו לא תהא כזאת בישראל,אמר ר\' זירא אמש נראה לי ר\' יוסי בר\' חנינא אמרתי לו אצל מי אתה תקוע אמר לי אצל ר\' יוחנן ור\' יוחנן אצל מי אצל ר\' ינאי ור\' ינאי אצל מי אצל ר\' חנינא ור\' חנינא אצל מי אצל ר\' חייא אמרתי לו ור\' יוחנן אצל ר\' חייא לא אמר לי באתר דזקוקין דנורא ובעורין דאשא מאן מעייל בר נפחא לתמן,אמר רב חביבא אשתעי לי רב חביבא בר סורמקי חזי ליה ההוא מרבנן דהוה שכיח אליהו גביה דלצפרא הוו שפירן עיניה ולאורתא דמיין כדמיקלין בנורא אמרי ליה מאי האי ואמר לי דאמרי ליה לאליהו אחוי לי רבנן כי סלקי למתיבתא דרקיע אמר לי בכולהו מצית לאסתכולי בהו לבר מגוהרקא דר\' חייא דלא תסתכל ביה מאי סימנייהו בכולהו אזלי מלאכי כי סלקי ונחתי לבר מגוהרקא דר\' חייא דמנפשיה סליק ונחית,לא מצאי לאוקמא אנפשאי אסתכלי בה אתו תרי בוטיטי דנורא ומחיוהו לההוא גברא וסמינהו לעיניה למחר אזלי אשתטחי אמערתיה אמינא מתנייתא דמר מתנינא ואתסאי,אליהו הוה שכיח במתיבתא דרבי יומא חד ריש ירחא הוה נגה ליה ולא אתא א"ל מאי טעמא נגה ליה למר אמר ליה אדאוקימנא לאברהם ומשינא ידיה ומצלי ומגנינא ליה וכן ליצחק וכן ליעקב ולוקמינהו בהדי הדדי סברי תקפי ברחמי ומייתי ליה למשיח בלא זמניה,א"ל ויש דוגמתן בעולם הזה אמר ליה איכא ר\' חייא ובניו גזר רבי תעניתא אחתינהו לר\' חייא ובניו אמר משיב הרוח ונשבה זיקא אמר מוריד הגשם ואתא מיטרא כי מטא למימר מחיה המתים רגש עלמא,אמרי ברקיעא מאן גלי רזיא בעלמא אמרי אליהו אתיוהו לאליהו מחיוהו שתין פולסי דנורא אתא אידמי להו כדובא דנורא על בינייהו וטרדינהו,שמואל ירחינאה אסייה דרבי הוה חלש רבי בעיניה א"ל אימלי לך סמא א"ל לא יכילנא אשטר לך משטר א"ל לא יכילנא הוה מותיב ליה בגובתא דסמני תותי בי סדיה ואיתסי,הוה קא מצטער רבי למסמכיה ולא הוה מסתייעא מילתא א"ל לא לצטער מר לדידי חזי לי סיפרא דאדם הראשון וכתיב ביה שמואל ירחינאה'' None||85b was stated by the Sages, i.e., the wise man mentioned in the verse, and yet they could not explain it. It was stated by the prophets, i.e., those to whom the mouth of the Lord has spoken, and yet they could not explain it, until the Holy One, Blessed be He, Himself explained it, as it is stated in the next verse: “And the Lord says: Because they have forsaken My Torah which I set before them” (Jeremiah 9:12). Rav Yehuda says that Rav says: This does not mean that the Jewish people ceased Torah study altogether; rather, they did not recite a blessing on the Torah prior to its study, as they did not regard Torah study as a sacred endeavor.,Rav Ḥama says: What is the meaning of that which is written: “In the heart of him that has discernment wisdom rests; but in the inward part of fools it makes itself known” (Proverbs 14:33)? “In the heart of him who has discernment wisdom rests”; this is a Torah scholar, son of a Torah scholar. “But in the inward part of fools it makes itself known”; this is a Torah scholar, son of an ignoramus, as his wisdom stands out in contrast to the foolishness of the rest of his family. Ulla said: This explains the adage that people say: A small coin in an empty barrel calls: Kish, kish, i.e., it rattles loudly, whereas a coin in a barrel full of coins is not heard.,Rabbi Yirmeya said to Rabbi Zeira: What is the meaning of that which is written with regard to the World-to-Come: “The humble and great are there; and the servant is free from his master” (Job 3:19)? Is that to say that we do not know that the humble and the great are there in the World-to-Come? Rather, this is the meaning of the verse: Anyone who humbles himself over matters of Torah in this world becomes great in the World-to-Come; and anyone who establishes himself as a servant over matters of Torah in this world becomes free in the World-to-Come.,§ The Gemara continues discussing the greatness of the Sages. Reish Lakish was demarcating burial caves of the Sages. When he arrived at the cave of Rabbi Ḥiyya, the precise location of his grave eluded him. Reish Lakish became distressed, as he was apparently unworthy of finding the grave. He said: Master of the Universe! Did I not analyze the Torah like Rabbi Ḥiyya? A Divine Voice emerged and said to him: You did analyze the Torah like him, but you did not disseminate Torah like him.,The Gemara relates: When Rabbi Ḥanina and Rabbi Ḥiyya would debate matters of Torah, Rabbi Ḥanina would say to Rabbi Ḥiyya: Do you think you can debate with me? Heaven forbid! If the Torah were forgotten from the Jewish people, I could restore it with my powers of analysis and intellectual acumen. Rabbi Ḥiyya said to Rabbi Ḥanina: Do you think you can debate with me? You cannot compare yourself to me, as I am acting to ensure that the Torah will not be forgotten by the Jewish people.,Rabbi Ḥiyya elaborated: What do I do to this end? I go and sow flax seeds and twine nets with the flax, and then I hunt deer and feed their meat to orphans. Next I prepare parchment from their hides and I write the five books of the Torah on them. I go to a city and teach five children the five books, one book per child, and I teach six other children the six orders of the Mishna, and I say to them: Until I return and come here, read each other the Torah and teach each other the Mishna. This is how I act to ensure that the Torah will not be forgotten by the Jewish people.,The Gemara notes that this is what Rabbi Yehuda HaNasi said: How great are the deeds of Rabbi Ḥiyya! Rabbi Yishmael, son of Rabbi Yosei, said to Rabbi Yehuda HaNasi: Are his deeds even greater than the Master’s, i.e., yours? Rabbi Yehuda HaNasi said to him: Yes. Rabbi Yishmael persisted: Are they even greater than those of my father, Rabbi Yosei? Rabbi Yehuda HaNasi said to him: Heaven forbid! Such a statement shall not be heard among the Jewish people, that someone is greater than your father, Rabbi Yosei.,The Gemara continues discussing the greatness of Rabbi Ḥiyya. Rabbi Zeira said: Last night, Rabbi Yosei, son of Rabbi Ḥanina, appeared to me in a dream. I said to him: Near whom are you placed in the upper realms? He said to me: Near Rabbi Yoḥa. I asked: And Rabbi Yoḥa is near whom? He replied: Near Rabbi Yannai. And Rabbi Yannai is near whom? Near Rabbi Ḥanina. And Rabbi Ḥanina is near whom? Near Rabbi Ḥiyya. Rabbi Zeira added: I said to Rabbi Yosei: But isn’t Rabbi Yoḥa worthy of being placed near Rabbi Ḥiyya? He said to me: In a place of fiery sparks and burning fires, who can bring Rabbi Yoḥa, son of Nappaḥa, there?,Rav Ḥaviva said: Rav Ḥaviva bar Surmakei told me: I once saw one of the Sages whom Elijah the prophet would visit, and his eyes looked beautiful and healthy in the morning, but appeared to be charred by fire in the evening. I said to him: What is this phenomenon? And he said to me: I said to Elijah: Show me the Sages upon their ascension to the heavenly academy. Elijah said to me: You may gaze at all of them except for those in the chariot miguharka of Rabbi Ḥiyya, upon whom you may not gaze. I asked Elijah: What are the signs of Rabbi Ḥiyya’s chariot, so I will know when not to look? He said: Angels accompany all of the other Sages’ chariots as they ascend and descend, except for the chariot of Rabbi Ḥiyya, which ascends and descends of its own accord, due to his greatness.,The Sage relating this story continued: I was unable to restrain myself, and I gazed upon Rabbi Ḥiyya’s chariot. Two fiery flames came and struck that man, i.e., me, and blinded his eyes. The next day, I went and prostrated on Rabbi Ḥiyya’s burial cave in supplication. I said: I study the baraitot of the Master, Rabbi Ḥiyya; please pray on my behalf. And my vision was healed, but my eyes remained scorched.,The Gemara relates another incident involving Elijah the prophet. Elijah was often found in the academy of Rabbi Yehuda HaNasi. One day it was a New Moon, the first of the month, and Elijah was delayed and did not come to the academy. Later, Rabbi Yehuda HaNasi said to Elijah: What is the reason that the Master was delayed? Elijah said to him: I had to wake up Abraham, wash his hands, and wait for him to pray, and then lay him down again. And similarly, I followed the same procedure for Isaac, and similarly for Jacob in turn. Rabbi Yehuda HaNasi asked Elijah: And let the Master wake them all together. Elijah responded: I maintain that if I were to wake all three to pray at the same time, they would generate powerful prayers and bring the Messiah prematurely.,Rabbi Yehuda HaNasi said to Elijah: And is there anyone alive in this world who is comparable to them and can produce such efficacious prayers? Elijah said to him: There are Rabbi Ḥiyya and his sons. Rabbi Yehuda HaNasi decreed a fast, and the Sages brought Rabbi Ḥiyya and his sons down to the pulpit to pray on behalf of the congregation. Rabbi Ḥiyya recited the phrase in the Amida prayer: Who makes the wind blow, and the wind blew. Rabbi Ḥiyya recited the next phrase: Who makes the rain fall, and rain fell. When he was about to say the phrase: Who revives the dead, the world trembled.,They said in heaven: Who is the revealer of secrets in the world? They said in response: It is Elijah. Elijah was brought to heaven, whereupon he was beaten with sixty fiery lashes. Elijah came back down to earth disguised as a bear of fire. He came among the congregation and distracted them from their prayers, preventing Rabbi Ḥiyya from reciting the phrase: Who revives the dead.,§ The Gemara relates: Shmuel Yarḥina’a was the physician of Rabbi Yehuda HaNasi. One time, Rabbi Yehuda HaNasi felt a pain in his eye. Shmuel said to him: I will place a medication in your eye. Rabbi Yehuda HaNasi said to him: I cannot have the medication placed directly in my eye, as I am afraid it will cause me too much pain. Shmuel said to him: I will apply a salve above your eye, not directly in it. Rabbi Yehuda HaNasi said to him: Even that I cannot bear. Shmuel placed the medication in a tube of herbs beneath his pillow, and Rabbi Yehuda HaNasi was healed.,Rabbi Yehuda HaNasi made efforts to ordain Shmuel Yarḥina’a as a rabbi but was unsuccessful, as Shmuel always demurred. Shmuel Yarḥina’a said to him: The Master should not be upset about my refusal, as I know that I am not destined to be ordained as a rabbi. I myself saw the book of Adam the first man, which contains the genealogy of the human race, and it is written in it that Shmuel Yarḥina’a'' None|
|94. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Destruction • Temple in Jerusalem, Destruction of • Temple, Destruction of • Temple, destruction of • Temple, sacrificial cult (in Jerusalem), Destruction • destruction • temple, absence/destruction of • temple, as cosmos, destruction of
Found in books: Allison (2018), 4 Baruch, 20; Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 4; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 14, 162, 163, 197, 254, 260, 299; Kanarek (2014), Biblical narrative and formation rabbinic law, 59; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 185; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 165; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 99; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 160; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 117
|3a קשיא דרבי מאיר אדרבי מאיר תרי תנאי אליבא דרבי מאיר,קשיא דרבי אליעזר אדרבי אליעזר,תרי תנאי אליבא דרבי אליעזר ואיבעית אימא רישא לאו רבי אליעזר היא:,עד סוף האשמורה:,מאי קסבר רבי אליעזר אי קסבר שלש משמרות הוי הלילה לימא עד ארבע שעות ואי קסבר ארבע משמרות הוי הלילה לימא עד שלש שעות,לעולם קסבר שלש משמרות הוי הלילה והא קא משמע לן דאיכא משמרות ברקיע ואיכא משמרות בארעא דתניא רבי אליעזר אומר שלש משמרות הוי הלילה ועל כל משמר ומשמר יושב הקדוש ברוך הוא ושואג כארי שנאמר ה' ממרום ישאג וממעון קדשו יתן קולו שאוג ישאג על נוהו,וסימן לדבר משמרה ראשונה חמור נוער שניה כלבים צועקים שלישית תינוק יונק משדי אמו ואשה מספרת עם בעלה.,מאי קא חשיב רבי אליעזר אי תחלת משמרות קא חשיב תחלת משמרה ראשונה סימנא למה לי אורתא הוא אי סוף משמרות קא חשיב סוף משמרה אחרונה למה לי סימנא יממא הוא,אלא חשיב סוף משמרה ראשונה ותחלת משמרה אחרונה ואמצעית דאמצעיתא ואיבעית אימא כולהו סוף משמרות קא חשיב וכי תימא אחרונה לא צריך,למאי נפקא מינה למיקרי קריאת שמע למאן דגני בבית אפל ולא ידע זמן קריאת שמע אימת כיון דאשה מספרת עם בעלה ותינוק יונק משדי אמו ליקום וליקרי.,אמר רב יצחק בר שמואל משמיה דרב ג' משמרות הוי הלילה ועל כל משמר ומשמר יושב הקדוש ברוך הוא ושואג כארי ואומר אוי לבנים שבעונותיהם החרבתי את ביתי ושרפתי את היכלי והגליתים לבין אומות העולם:,תניא אמר רבי יוסי פעם אחת הייתי מהלך בדרך ונכנסתי לחורבה אחת מחורבות ירושלים להתפלל בא אליהו זכור לטוב ושמר לי על הפתח (והמתין לי) עד שסיימתי תפלתי לאחר שסיימתי תפלתי אמר לי שלום עליך רבי ואמרתי לו שלום עליך רבי ומורי ואמר לי בני מפני מה נכנסת לחורבה זו אמרתי לו להתפלל ואמר לי היה לך להתפלל בדרך ואמרתי לו מתיירא הייתי שמא יפסיקו בי עוברי דרכים ואמר לי היה לך להתפלל תפלה קצרה,באותה שעה למדתי ממנו שלשה דברים למדתי שאין נכנסין לחורבה ולמדתי שמתפללין בדרך ולמדתי שהמתפלל בדרך מתפלל תפלה קצרה,ואמר לי בני מה קול שמעת בחורבה זו ואמרתי לו שמעתי בת קול שמנהמת כיונה ואומרת אוי לבנים שבעונותיהם החרבתי את ביתי ושרפתי את היכלי והגליתים לבין האומות ואמר לי חייך וחיי ראשך לא שעה זו בלבד אומרת כך אלא בכל יום ויום שלש פעמים אומרת כך ולא זו בלבד אלא בשעה שישראל נכנסין לבתי כנסיות ולבתי מדרשות ועונין יהא שמיה הגדול מבורך הקדוש ברוך הוא מנענע ראשו ואומר אשרי המלך שמקלסין אותו בביתו כך מה לו לאב שהגלה את בניו ואוי להם לבנים שגלו מעל שולחן אביהם:,תנו רבנן מפני שלשה דברים אין נכנסין לחורבה מפני חשד מפני המפולת ומפני המזיקין. מפני חשד ותיפוק ליה משום מפולת" '26b תנו רבנן טעה ולא התפלל מנחה בערב שבת מתפלל בליל שבת שתים טעה ולא התפלל מנחה בשבת מתפלל במוצאי שבת שתים של חול מבדיל בראשונה ואינו מבדיל בשניה ואם הבדיל בשניה ולא הבדיל בראשונה שניה עלתה לו ראשונה לא עלתה לו,למימרא דכיון דלא אבדיל בקמייתא כמאן דלא צלי דמי ומהדרינן ליה,ורמינהו טעה ולא הזכיר גבורות גשמים בתחיית המתים ושאלה בברכת השנים מחזירין אותו הבדלה בחונן הדעת אין מחזירין אותו מפני שיכול לאומרה על הכוס קשיא,איתמר רבי יוסי ברבי חנינא אמר תפלות אבות תקנום רבי יהושע בן לוי אמר תפלות כנגד תמידין תקנום,תניא כוותיה דר\' יוסי ברבי חנינא ותניא כוותיה דרבי יהושע בן לוי תניא כוותיה דרבי יוסי בר\' חנינא אברהם תקן תפלת שחרית שנא\' (בראשית יט, כז) וישכם אברהם בבקר אל המקום אשר עמד שם ואין עמידה אלא תפלה שנאמר (תהלים קו, ל) ויעמד פינחס ויפלל,יצחק תקן תפלת מנחה שנאמר (בראשית כד, סג) ויצא יצחק לשוח בשדה לפנות ערב ואין שיחה אלא תפלה שנאמר (תהלים קב, א) תפלה לעני כי יעטף ולפני ה\' ישפוך שיחו,יעקב תקן תפלת ערבית שנאמר (בראשית כח, יא) ויפגע במקום וילן שם ואין פגיעה אלא תפלה שנאמר (ירמיהו ז, טז) ואתה אל תתפלל בעד העם הזה ואל תשא בעדם רנה ותפלה ואל תפגע בי,ותניא כוותיה דר\' יהושע בן לוי מפני מה אמרו תפלת השחר עד חצות שהרי תמיד של שחר קרב והולך עד חצות ורבי יהודה אומר עד ארבע שעות שהרי תמיד של שחר קרב והולך עד ארבע שעות,ומפני מה אמרו תפלת המנחה עד הערב שהרי תמיד של בין הערבים קרב והולך עד הערב רבי יהודה אומר עד פלג המנחה שהרי תמיד של בין הערבים קרב והולך עד פלג המנחה,ומפני מה אמרו תפלת הערב אין לה קבע שהרי אברים ופדרים שלא נתעכלו מבערב קרבים והולכים כל הלילה,ומפני מה אמרו של מוספין כל היום שהרי קרבן של מוספין קרב כל היום רבי יהודה אומר עד שבע שעות שהרי קרבן מוסף קרב והולך עד שבע שעות,ואיזו היא מנחה גדולה משש שעות ומחצה ולמעלה ואיזו היא מנחה קטנה מתשע שעות ומחצה ולמעלה,איבעיא להו רבי יהודה פלג מנחה קמא קאמר או פלג מנחה אחרונה קאמר תא שמע דתניא ר\' יהודה אומר פלג המנחה אחרונה אמרו והיא י"א שעות חסר רביע,נימא תיהוי תיובתיה דר\' יוסי בר\' חנינא אמר לך ר\' יוסי בר\' חנינא לעולם אימא לך תפלות אבות תקנום ואסמכינהו רבנן אקרבנות דאי לא תימא הכי תפלת מוסף לר\' יוסי בר\' חנינא מאן תקנה אלא תפלות אבות תקנום ואסמכינהו רבנן אקרבנות:,רבי יהודה אומר עד ארבע שעות: איבעיא להו עד ועד בכלל או דלמא עד ולא עד בכלל תא שמע ר\' יהודה אומר עד פלג המנחה אי אמרת בשלמא עד ולא עד בכלל היינו דאיכא בין ר\' יהודה לרבנן אלא אי אמרת עד ועד בכלל ר\' יהודה'32b אמר ר\' אלעזר גדולה תפלה יותר ממעשים טובים שאין לך גדול במעשים טובים יותר ממשה רבינו אעפ"כ לא נענה אלא בתפלה שנאמר (דברים ג, כו) אל תוסף דבר אלי וסמיך ליה עלה ראש הפסגה:,וא"ר אלעזר גדולה תענית יותר מן הצדקה מאי טעמא זה בגופו וזה בממונו:,וא"ר אלעזר גדולה תפלה יותר מן הקרבנות שנא\' (ישעיהו א, יא) למה לי רוב זבחיכם וכתיב ובפרשכם כפיכם,א"ר יוחנן כל כהן שהרג את הנפש לא ישא את כפיו שנא\' (ישעיהו א, טו) ידיכם דמים מלאו:,וא"ר אלעזר מיום שחרב בית המקדש ננעלו שערי תפלה שנאמר (איכה ג, ח) גם כי אזעק ואשוע שתם תפלתי ואע"פ ששערי תפלה ננעלו שערי דמעה לא ננעלו שנאמר (תהלים לט, יג) שמעה תפלתי ה\' ושועתי האזינה אל דמעתי אל תחרש,רבא לא גזר תעניתא ביומא דעיבא משום שנא\' (איכה ג, מד) סכותה בענן לך מעבור תפלה:,וא"ר אלעזר מיום שחרב בית המקדש נפסקה חומת ברזל בין ישראל לאביהם שבשמים שנא\' (יחזקאל ד, ג) ואתה קח לך מחבת ברזל ונתתה אותה קיר ברזל בינך ובין העיר:,א"ר חנין א"ר חנינא כל המאריך בתפלתו אין תפלתו חוזרת ריקם מנא לן ממשה רבינו שנא\' (דברים ט, כו) ואתפלל אל ה\' וכתיב בתריה וישמע ה\' אלי גם בפעם ההיא,איני והא א"ר חייא בר אבא א"ר יוחנן כל המאריך בתפלתו ומעיין בה סוף בא לידי כאב לב שנא\' (משלי יג, יב) תוחלת ממושכה מחלה לב מאי תקנתיה יעסוק בתורה שנא\' (משלי יג, יב) ועץ חיים תאוה באה ואין עץ חיים אלא תורה שנאמר (משלי ג, יח) עץ חיים היא למחזיקים בה לא קשיא הא דמאריך ומעיין בה הא דמאריך ולא מעיין בה,א"ר חמא בר\' חנינא אם ראה אדם שהתפלל ולא נענה יחזור ויתפלל שנאמר (תהלים כז, יד) קוה אל ה\' חזק ויאמץ לבך וקוה אל ה\':,ת"ר ארבעה צריכין חזוק ואלו הן תורה ומעשים טובים תפלה ודרך ארץ,תורה ומעשים טובים מנין שנא\' (יהושע א, ז) רק חזק ואמץ מאד לשמור ולעשות ככל התורה חזק בתורה ואמץ במעשים טובים,תפלה מנין שנא\' קוה אל ה\' חזק ויאמץ לבך וקוה אל ה\',דרך ארץ מנין שנא\' (שמואל ב י, יב) חזק ונתחזק בעד עמנו וגו\':,(ישעיהו מט, יד) ותאמר ציון עזבני ה\' וה\' שכחני היינו עזובה היינו שכוחה אמר ר"ל אמרה כנסת ישראל לפני הקב"ה רבש"ע אדם נושא אשה על אשתו ראשונה זוכר מעשה הראשונה אתה עזבתני ושכחתני,אמר לה הקב"ה בתי י"ב מזלות בראתי ברקיע ועל כל מזל ומזל בראתי לו שלשים חיל ועל כל חיל וחיל בראתי לו שלשים לגיון ועל כל לגיון ולגיון בראתי לו שלשים רהטון ועל כל רהטון ורהטון בראתי לו שלשים קרטון ועל כל קרטון וקרטון בראתי לו שלשים גסטרא ועל כל גסטרא וגסטרא תליתי בו שלש מאות וששים וחמשה אלפי רבוא כוכבים כנגד ימות החמה וכולן לא בראתי אלא בשבילך ואת אמרת עזבתני ושכחתני,(ישעיהו מט, טו) התשכח אשה עולה אמר הקב"ה כלום אשכח עולות אילים ופטרי רחמים שהקרבת לפני במדבר אמרה לפניו רבש"ע הואיל ואין שכחה לפני כסא כבודך שמא לא תשכח לי מעשה העגל אמר לה (ישעיהו מט, טו) גם אלה תשכחנה,אמרה לפניו רבש"ע הואיל ויש שכחה לפני כסא כבודך שמא תשכח לי מעשה סיני אמר לה (ישעיהו מט, טו) ואנכי לא אשכחך,והיינו דא"ר אלעזר א"ר אושעיא מאי דכתיב גם אלה תשכחנה זה מעשה העגל ואנכי לא אשכחך זה מעשה סיני:,חסידים הראשונים היו שוהין שעה אחת:,מנא הני מילי א"ר יהושע ב"ל אמר קרא (תהלים פד, ה) אשרי יושבי ביתך,ואמר ר\' יהושע ב"ל המתפלל צריך לשהות שעה אחת אחר תפלתו שנא\' (תהלים קמ, יד) אך צדיקים יודו לשמך ישבו ישרים את פניך,תניא נמי הכי המתפלל צריך שישהא שעה אחת קודם תפלתו ושעה אחת אחר תפלתו קודם תפלתו מנין שנא\' אשרי יושבי ביתך לאחר תפלתו מנין דכתיב אך צדיקים יודו לשמך ישבו ישרים את פניך,תנו רבנן חסידים הראשונים היו שוהין שעה אחת ומתפללין שעה אחת וחוזרין ושוהין שעה אחת וכי מאחר ששוהין תשע שעות ביום בתפלה תורתן היאך משתמרת ומלאכתן היאך נעשית,אלא מתוך שחסידים הם תורתם משתמרת ומלאכתן מתברכת:,אפילו המלך שואל בשלומו לא ישיבנו:,אמר רב יוסף לא שנו אלא למלכי ישראל אבל למלכי עכו"ם פוסק,מיתיבי המתפלל וראה אנס בא כנגדו ראה קרון בא כנגדו לא יהא מפסיק אלא מקצר ועולה,לא קשיא הא דאפשר לקצר (יקצר ואם לאו פוסק),ת"ר מעשה בחסיד אחד שהיה מתפלל בדרך בא שר אחד ונתן לו שלום ולא החזיר לו שלום המתין לו עד שסיים תפלתו לאחר שסיים תפלתו א"ל ריקא והלא כתוב בתורתכם (דברים ד, ט) רק השמר לך ושמור נפשך וכתיב (דברים ד, טו) ונשמרתם מאד לנפשותיכם כשנתתי לך שלום למה לא החזרת לי שלום אם הייתי חותך ראשך בסייף מי היה תובע את דמך מידי,א"ל המתן לי עד שאפייסך בדברים א"ל אילו היית עומד לפני מלך בשר ודם ובא חברך ונתן לך שלום היית' "' None||3a The previous baraita cited Rabbi Meir’s opinion that the time for the recitation of Shema begins when the priests immerse before partaking of their teruma. In the Tosefta, it was taught that Rabbi Meir holds that one begins to recite Shema from when people enter to eat their meal on Shabbat eve. One opinion of Rabbi Meir seems to contradict another opinion of Rabbi Meir. The Gemara responds: Two tanna’im, students of Rabbi Meir, expressed different opinions in accordance with Rabbi Meir’s opinion.,So too, the opinion of Rabbi Eliezer cited in the mishna contradicts the opinion of Rabbi Eliezer cited in the baraita. In the mishna, Rabbi Eliezer holds that the time for the recitation of Shema begins with the emergence of the stars: From the time when the priests enter to partake of their teruma, while in the baraita, he states that the time for the recitation of Shema begins when the day becomes sanctified on the eve of Shabbat.,The Gemara responds: There are two possible resolutions to the apparent contradiction in Rabbi Eliezer’s opinion. Either two tanna’im expressed different opinions in accordance with Rabbi Eliezer’s opinion, or if you wish, say instead that the first clause of the mishna, according to which we begin to recite Shema when the priests enter to partake of their teruma, is not actually Rabbi Eliezer’s opinion. Only the second half of the statement: Until the end of the first watch, was stated by Rabbi Eliezer.,In the mishna, we learned that Rabbi Eliezer establishes that one may recite the evening Shema until the end of the first watch. These watches are mentioned in the Bible as segments of the night, but it must be established: Into precisely how many segments is the night divided, three or four? Moreover, why does Rabbi Eliezer employ such inexact parameters rather than a more precise definition of time (Tosefot HaRosh)?,What does Rabbi Eliezer actually hold? If he holds that the night consists of three watches, let him say explicitly that one recites the evening Shema until the fourth hour. If he holds that the night consists of four watches, let him say explicitly until the third hour.,The Gemara responds: Actually, Rabbi Eliezer holds that the night consists of three watches, and he employs this particular language of watches in order to teach us: There are watches in heaven and there are watches on earth; just as our night is divided into watches, so too is the night in the upper worlds. As it was taught in a baraita: Rabbi Eliezer says: The night consists of three watches, and over each and every watch, the Holy One, Blessed be He, sits and roars like a lion in pain over the destruction of the Temple. This imagery is derived from a reference in the Bible, as it is stated: “The Lord roars yishag from on high, from His holy dwelling He makes His voice heard. He roars mightily shaog yishag over His dwelling place, He cries out like those who tread grapes, against all the inhabitants of the earth” (Jeremiah 25:30). The three instances of the root shin-alef-gimmel in this verse correspond to the three watches of the night.,And signs of the transition between each of these watches in the upper world can be sensed in this world: In the first watch, the donkey brays; in the second, dogs bark; and in the third people begin to rise, a baby nurses from its mother’s breast and a wife converses with her husband.,With regard to these earthly manifestations of the three heavenly watches as established in the baraita, the Gemara asks: What did Rabbi Eliezer enumerate? If he enumerated the beginning of the watch, why do I need a sign for the beginning of the first watch? It is when evening begins; an additional sign is superfluous. If he enumerated the end of the watches, why do I need a sign for the end of the last watch? It is when day begins; an additional sign is similarly superfluous.,The Gemara answers: Rather, he enumerated the signs for the end of the first watch and the beginning of the last watch, both of which require a sign, as well as the middle of the middle watch. And if you wish, say instead: He enumerated the ends of all of the watches. And if you say that a sign indicating the end of the final watch is unnecessary because it is day, nevertheless, that sign is useful.,What is the practical ramification of this sign? It is relevant to one who recites Shema while lying in a dark house, who cannot see the dawn and who does not know when the time for reciting Shema arrives. That person is provided with a sign that when a woman speaks with her husband and a baby nurses from its mother’s breast, the final watch of the night has ended and he must rise and recite Shema.,Rav Yitzḥak bar Shmuel said in the name of Rav: The night consists of three watches, and over each and every watch the Holy One, Blessed be He sits and roars like a lion, because the Temple service was connected to the changing of these watches (Tosefot HaRosh), and says: “Woe to Me, that due to their sins I destroyed My house, burned My Temple and exiled them among the nations of the world.”,Incidental to the mention of the elevated significance of the night watches, the Gemara cites a related story: It was taught in a baraita that Rabbi Yosei said: I was once walking along the road when I entered the ruins of an old, abandoned building among the ruins of Jerusalem in order to pray. I noticed that Elijah, of blessed memory, came and guarded the entrance for me and waited at the entrance until I finished my prayer. When I finished praying and exited the ruin, Elijah said to me, deferentially as one would address a Rabbi: Greetings to you, my Rabbi. I answered him: Greetings to you, my Rabbi, my teacher. And Elijah said to me: My son, why did you enter this ruin? I said to him: In order to pray. And Elijah said to me: You should have prayed on the road. And I said to him: I was unable to pray along the road, because I was afraid that I might be interrupted by travelers and would be unable to focus. Elijah said to me: You should have recited the abbreviated prayer instituted for just such circumstances.,Rabbi Yosei concluded: At that time, from that brief exchange, I learned from him, three things: I learned that one may not enter a ruin; and I learned that one need not enter a building to pray, but he may pray along the road; and I learned that one who prays along the road recites an abbreviated prayer so that he may maintain his focus.,And after this introduction, Elijah said to me: What voice did you hear in that ruin? rI responded: I heard a Heavenly voice, like an echo of that roar of the Holy One, Blessed be He (Maharsha), cooing like a dove and saying: Woe to the children, due to whose sins I destroyed My house, burned My Temple, and exiled them among the nations.rAnd Elijah said to me: By your life and by your head, not only did that voice cry out in that moment, but it cries out three times each and every day. Moreover, any time that God’s greatness is evoked, such as when Israel enters synagogues and study halls and answers in the kaddish prayer, May His great name be blessed, the Holy One, Blessed be He, shakes His head and says: Happy is the king who is thus praised in his house. When the Temple stood, this praise was recited there, but now: How great is the pain of the father who exiled his children, and woe to the children who were exiled from their father’s table, as their pain only adds to that of their father (Rabbi Shem Tov ibn Shaprut).,The Sages taught, for three reasons one may not enter a ruin: Because of suspicion of prostitution, because the ruin is liable to collapse, and because of demons. Three separate reasons seem extraneous, so the Gemara asks: Why was the reason because of suspicion necessary? Let this halakha be derived because of collapse. 26b On a similar note, the Sages taught in a baraita: One who erred and did not recite the afternoon prayer on the eve of Shabbat, prays in the evening prayer two Amida prayers on Shabbat evening. One who erred and did not recite the afternoon prayer on Shabbat, recites two weekday Amida prayers in the evening prayer at the conclusion of Shabbat. He recites havdala the prayer of distinction between the sanctity of Shabbat and the profanity of the week by reciting: You have graced us, etc., in the fourth blessing of the Amida, which is: Who graciously grants knowledge, in the first prayer, as it is the actual evening prayer, but he does not recite havdala in the second prayer, which is in place of the afternoon prayer. Moreover, if he recited havdala in the second prayer and did not recite havdala in the first, the second prayer fulfilled his obligation, the first one did not fulfill his obligation.,The Gemara comments: Is that to say that since he did not recite havdala in the first prayer, he is as one who did not pray and we require him to return to the beginning of the prayer and repeat it? If so, the conclusion is that one who fails to recite havdala in the prayer must repeat that prayer.,The Gemara raises a contradiction to the above conclusion from the Tosefta: One who erred and did not mention the might of the rains: He makes the wind blow and rain fall in the second blessing of the Amida, the blessing on the revival of the dead, and one who erred and failed to recite the request for rain in the ninth blessing of the Amida, the blessing of the years, we require him to return to the beginning of the prayer and repeat it. However, one who erred and failed to recite havdala in the blessing: Who graciously grants knowledge, we do not require him to return to the beginning of the prayer and repeat it, as he can recite havdala over the cup of wine, independent of his prayer. This contradiction was not resolved and remains difficult.,The dispute between the Rabbis and Rabbi Yehuda with regard to the times beyond which the different prayers may not be recited is rooted in a profound disagreement, also manifest in a later amoraic dispute. It was stated: Rabbi Yosei, son of Rabbi Ḥanina, said: The practice of praying three times daily is ancient, albeit not in its present form; prayers were instituted by the Patriarchs. However, Rabbi Yehoshua ben Levi said that the prayers were instituted based on the daily offerings sacrificed in the Holy Temple, and the prayers parallel the offerings, in terms of both time and characteristics.,The Gemara comments: It was taught in a baraita in accordance with the opinion of Rabbi Yosei, son of Rabbi Ḥanina, and it was taught in a baraita in accordance with the opinion of Rabbi Yehoshua ben Levi. The Gemara elaborates: It was taught in a baraita in accordance with the opinion of Rabbi Yosei, son of Rabbi Ḥanina: Abraham instituted the morning prayer, as it is stated when Abraham came to look out over Sodom the day after he had prayed on its behalf: “And Abraham rose early in the morning to the place where he had stood before the Lord” (Genesis 19:27), and from the context as well as the language utilized in the verse, the verb standing means nothing other than prayer, as this language is used to describe Pinehas’ prayer after the plague, as it is stated: “And Pinehas stood up and prayed and the plague ended” (Psalms 106:30). Clearly, Abraham was accustomed to stand in prayer in the morning.,Isaac instituted the afternoon prayer, as it is stated: “And Isaac went out to converse lasuaḥ in the field toward evening” (Genesis 24:63), and conversation means nothing other than prayer, as it is stated: “A prayer of the afflicted when he is faint and pours out his complaint siḥo before the Lord” (Psalms 102:1). Obviously, Isaac was the first to pray as evening approached, at the time of the afternoon prayer.,Jacob instituted the evening prayer, as it is stated: “And he encountered vayifga the place and he slept there for the sun had set” (Genesis 28:11). The word encounter means nothing other than prayer, as it is stated when God spoke to Jeremiah: “And you, do not pray on behalf of this nation and do not raise on their behalf song and prayer, and do not encounter tifga Me for I do not hear you” (Jeremiah 7:16). Jacob prayed during the evening, after the sun had set.,And it was taught in a baraita in accordance with the opinion of Rabbi Yehoshua ben Levi that the laws of prayer are based on the laws of the daily offerings: Why did the Rabbis say that the morning prayer may be recited until noon? Because, although the daily morning offering is typically brought early in the morning, it may be sacrificed until noon. And Rabbi Yehuda says: My opinion, that the morning prayer may be recited until four hours into the day, is because the daily morning offering is sacrificed until four hours.,And why did the Rabbis say that the afternoon prayer may be recited until the evening? Because the daily afternoon offering is sacrificed until the evening. Rabbi Yehuda says that the afternoon prayer may be recited only until the midpoint of the afternoon because, according to his opinion, the daily afternoon offering is sacrificed until the midpoint of the afternoon.,And why did they say that the evening prayer is not fixed? Because the burning of the limbs and fats of the offerings that were not consumed by the fire on the altar until the evening. They remained on the altar and were offered continuously throughout the entire night.,And why did the Rabbis say that the additional prayer may be recited all day? Because the additional offering is brought throughout the entire day. However, Rabbi Yehuda says that the additional prayer may be recited until the seventh hour of the day, because the additional offering is sacrificed until the seventh hour.,The baraita continues and states that there are two times for the afternoon prayer. Greater, earlier minḥa minḥa gedola and lesser, later minḥa minḥa ketana. The Gemara clarifies the difference between them: Which is minḥa gedola? From six-and-a-half hours after sunrise and on, which is a half an hour after noon and on. It is the earliest time that the daily afternoon offering may be sacrificed, as in the case on the eve of Passover that occurs on Shabbat. Which is minḥa ketana? From nine-and-a-half hours and on, which is the standard time that the daily afternoon offering is sacrificed.,On that note, a dilemma was raised before them: Rabbi Yehuda, who holds that the afternoon prayer may be recited only until the midpoint of the afternoon, does he say the midpoint of the first minḥa, minḥa gedola? Or, does he say the midpoint of the last minḥa? Come and hear an explicit resolution to this dilemma: As it was taught in a baraita, Rabbi Yehuda says: They said the midpoint of the last minḥa, and that is eleven hours minus a quarter of an hour after sunrise, i.e., an hour-and-a-quarter hours before sunset.,In any case, it is clear that according to this baraita the halakhot of prayer are based on the Temple offerings. The Gemara suggests: Let us say that this is a conclusive refutation of the opinion of Rabbi Yosei, son of Rabbi Ḥanina, who held that the forefathers instituted the prayers. Rabbi Yosei, son of Rabbi Ḥanina, could have said to you: Actually, I will say to you that the Patriarchs instituted the prayers and the Sages based the times and characteristics of prayer on the Temple offerings, even though they do not stem from the same source. As, if you do not say so, that even Rabbi Yosei, son of Rabbi Ḥanina, would agree that the laws of offerings and those of prayers are related, then, according to Rabbi Yosei, son of Rabbi Ḥanina, who instituted the additional prayer? It is not one of the prayers instituted by the forefathers. Rather, even according to Rabbi Yosei, son of Rabbi Ḥanina, the prayers were instituted by the Patriarchs and the Sages based them on the laws of the offerings.,We learned in the mishna that Rabbi Yehuda says: The morning prayer may be recited until four hours of the day. A dilemma was raised before the yeshiva students: When Rabbi Yehuda says until, does he mean until and including the fourth hour, or, perhaps when he says “until” he means until and not including, in which case one may not pray during the fourth hour? Come and hear a resolution to this dilemma based on the mishna. Rabbi Yehuda says: The afternoon prayer may be recited only until the midpoint of the afternoon. Now, granted, if you say that until means until and not including, then there is a difference between the opinion of Rabbi Yehuda and the opinion of the Rabbis. However, if you say that until means until and including, then the opinion of Rabbi Yehuda'32b Rabbi Elazar said: This story proves that prayer is greater than good deeds without prayer (Tosafot), as there was none greater in the performance of good deeds than Moses our teacher; nevertheless, his request was granted, albeit in a limited manner, in his request to enter Eretz Yisrael, only through prayer, when God permitted him to climb the mountain and look out over the land. As, initially it is stated: “Speak no more to Me,” juxtaposed to which is: “Go up to the summit of the mountain.”,After comparing and contrasting prayer and good deeds, the Gemara explores another comparison. Rabbi Elazar said: A fast is greater than charity. What is the reason that fasting is greater? Because a fast is a mitzva performed with one’s body as he afflicts himself, while charity is performed only with one’s money.,In another comparison, Rabbi Elazar said: Prayer is greater than sacrifices, as it is stated: “To what purpose is the multitude of your sacrifices to Me, says the Lord. I am full of the burnt-offerings of rams and the fat of fed beasts; I do not desire the blood of bulls and sheep and goats” (Isaiah 1:11). And several verses later it is written: “And when you spread forth your hands I will hide My eyes from you, and even if you increase your prayer, I will not hear; your hands are full of blood” (Isaiah 1:15). Not only Israel’s sacrifices, but even their prayers, which are on a higher spiritual level, will not be accepted.,Speaking of that verse in Isaiah, the Gemara cites that Rabbi Yoḥa said: Any priest who killed a person may not lift his hands in the Priestly Blessing as it is stated: “And when you spread forth your hands I will hide My eyes from you…your hands are full of blood.” Here we see that the Priestly Blessing, performed with hands spread forth, is not accepted when performed by priests whose “hands are full of blood.”,On the subject of prayer, Rabbi Elazar also said: Since the day the Temple was destroyed the gates of prayer were locked and prayer is not accepted as it once was, as it is said in lamentation of the Temple’s destruction: “Though I plead and call out, He shuts out my prayer” (Lamentations 3:8). Yet, despite the fact that the gates of prayer were locked with the destruction of the Temple, the gates of tears were not locked, and one who cries before God may rest assured that his prayers will be answered, as it is stated: “Hear my prayer, Lord, and give ear to my pleading, keep not silence at my tears” (Psalms 39:13). Since this prayer is a request that God should pay heed to the tears of one who is praying, he is certain that at least the gates of tears are not locked.,With regard to the locking of the gates of prayer, the Gemara relates that Rava did not decree a fast on a cloudy day because it is stated: “You have covered Yourself in a cloud, through which prayer cannot pass” (Lamentations 3:44). The verse indicates that clouds are a bad omen, indicating that God has averted His face (Rav Hai Gaon).,And Rabbi Elazar said: Since the day the Temple was destroyed an iron wall separates Israel from their Father in heaven, as it is stated to the prophet Ezekiel, instructing him to symbolize that separation: “And take for yourself an iron griddle, and set it as an iron wall between yourself and the city…it will be a sign for the house of Israel” (Ezekiel 4:3).,The Gemara cites other statements in praise of prayer: Rabbi Ḥanin said that Rabbi Ḥanina said: Anyone who prolongs his prayer is assured that his prayer does not return uswered; it will surely be accepted. From where do we derive this? From Moses our teacher, as it is stated that Moses said: “So I fell down before the Lord the forty days and forty nights that I fell down; and I prayed to the Lord” (Deuteronomy 9:26–27), and it is written thereafter: “And the Lord heard me that time as well, the Lord would not destroy you” (Deuteronomy 10:10).,The Gemara raises an objection: Is that so? Didn’t Rabbi Ḥiyya bar Abba say that Rabbi Yoḥa said: Anyone who prolongs his prayer and expects it to be answered, will ultimately come to heartache, as it will not be answered. As it is stated: “Hope deferred makes the heart sick” (Proverbs 13:12). And what is the remedy for one afflicted with that illness? He should engage in Torah study, as it is stated: “But desire fulfilled is the tree of life” (Proverbs 13:12), and tree of life is nothing other than Torah, as it is stated: “It is a tree of life to those who hold fast to it, and those who support it are joyous” (Proverbs 3:18). This is not difficult. This, Rabbi Ḥiyya bar Abba’s statement that one will suffer heartache refers to one who prolongs his prayer and expects it to be answered; that, Rabbi Ḥanin’s statement that one who prolongs his prayer is praiseworthy refers to one who prolongs his prayer and does not expect it to be answered.,On a similar note, Rabbi Ḥama, son of Rabbi Ḥanina, said: A person who prayed and saw that he was not answered, should pray again, as it is stated: “Hope in the Lord, strengthen yourself, let your heart take courage, and hope in the Lord” (Psalms 27:14). One should turn to God with hope, and if necessary turn to God again with hope.,Connected to the emphasis on the need to bolster one’s effort in prayer, the Gemara notes that the Sages taught in a baraita: Four things require bolstering, constant effort to improve, and they are: Torah, good deeds, prayer, and occupation.,For each of these, a biblical proof is cited: From where is it derived that Torah and good deeds require bolstering? As it is stated in the instruction to Joshua: “Only be strong and be extremely courageous, observe and do all of the Torah that Moses My servant commanded you; do not deviate to the right or to the left, that you may succeed wherever you go” (Joshua 1:7). In this verse, observe refers to Torah study and do refers to good deeds (Maharsha); the apparently repetitive language is not extraneous. The Gemara derives: Be strong in Torah and be courageous in good deeds.,From where is it derived that prayer requires bolstering? As it is said: “Hope in the Lord, strengthen yourself, let your heart take courage, and hope in the Lord.”,From where is it derived that occupation requires bolstering? As it is stated: “Be strong and we will be strong for the sake of our nation and for the cities of our God” (II Samuel 10:12). All of one’s labor requires bolstering.,The Gemara cites a midrash on the following verse from Isaiah, relating to the sin of the Golden Calf and Moses’ supplication for forgiveness: “But Zion said: The Lord has forsaken me and the Lord has forgotten me. Can a woman forget her suckling baby, that she would not have compassion for the child of her womb? These may forget, but you I will not forget” (Isaiah 49:14–15). The Gemara seeks to clarify: Forsaken is the same as forgotten. They are synonymous; why repeat the same idea twice? Reish Lakish said: The community of Israel said before the Holy One, Blessed be He: Master of the Universe, even when a man marries a second wife after his first wife, he certainly recalls the deeds of his first wife. Yet You have not only forsaken me, but You have forgotten me as well.,The Holy One, Blessed be He, said to Israel: My daughter, I created twelve constellations in the firmament, and for each and every constellation I have created thirty armies, and for each and every army I have created thirty legions ligyon, and for each and every legion I have created thirty infantry division leaders rahaton, and for each and every infantry division leader I have created thirty military camp leaders karton, and for each and every military camp leader I have created thirty leaders of forts gastera, and on each and every leader of a fort I have hung three hundred and sixty-five thousand stars corresponding to the days of the solar year. And all of them I have created only for your sake; and you said the Lord has forsaken me and the Lord has forgotten me?,The verse goes on to say: “Can a woman forget her suckling baby, that she would not have compassion for the child of her womb? These may forget, but you I will not forget.” The meaning of this verse is that the Holy One, Blessed be He, said to the community of Israel: Have I forgotten the ram offerings and firstborn animals that you offered before Me in the desert? The community of Israel replied to Him: Master of the Universe, since there is no forgetfulness before the Throne of Your Glory, perhaps you will not forget my sin of the Golden Calf? God responded to Israel: “These elu too shall be forgotten.” “These” is a reference to the sin of the Golden Calf, regarding which Israel said: “These elu are your gods.”,The community of Israel said before Him: Master of the Universe, since there is forgetfulness before the Throne of Your Glory, perhaps You will also forget the events revolving around the revelation at Sinai? God said to Israel: I anokhi will not forget you the revelation at Sinai, which began with: “I anokhi am the Lord your God.”,The Gemara notes: That is what Rabbi Elazar said that Rav Oshaya said: What is the meaning of that which is written: “These too will be forgotten”? That is the sin of the Golden Calf. And what is the meaning of I will not forget you? Those are the events that transpired at Sinai.,We learned in the mishna that the early generations of pious men would wait one hour in order to achieve the solemn frame of mind appropriate for prayer.,The Gemara asks: From where are these matters derived? Rabbi Yehoshua ben Levi said: This is alluded to when the verse states: “Happy are those who dwell in Your House” (Psalms 84:5), immediately after which it is said: “They will yet praise You, Selah.”,And Rabbi Yehoshua ben Levi said: One who prays must also wait one hour after his prayer, as it is stated: “Surely the righteous will give thanks unto Your name, the upright will sit before You” (Psalms 140:14), meaning that after thanking God through prayer, one should stay and sit before Him.,That opinion was also taught in a baraita: One who prays must wait one hour before his prayer and one hour after his prayer. From where is it derived that one must wait one hour before his prayer? As it is stated: “Happy are those who dwell in Your House.” And from where is it derived that one must stay one hour after his prayer? As it is written: “Surely the righteous will give thanks unto Your name, the upright will sit before You.”,The Sages taught in a baraita with regard to waiting before and after prayer: The early generations of pious men would wait one hour, pray one hour, then wait one hour again. This raises the question: Since the early pious men would spend nine hours per day engaged either in prayer or the requisite waiting periods before and after prayer, three hours each for the morning, afternoon, and evening prayers, how is their Torah preserved? There was little time remaining to review their studies. And how was their work accomplished?,The Gemara answers: Rather, because they were pious they merited that their Torah is preserved and their work is blessed.,Additionally, we learned in the mishna: Even if the king greets him while he is praying, he should not respond to him as one may not interrupt his prayer.,In limiting application of this principle, Rav Yosef said: They only taught this mishna with regard to kings of Israel, as a Jewish king would understand that the individual did not fail to respond to his greeting due to disrespect for the king. However, with regard to kings of the nations of the world, he interrupts his prayer and responds to their greeting due to the potential danger.,The Gemara raised an objection to Rav Yosef’s statement: One who is praying and saw a violent person, feared by all, coming toward him, or a carriage coming toward him and he is in the way, he should not stop his prayer but rather abridge it and move out of the way.,The Gemara responds: This is not difficult. Rather, this that teaches to abridge one’s prayer rather than stopping, refers to a case where it is possible to abridge his prayer and complete it in time, in which case he should abridge it. And if it is not a situation where he can abridge his prayer, he interrupts his prayer.,The Sages taught: There was a related incident, involving a particular pious man who was praying while traveling along his path when an officer hegmon came and greeted him. The pious man did not pause from his prayer and did not respond with a greeting. The officer waited for him until he finished his prayer.rAfter he finished his prayer, the officer said to him: You good for nothing. You endangered yourself; I could have killed you.rIsn’t it written in your Torah: “Take utmost care and guard yourself diligently” (Deuteronomy 4:9)? rAnd it is also written: “Take therefore good heed unto yourselves” (Deuteronomy 4:15)? Why did you ignore the danger to your life? rWhen I greeted you, why did you not respond with a greeting? rWere I to sever your head with a sword, who would hold me accountable for your spilled blood?,The pious man said to him: Wait for me until I will appease you with my words. rHe said to him: Had you been standing before a flesh and blood king and your friend came and greeted you, would yourreturn his greeting? ' None|
|95. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE) |
Tagged with subjects: • Destruction • Gaza, destruction of by Alexander Jannaeus • Romans and Rome, destruction of temple by • Temple destruction of Jerusalem • Temple in Jerusalem, Destruction of • Temple, Destruction of • Temple, Jerusalem, destruction of xxv • Temple, Jerusalem, destruction, impact of • Temple, Second, destruction of • Temple, sacrificial cult (in Jerusalem), Destruction • destruction of Temple • destruction of Temple, rabbinic traditions about • trauma, of Temple destruction
Found in books: Allison (2018), 4 Baruch, 98, 365; Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 127; Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 226, 227; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 364; Hayes (2022), The Literature of the Sages: A Re-Visioning, 33, 351; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 18, 19, 20; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 124; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 236, 237, 238; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 186, 187
|56b איברא מלכא את דאי לאו מלכא את לא מימסרא ירושלים בידך דכתיב (ישעיהו י, לד) והלבנון באדיר יפול ואין אדיר אלא מלך דכתיב (ירמיהו ל, כא) והיה אדירו ממנו וגו\' ואין לבנון אלא ביהמ"ק שנאמר (דברים ג, כה) ההר הטוב הזה והלבנון ודקאמרת אי מלכא אנא אמאי לא קאתית לגבאי עד האידנא בריוני דאית בן לא שבקינן,אמר ליה אילו חבית של דבש ודרקון כרוך עליה לא היו שוברין את החבית בשביל דרקון אישתיק קרי עליה רב יוסף ואיתימא רבי עקיבא (ישעיהו מד, כה) משיב חכמים אחור ודעתם יסכל איבעי ליה למימר ליה שקלינן צבתא ושקלינן ליה לדרקון וקטלינן ליה וחביתא שבקינן לה,אדהכי אתי פריסתקא עליה מרומי אמר ליה קום דמית ליה קיסר ואמרי הנהו חשיבי דרומי לאותיבך ברישא הוה סיים חד מסאני בעא למסיימא לאחרינא לא עייל בעא למשלפא לאידך לא נפק אמר מאי האי,אמר ליה לא תצטער שמועה טובה אתיא לך דכתיב (משלי טו, ל) שמועה טובה תדשן עצם אלא מאי תקנתיה ליתי איניש דלא מיתבא דעתך מיניה ולחליף קמך דכתיב (משלי יז, כב) ורוח נכאה תיבש גרם עבד הכי עייל אמר ליה ומאחר דחכמיתו כולי האי עד האידנא אמאי לא אתיתו לגבאי אמר ליה ולא אמרי לך אמר ליה אנא נמי אמרי לך,אמר ליה מיזל אזילנא ואינש אחרינא משדרנא אלא בעי מינאי מידי דאתן לך אמר ליה תן לי יבנה וחכמיה ושושילתא דרבן גמליאל ואסוותא דמסיין ליה לרבי צדוק קרי עליה רב יוסף ואיתימא רבי עקיבא (ישעיהו מד, כה) משיב חכמים אחור ודעתם יסכל איבעי למימר ליה לשבקינהו הדא זימנא,והוא סבר דלמא כולי האי לא עביד והצלה פורתא נמי לא הוי,אסוותא דמסיין ליה לרבי צדוק מאי היא יומא קמא אשקיוה מיא דפארי למחר מיא דסיפוקא למחר מיא דקימחא עד דרווח מיעיה פורתא פורתא,אזל שדריה לטיטוס ואמר (דברים לב, לז) אי אלהימו צור חסיו בו זה טיטוס הרשע שחירף וגידף כלפי מעלה,מה עשה תפש זונה בידו ונכנס לבית קדשי הקדשים והציע ספר תורה ועבר עליה עבירה ונטל סייף וגידר את הפרוכת ונעשה נס והיה דם מבצבץ ויוצא וכסבור הרג את עצמו שנאמר (תהלים עד, ד) שאגו צורריך בקרב מועדיך שמו אותותם אותות,אבא חנן אומר (תהלים פט, ט) מי כמוך חסין יה מי כמוך חסין וקשה שאתה שומע ניאוצו וגידופו של אותו רשע ושותק דבי רבי ישמעאל תנא (שמות טו, יא) מי כמוכה באלים ה\' מי כמוכה באלמים,מה עשה נטל את הפרוכת ועשאו כמין גרגותני והביא כל כלים שבמקדש והניחן בהן והושיבן בספינה לילך להשתבח בעירו שנאמר (קהלת ח, י) ובכן ראיתי רשעים קבורים ובאו וממקום קדוש יהלכו וישתכחו בעיר אשר כן עשו אל תיקרי קבורים אלא קבוצים אל תיקרי וישתכחו אלא וישתבחו,איכא דאמרי קבורים ממש דאפילו מילי דמטמרן איגלייא להון,עמד עליו נחשול שבים לטובעו אמר כמדומה אני שאלהיהם של אלו אין גבורתו אלא במים בא פרעה טבעו במים בא סיסרא טבעו במים אף הוא עומד עלי לטובעני במים אם גבור הוא יעלה ליבשה ויעשה עמי מלחמה יצתה בת קול ואמרה לו רשע בן רשע בן בנו של עשו הרשע בריה קלה יש לי בעולמי ויתוש שמה,אמאי קרי לה בריה קלה דמעלנא אית לה ומפקנא לית לה,עלה ליבשה ותעשה עמה מלחמה עלה ליבשה בא יתוש ונכנס בחוטמו ונקר במוחו שבע שנים יומא חד הוה קא חליף אבבא דבי נפחא שמע קל ארזפתא אישתיק אמר איכא תקנתא כל יומא מייתו נפחא ומחו קמיה לנכרי יהיב ליה ארבע זוזי לישראל אמר ליה מיסתייך דקא חזית בסנאך עד תלתין יומין עבד הכי מכאן ואילך כיון דדש דש,תניא אמר רבי פנחס בן ערובא אני הייתי בין גדולי רומי וכשמת פצעו את מוחו ומצאו בו כצפור דרור משקל שני סלעים במתניתא תנא כגוזל בן שנה משקל שני ליטרין,אמר אביי נקטינן פיו של נחושת וצפורניו של ברזל כי הוה קא מיית אמר להו ליקליוה לההוא גברא ולבדרי לקיטמיה אשב ימי דלא לשכחיה אלהא דיהודאי ולוקמיה בדינא,אונקלוס בר קלוניקוס בר אחתיה דטיטוס הוה בעי לאיגיורי אזל אסקיה לטיטוס בנגידא אמר ליה מאן חשיב בההוא עלמא אמר ליה ישראל מהו לאידבוקי בהו אמר ליה מילייהו נפישין ולא מצית לקיומינהו זיל איגרי בהו בההוא עלמא והוית רישא דכתיב (איכה א, ה) היו צריה לראש וגו\' כל המיצר לישראל נעשה ראש אמר ליה דיניה דההוא גברא במאי א"ל 57a במאי דפסיק אנפשיה כל יומא מכנשי ליה לקיטמיה ודייני ליה וקלו ליה ומבדרו אשב ימי,אזל אסקיה לבלעם בנגידא אמר ליה מאן חשיב בההוא עלמא א"ל ישראל מהו לאידבוקי בהו א"ל (דברים כג, ז) לא תדרוש שלומם וטובתם כל הימים א"ל דיניה דההוא גברא במאי א"ל בשכבת זרע רותחת,אזל אסקיה ליש"ו בנגידא (לפושעי ישראל) א"ל מאן חשיב בההוא עלמא א"ל ישראל מהו לאדבוקי בהו א"ל טובתם דרוש רעתם לא תדרוש כל הנוגע בהן כאילו נוגע בבבת עינו,א"ל דיניה דההוא גברא במאי א"ל בצואה רותחת דאמר מר כל המלעיג על דברי חכמים נידון בצואה רותחת תא חזי מה בין פושעי ישראל לנביאי אומות העולם עובדי ע"ז,תניא אמר רבי אלעזר בא וראה כמה גדולה כחה של בושה שהרי סייע הקב"ה את בר קמצא והחריב את ביתו ושרף את היכלו:,אתרנגולא ואתרנגולתא חריב טור מלכא דהוו נהיגי כי הוו מפקי חתנא וכלתא מפקי קמייהו תרנגולא ותרנגולתא כלומר פרו ורבו כתרנגולים,יומא חד הוה קא חליף גונדא דרומאי שקלינהו מינייהו נפלו עלייהו מחונהו אתו אמרו ליה לקיסר מרדו בך יהודאי אתא עלייהו הוה בהו ההוא בר דרומא דהוה קפיץ מילא וקטיל בהו שקליה קיסר לתאגיה ואותביה אארעא אמר ריבוניה דעלמא כוליה אי ניחא לך לא תמסריה לההוא גברא לדידיה ולמלכותיה בידיה דחד גברא,אכשליה פומיה לבר דרומא ואמר (תהלים ס, יב) הלא אתה אלהים זנחתנו ולא תצא אלהים בצבאותינו דוד נמי אמר הכי דוד אתמוהי קא מתמה,על לבית הכסא אתא דרקונא שמטיה לכרכשיה ונח נפשיה אמר הואיל ואיתרחיש לי ניסא הא זימנא אישבקינהו שבקינהו ואזל איזדקור ואכלו ושתו ואדליקו שרגי עד דאיתחזי בליונא דגושפנקא ברחוק מילא אמר מיחדא קא חדו בי יהודאי הדר אתא עלייהו,א"ר אסי תלת מאה אלפי שליפי סייפא עיילו לטור. מלכא וקטלו בה תלתא יומי ותלתא לילוותא ובהך גיסא הלולי וחנגי ולא הוו ידעי הני בהני,(איכה ב, ב) בלע ה\' ולא חמל את כל נאות יעקב כי אתא רבין אמר רבי יוחנן אלו ששים רבוא עיירות שהיו לו לינאי המלך בהר המלך דאמר רב יהודה אמר רב אסי ששים רבוא עיירות היו לו לינאי המלך בהר המלך וכל אחת ואחת היו בה כיוצאי מצרים חוץ משלש שהיו בהן כפלים כיוצאי מצרים,אלו הן כפר ביש כפר שיחליים כפר דכריא כפר ביש דלא יהבי ביתא לאושפיזא כפר שיחליים שהיתה פרנסתן מן שחליים כפר דכריא אמר רבי יוחנן שהיו נשותיהן יולדות זכרים תחלה ויולדות נקבה באחרונה ופוסקות,אמר עולא לדידי חזי לי ההוא אתרא ואפילו שיתין ריבוותא קני לא מחזיק אמר ליה ההוא צדוקי לרבי חנינא שקורי משקריתו אמר ליה (ירמיהו ג, יט) ארץ צבי כתיב בה מה צבי זה אין עורו מחזיק את בשרו אף ארץ ישראל בזמן שיושבין עליה רווחא ובזמן שאין יושבין עליה גמדא,רב מניומי בר חלקיה ורב חלקיה בר טוביה ורב הונא בר חייא הוו יתבי גבי הדדי אמרי אי איכא דשמיע ליה מילתא מכפר סכניא של מצרים לימא,פתח חד מינייהו ואמר מעשה בארוס וארוסתו שנשבו לבין העובדי כוכבים והשיאום זה לזה אמרה לו בבקשה ממך אל תגע בי שאין לי כתובה ממך ולא נגע בה עד יום מותו,וכשמת אמרה להן סיפדו לזה שפטפט ביצרו יותר מיוסף דאילו ביוסף לא הוה אלא חדא שעתא והאי כל יומא ויומא ואילו יוסף לאו בחדא מטה והאי בחדא מטה ואילו יוסף לאו אשתו והא אשתו,פתח אידך ואמר מעשה ועמדו ארבעים מודיות בדינר נחסר השער מודיא אחת ובדקו ומצאו אב ובנו שבאו על נערה מאורסה ביום הכפורים והביאום לבית דין וסקלום וחזר השער למקומו,פתח אידך ואמר מעשה באדם אחד שנתן עיניו באשתו לגרשה והיתה כתובתה מרובה מה עשה הלך וזימן את שושביניו והאכילן והשקן שיכרן והשכיבן על מיטה אחת והביא לובן ביצה והטיל ביניהן והעמיד להן עדים ובא לבית דין,היה שם זקן אחד מתלמידי שמאי הזקן ובבא בן בוטא שמו אמר להן כך מקובלני משמאי הזקן לובן ביצה סולד מן האור ושכבת זרע דוחה מן האור בדקו ומצאו כדבריו והביאוהו לב"ד והלקוהו והגבוהו כתובתה ממנו,א"ל אביי לרב יוסף ומאחר דהוו צדיקים כולי האי מאי טעמא איענוש א"ל משום דלא איאבול על ירושלים דכתיב (ישעיהו סו, י) שמחו את ירושלם וגילו בה כל אוהביה שישו אתה משוש כל המתאבלים עליה:,אשקא דריספק חריב ביתר דהוו נהיגי כי הוה מתיליד ינוקא שתלי ארזא ינוקתא שתלי תורניתא וכי הוו מינסבי קייצי להו ועבדו גננא יומא חד הוה קא חלפא ברתיה דקיסר אתבר שקא דריספק קצו ארזא ועיילו לה אתו נפול עלייהו מחונהו אתו אמרו ליה לקיסר מרדו בך יהודאי אתא עלייהו:,(איכה ב, ג) גדע בחרי אף כל קרן ישראל א"ר זירא א"ר אבהו א"ר יוחנן אלו שמונים אלף קרני מלחמה שנכנסו לכרך ביתר בשעה שלכדוה והרגו בה אנשים ונשים וטף עד שהלך דמן ונפל לים הגדול שמא תאמר קרובה היתה רחוקה היתה מיל,תניא רבי אליעזר הגדול אומר שני נחלים יש בבקעת ידים אחד מושך אילך ואחד מושך אילך ושיערו חכמים שני חלקים מים ואחד דם במתניתא תנא שבע שנים בצרו עובדי כוכבים את כרמיהן מדמן של ישראל בלא זבל 57b אמר רבי חייא בר אבין אמר רבי יהושע בן קרחה סח לי זקן אחד מאנשי ירושלים בבקעה זו הרג נבוזראדן רב טבחים מאתים ואחת עשרה רבוא ובירושלים הרג תשעים וארבע רבוא על אבן אחת עד שהלך דמן ונגע בדמו של זכריה לקיים מה שנאמר (הושע ד, ב) ודמים בדמים נגעו,אשכחיה לדמיה דזכריה דהוה קא מרתח וסליק אמר מאי האי אמרו ליה דם זבחים דאשתפוך אייתי דמי ולא אידמו,אמר להו אי אמריתו לי מוטב ואי לאו מסריקנא לבשרייכו במסרקי דפרזלי אמרי ליה מאי נימא לך נבייא הוה בן דהוה קא מוכח לן במילי דשמיא קמינן עילויה וקטלינן ליה והא כמה שנין דלא קא נייח דמיה,אמר להו אנא מפייסנא ליה אייתי סנהדרי גדולה וסנהדרי קטנה קטל עילויה ולא נח בחורים ובתולות קטל עילויה ולא נח אייתי תינוקות של בית רבן קטל עילויה ולא נח א"ל זכריה זכריה טובים שבהן איבדתים ניחא לך דאבדינהו לכולהו כדאמר ליה הכי נח,בההיא שעתא הרהר תשובה בדעתיה אמר ומה אם על נפש אחת כך ההוא גברא דקטל כל הני נשמתא על אחת כמה וכמה ערק אזל שדר שטר פרטתא בביתיה ואגייר,תנא נעמן גר תושב היה נבוזראדן גר צדק היה,מבני בניו של המן למדו תורה בבני ברק מבני בניו של סיסרא למדו תינוקות בירושלים מבני בניו של סנחריב למדו תורה ברבים מאן אינון שמעיה ואבטליון,היינו דכתיב (יחזקאל כד, ח) נתתי את דמה על צחיח סלע לבלתי הכסות,(בראשית כז, כב) הקול קול יעקב והידים ידי עשו הקול זה אדריינוס קיסר שהרג באלכסנדריא של מצרים ששים רבוא על ששים רבוא כפלים כיוצאי מצרים קול יעקב זה אספסיינוס קיסר שהרג בכרך ביתר ארבע מאות רבוא ואמרי לה ארבעת אלפים רבוא והידים ידי עשו זו מלכות הרשעה שהחריבה את בתינו ושרפה את היכלנו והגליתנו מארצנו,דבר אחר הקול קול יעקב אין לך תפלה שמועלת שאין בה מזרעו של יעקב והידים ידי עשו אין לך מלחמה שנוצחת שאין בה מזרעו של עשו,והיינו דא"ר אלעזר (איוב ה, כא) בשוט לשון תחבא בחירחורי לשון תחבא אמר רב יהודה אמר רב מאי דכתיב (תהלים קלז, א) על נהרות בבל שם ישבנו גם בכינו בזכרנו את ציון מלמד שהראהו הקב"ה לדוד חורבן בית ראשון וחורבן בית שני חורבן בית ראשון שנאמר על נהרות בבל שם ישבנו גם בכינו בית שני דכתיב (תהלים קלז, ז) זכור ה\' לבני אדום את יום ירושלים האומרים ערו ערו עד היסוד בה,אמר רב יהודה אמר שמואל ואיתימא רבי אמי ואמרי לה במתניתא תנא מעשה בד\' מאות ילדים וילדות שנשבו לקלון הרגישו בעצמן למה הן מתבקשים אמרו אם אנו טובעין בים אנו באין לחיי העולם הבא דרש להן הגדול שבהן (תהלים סח, כג) אמר ה\' מבשן אשיב אשיב ממצולות ים מבשן אשיב מבין שיני אריה אשיב ממצולות ים אלו שטובעין בים,כיון ששמעו ילדות כך קפצו כולן ונפלו לתוך הים נשאו ילדים ק"ו בעצמן ואמרו מה הללו שדרכן לכך כך אנו שאין דרכנו לכך על אחת כמה וכמה אף הם קפצו לתוך הים ועליהם הכתוב אומר (תהלים מד, כג) כי עליך הורגנו כל היום נחשבנו כצאן טבחה,ורב יהודה אמר זו אשה ושבעה בניה אתיוהו קמא לקמיה דקיסר אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (שמות כ, ב) אנכי ה\' אלהיך אפקוהו וקטלוהו,ואתיוהו לאידך לקמיה דקיסר אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (שמות כ, ב) לא יהיה לך אלהים אחרים על פני אפקוהו וקטלוהו אתיוהו לאידך אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (שמות כב, יט) זובח לאלהים יחרם אפקוהו וקטלוהו,אתיוהו לאידך אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (שמות לד, יד) לא תשתחוה לאל אחר אפקוהו וקטלוהו אתיוהו לאידך אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (דברים ו, ד) שמע ישראל ה\' אלהינו ה\' אחד אפקוהו וקטלוהו,אתיוהו לאידך אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (דברים ד, לט) וידעת היום והשבות אל לבבך כי ה\' הוא האלהים בשמים ממעל ועל הארץ מתחת אין עוד אפקוהו וקטלוהו,אתיוהו לאידך אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (דברים כו, יז) את ה\' האמרת וגו\' וה\' האמירך היום כבר נשבענו להקדוש ברוך הוא שאין אנו מעבירין אותו באל אחר ואף הוא נשבע לנו שאין מעביר אותנו באומה אחרת,א"ל קיסר אישדי לך גושפנקא וגחין ושקליה כי היכי דלימרו קביל עליה הרמנא דמלכא א"ל חבל עלך קיסר חבל עלך קיסר על כבוד עצמך כך על כבוד הקב"ה על אחת כמה וכמה,אפקוהו למיקטליה אמרה להו אימיה יהבוהו ניהלי ואינשקיה פורתא אמרה לו בניי לכו ואמרו לאברהם אביכם אתה עקדת מזבח אחד ואני עקדתי שבעה מזבחות אף היא עלתה לגג ונפלה ומתה יצתה בת קול ואמרה (תהלים קיג, ט) אם הבנים שמחה,ר\' יהושע בן לוי אמר זו מילה שניתנה בשמיני ר\' שמעון בן לקיש אמר אלו ת"ח שמראין הלכות שחיטה בעצמן דאמר רבא כל מילי ליחזי איניש בנפשיה בר משחיטה ודבר אחר,רב נחמן בר יצחק אמר אלו תלמידי חכמים שממיתין עצמן על דברי תורה כדר\' שמעון בן לקיש דאמר ר"ש בן לקיש אין דברי תורה מתקיימין אלא במי שממית עצמו עליהם שנאמר (במדבר יט, יד) זאת התורה אדם כי ימות באהל וגו\' אמר רבה בר בר חנה א"ר יוחנן ארבעים סאה 58a קצוצי תפילין נמצאו בראשי הרוגי ביתר רבי ינאי ברבי ישמעאל אמר שלש קופות של ארבעים ארבעים סאה במתניתא תנא ארבעים קופות של שלש שלש סאין,ולא פליגי הא דרישא הא דדרעא,אמר רבי אסי ארבעה קבין מוח נמצאו על אבן אחת עולא אמר תשעת קבין אמר רב כהנא ואיתימא שילא בר מרי מאי קראה (תהלים קלז, ח) בת בבל השדודה אשרי שישלם לך וגו\' אשרי שיאחז ונפץ את עולליך אל הסלע:,(איכה ד, ב) בני ציון היקרים המסולאים בפז מאי מסולאים בפז אילימא דהוו מחפי בפיזא והאמרי דבי רבי שילא תרתי מתקלי איסתירי פיזא נחות בעלמא חדא ברומי וחדא בכולי עלמא אלא שהיו מגנין את הפז ביופיין,מעיקרא חשיבי דרומאי הוו נקטי בליונא דגושפנקא ומשמשי ערסייהו מכאן ואילך מייתו בני ישראל ואסרי בכרעי דפורייהו ומשמשי,אמר ליה חד לחבריה הא היכא כתיבא אמר ליה (דברים כח, סא) גם כל חלי וכל מכה אשר לא כתוב בספר התורה הזאת אמר כמה מרחיקנא מדוכתא פלן אמר ליה אינגד פוסתא ופלגא אמר ליה אי מטאי לגביה לא איצטריכי לך,אמר רב יהודה אמר שמואל משום רבן שמעון בן גמליאל מאי דכתיב (איכה ג, נא) עיני עוללה לנפשי מכל בנות עירי ארבע מאות בתי כנסיות היו בכרך ביתר ובכל אחת ואחת היו בה ארבע מאות מלמדי תינוקות וכל אחד ואחד היו לפניו ארבע מאות תינוקות של בית רבן,וכשהיה אויב נכנס לשם היו דוקרין אותן בחוטריהן וכשגבר אויב ולכדום כרכום בספריהם והציתום באש:,ת"ר מעשה ברבי יהושע בן חנניה שהלך לכרך גדול שברומי אמרו לו תינוק אחד יש בבית האסורים יפה עינים וטוב רואי וקווצותיו סדורות לו תלתלים הלך ועמד על פתח בית האסורים אמר (ישעיהו מב, כד) מי נתן למשיסה יעקב וישראל לבוזזים ענה אותו תינוק ואמר הלא ה\' זו חטאנו לו ולא אבו בדרכיו הלוך ולא שמעו בתורתו,אמר מובטחני בו שמורה הוראה בישראל העבודה שאיני זז מכאן עד שאפדנו בכל ממון שפוסקין עליו אמרו לא זז משם עד שפדאו בממון הרבה ולא היו ימים מועטין עד שהורה הוראה בישראל ומנו רבי ישמעאל בן אלישע,אמר רב יהודה אמר רב מעשה בבנו ובבתו של ר\' ישמעאל בן אלישע שנשבו לשני אדונים לימים נזדווגו שניהם במקום אחד זה אומר יש לי עבד שאין כיופיו בכל העולם וזה אומר יש לי שפחה שאין בכל העולם כולו כיופיה,אמרו בוא ונשיאם זה לזה ונחלק בוולדות הכניסום לחדר זה ישב בקרן זוית זה וזו ישבה בקרן זוית זה זה אומר אני כהן בן כהנים גדולים אשא שפחה וזאת אומרת אני כהנת בת כהנים גדולים אנשא לעבד ובכו כל הלילה,כיון שעלה עמוד השחר הכירו זה את זה ונפלו זה על זה וגעו בבכיה עד שיצאה נשמתן ועליהן קונן ירמיה (איכה א, טז) על אלה אני בוכיה עיני עיני יורדה מים,אמר ריש לקיש מעשה באשה אחת וצפנת בת פניאל שמה צפנת שהכל צופין ביופיה בת פניאל בתו של כהן גדול ששימש לפני ולפנים,שנתעלל בה שבאי כל הלילה למחר הלבישה שבעה חלוקים והוציאה למוכרה בא אדם אחד שהיה מכוער ביותר אמר לו הראני את יופיה אמר לו ריקא אם אתה רוצה ליקח קח שאין כיופיה בכל העולם כולו,אמר לו אף על פי כן הפשיטה ששה חלוקים ושביעי קרעתה ונתפלשה באפר אמרה לפניו רבונו של עולם אם עלינו לא חסת על קדושת שמך הגבור למה לא תחוס,ועליה קונן ירמיה (ירמיהו ו, כו) בת עמי חגרי שק והתפלשי באפר אבל יחיד עשי לך מספד תמרורים כי פתאום יבא השודד עלינו עליך לא נאמר אלא עלינו כביכול עלי ועליך בא שודד,אמר רב יהודה אמר רב מאי דכתיב (מיכה ב, ב) ועשקו גבר וביתו ואיש ונחלתו מעשה באדם אחד שנתן עיניו באשת רבו ושוליא דנגרי הוה,פעם אחת הוצרך (רבו) ללות אמר לו שגר אשתך אצלי ואלונה שיגר אשתו אצלו שהה עמה שלשה ימים קדם ובא אצלו אמר לו אשתי ששיגרתי לך היכן היא אמר לו אני פטרתיה לאלתר ושמעתי שהתינוקות נתעללו בה בדרך,אמר לו מה אעשה אמר לו אם אתה שומע לעצתי גרשה אמר לו כתובתה מרובה אמר לו אני אלווך ותן לה כתובתה עמד זה וגרשה הלך הוא ונשאה,כיון שהגיע זמנו ולא היה לו לפורעו אמר לו בא ועשה עמי בחובך והיו הם יושבים ואוכלים ושותין והוא היה עומד ומשקה עליהן והיו דמעות נושרות מעיניו ונופלות בכוסיהן ועל אותה שעה נתחתם גזר דין ואמרי לה על שתי פתילות בנר אחד:,לקח מן הסיקריקון וכו\': אמר רב לא שנו אלא דאמר לו לך חזק וקני אבל בשטר קנה ושמואל אמר אף בשטר נמי לא קנה עד שיכתוב לו אחריות' ' None||56b in truth, you are a king, if not now, then in the future. As if you are not a king, Jerusalem will not be handed over into your hand, as it is written: “And the Lebanon shall fall by a mighty one” (Isaiah 10:34). And “mighty one” means only a king, as it is written: “And their mighty one shall be of themselves, and their ruler shall proceed from the midst of them” (Jeremiah 30:21), indicating that “mighty one” parallels “ruler.” And “Lebanon” means only the Temple, as it is stated: “That good mountain and the Lebanon” (Deuteronomy 3:25). And as for what you said with your second comment: If I am a king why didn’t you come to me until now, there are zealots among us who did not allow us to do this.,Understanding that Rabban Yoḥa ben Zakkai was prepared to ask him not to destroy the Temple, Vespasian said to him: If there is a barrel of honey and a snake derakon is wrapped around it, wouldn’t they break the barrel in order to kill the snake? In similar fashion, I am forced to destroy the city of Jerusalem in order to kill the zealots barricaded within it. Rabban Yoḥa ben Zakkai was silent and did not answer. In light of this, Rav Yosef later read the following verse about him, and some say that it was Rabbi Akiva who applied the verse to Rabban Yoḥa ben Zakkai: “I am the Lord…Who turns wise men backward and makes their knowledge foolish” (Isaiah 44:25). As Rabban Yoḥa ben Zakkai should have said the following to Vespasian in response: In such a case, we take tongs, remove the snake, and kill it, and in this way we leave the barrel intact. So too, you should kill the rebels and leave the city as it is.,In the meantime, as they were talking, a messenger feristaka arrived from Rome, and said to him: Rise, for the emperor has died, and the noblemen of Rome plan to appoint you as their leader and make you the next emperor. At that time Vespasian was wearing only one shoe, and when he tried to put on the other one, it would not go on his foot. He then tried to remove the other shoe that he was already wearing, but it would not come off. He said: What is this?,Rabban Yoḥa ben Zakkai said to him: Be not distressed or troubled, for good tidings have reached you, as it is written: “Good tidings make the bone fat” (Proverbs 15:30), and your feet have grown fatter out of joy and satisfaction. Vespasian said to him: But what is the remedy? What must I do in order to put on my shoe? Rabban Yoḥa ben Zakkai said to him: Have someone with whom you are displeased come and pass before you, as it is written: “A broken spirit dries the bones” (Proverbs 17:22). He did this, and his shoe went on his foot. Vespasian said to him: Since you are so wise, why didn’t you come to see me until now? Rabban Yoḥa ben Zakkai said to him: But didn’t I already tell you? Vespasian said to him: I also told you what I had to say.,Vespasian then said to Rabban Yoḥa ben Zakkai: I will be going to Rome to accept my new position, and I will send someone else in my place to continue besieging the city and waging war against it. But before I leave, ask something of me that I can give you. Rabban Yoḥa ben Zakkai said to him: Give me Yavne and its Sages and do not destroy it, and spare the dynasty of Rabban Gamliel and do not kill them as if they were rebels, and lastly give me doctors to heal Rabbi Tzadok. Rav Yosef read the following verse about him, and some say that it was Rabbi Akiva who applied the verse to Rabban Yoḥa ben Zakkai: “I am the Lord…Who turns wise men backward and makes their knowledge foolish” (Isaiah 44:25), as he should have said to him to leave the Jews alone this time.,And why didn’t Rabban Yoḥa ben Zakkai make this request? He maintained that Vespasian might not do that much for him, and there would not be even a small amount of salvation. Therefore, he made only a modest request, in the hope that he would receive at least that much.,The Gemara asks: What was he requesting when he asked for doctors to heal Rabbi Tzadok? How did they heal him? The first day they gave him water to drink that contained bran parei. The next day they gave him water containing flour mixed with bran sipuka. The following day they gave him water containing flour. In this way they slowly restored his ability to eat, allowing his stomach to broaden little by little.,§ Vespasian went back to Rome and sent Titus in his place. The Gemara cites a verse that was expounded as referring to Titus: “And he shall say: Where is their God, their rock in whom they trusted?” (Deuteronomy 32:37). This is the wicked Titus, who insulted and blasphemed God on High.,What did Titus do when he conquered the Temple? He took a prostitute with his hand, and entered the Holy of Holies with her. He then spread out a Torah scroll underneath him and committed a sin, i.e., engaged in sexual intercourse, on it. Afterward he took a sword and cut into the curtain separating between the Sanctuary and the Holy of Holies. And a miracle was performed and blood spurted forth. Seeing the blood, he mistakenly thought that he had killed himself. Here, the term himself is a euphemism for God. Titus saw blood issuing forth from the curtain in God’s meeting place, the Temple, and he took it as a sign that he had succeeded in killing God Himself. As it is stated: “Your enemies roar in the midst of Your meeting place; they have set up their own signs for signs” (Psalms 74:4).,Abba Ḥa says: The verse states: “Who is strong like You, O Lord?” (Psalms 89:9). Who is strong and indurate like You, as You hear the abuse and the blasphemy of that wicked man and remain silent. Similarly, the school of Rabbi Yishmael taught that the verse: “Who is like You, O Lord, among the gods elim” (Exodus 15:11), should be read as: Who is like You among the mute ilmim, for You conduct Yourself like a mute and remain silent in the face of Your blasphemers.,What else did Titus do? He took the curtain and formed it like a large basket, and brought all of the sacred vessels of the Temple and placed them in it. And he put them on a ship to go and be praised in his city that he had conquered Jerusalem, as it is stated: “And so I saw the wicked buried, and come to their rest; but those that had done right were gone from the holy place, and were forgotten in the city; this also is vanity” (Ecclesiastes 8:10). Do not read the word as “buried kevurim.” Rather, read it as collected kevutzim. And do not read the word as “and were forgotten veyishtakeḥu.” Rather, read it as: And they were praised veyishtabeḥu. According to this interpretation, the verse speaks of those who will gather and collect items “from the holy place,” the Temple, and be praised in their city about what they had done.,There are those who say that the verse is to be read as written, as it is referring to items that were actually buried. This is because even items that had been buried were revealed to them, i.e., Titus and his soldiers, as they found all of the sacred vessels.,It is further related about Titus that he was once traveling at sea and a wave rose up against him and threatened to drown him. Titus said: It seems to me that their God, the God of Israel, has power only in water. Pharaoh rose against them and He drowned him in water. Sisera rose against them and He drowned him in water. Here too, He has risen up against me to drown me in water. If He is really mighty, let Him go up on dry land and there wage war against me. A Divine Voice issued forth and said to him: Wicked one, son of a wicked one, grandson of Esau the wicked, for you are among his descendants and act just like him, I have a lowly creature in My world and it is called a gnat.,The Gemara interjects: Why is it called a lowly creature? It is called this because it has an entrance for taking in food, but it does not have an exit for excretion.,The Gemara resumes its story about Titus. The Divine Voice continued: Go up on dry land and make war with it. He went up on dry land, and a gnat came, entered his nostril, and picked at his brain for seven years. Titus suffered greatly from this until one day he passed by the gate of a blacksmith’s shop. The gnat heard the sound of a hammer and was silent and still. Titus said: I see that there is a remedy for my pain. Every day they would bring a blacksmith who hammered before him. He would give four dinars as payment to a gentile blacksmith, and to a Jew he would simply say: It is enough for you that you see your enemy in so much pain. He did this for thirty days and it was effective until then. From that point forward, since the gnat became accustomed to the hammering, it became accustomed to it, and once again it began to pick away at Titus’s brain.,It is taught in a baraita that Rabbi Pineḥas ben Arova said: I was at that time among the noblemen of Rome, and when Titus died they split open his head and found that the gnat had grown to the size of a sparrow weighing two sela. It was taught in another baraita: It was like a one-year-old pigeon weighing two litra.,Abaye said: We have a tradition that its mouth was made of copper and its claws were fashioned of iron. When Titus was dying, he said to his attendants: Burn that man, i.e., me, and scatter his ashes across the seven seas, so that the God of the Jews should not find me and stand me for judgment.,§ The Gemara relates: Onkelos bar Kalonikos, the son of Titus’s sister, wanted to convert to Judaism. He went and raised Titus from the grave through necromancy, and said to him: Who is most important in that world where you are now? Titus said to him: The Jewish people. Onkelos asked him: Should I then attach myself to them here in this world? Titus said to him: Their commandments are numerous, and you will not be able to fulfill them. It is best that you do as follows: Go out and battle against them in that world, and you will become the chief, as it is written: “Her adversaries tzareha have become the chief” (Lamentations 1:5), which means: Anyone who distresses meitzer Israel will become the chief. Onkelos said to him: What is the punishment of that man, a euphemism for Titus himself, in the next world? Titus said to him: 57a That which he decreed against himself, as he undergoes the following: Every day his ashes are gathered, and they judge him, and they burn him, and they scatter him over the seven seas.,Onkelos then went and raised Balaam from the grave through necromancy. He said to him: Who is most important in that world where you are now? Balaam said to him: The Jewish people. Onkelos asked him: Should I then attach myself to them here in this world? Balaam said to him: You shall not seek their peace or their welfare all the days (see Deuteronomy 23:7). Onkelos said to him: What is the punishment of that man, a euphemism for Balaam himself, in the next world? Balaam said to him: He is cooked in boiling semen, as he caused Israel to engage in licentious behavior with the daughters of Moab.,Onkelos then went and raised Jesus the Nazarene from the grave through necromancy. Onkelos said to him: Who is most important in that world where you are now? Jesus said to him: The Jewish people. Onkelos asked him: Should I then attach myself to them in this world? Jesus said to him: Their welfare you shall seek, their misfortune you shall not seek, for anyone who touches them is regarded as if he were touching the apple of his eye (see Zechariah 2:12).,Onkelos said to him: What is the punishment of that man, a euphemism for Jesus himself, in the next world? Jesus said to him: He is punished with boiling excrement. As the Master said: Anyone who mocks the words of the Sages will be sentenced to boiling excrement. And this was his sin, as he mocked the words of the Sages. The Gemara comments: Come and see the difference between the sinners of Israel and the prophets of the nations of the world. As Balaam, who was a prophet, wished Israel harm, whereas Jesus the Nazarene, who was a Jewish sinner, sought their well-being.,To conclude the story of Kamtza and bar Kamtza and the destruction of Jerusalem, the Gemara cites a baraita. It is taught: Rabbi Elazar says: Come and see how great is the power of shame, for the Holy One, Blessed be He, assisted bar Kamtza, who had been humiliated, and due to this humiliation and shame He destroyed His Temple and burned His Sanctuary.,§ It was previously mentioned (55b) that the place known as the King’s Mountain Tur Malka was destroyed on account of a rooster and a hen. The details of what happened are as follows: It was customary in that place that when they would lead a bride and groom to their wedding, they would take out a rooster and a hen before them, as if to say in the manner of a good omen: Be fruitful and multiply like chickens.,One day a troop gunda of Roman soldiers passed by there while a wedding was taking place and took the rooster and hen from them. The residents of the city fell upon them and beat them. The soldiers came and said to the emperor: The Jews have rebelled against you. The emperor then came against them in war. Among the residents of the King’s Mountain there was a certain man named bar Deroma who could jump the distance of a mil, and he killed many of the Romans, who were powerless to stand up against him. The emperor then took his crown and set it on the ground as a sign of mourning. He said: Master of the Universe, if it is pleasing to You, do not give over that man, a euphemism for himself, and his kingdom into the hands of only one man.,In the end it was the words issuing from his own mouth that caused bar Deroma to stumble, as he uttered this verse in complaint against God: “Have You not rejected us, O God, so that You go not forth, O God, with our hosts?” (Psalms 60:12). The Gemara asks: But did not David also say this? The Gemara answers: David uttered these words as a question, wondering whether they were true, whereas bar Deroma pronounced them as a statement of fact.,The Gemara recounts what happened to bar Deroma: He entered an outhouse, a snake came and eviscerated him, and he died. The emperor said: Since a miracle was performed for me, as I had no part in bar Deroma’s death, I will let the rest of the people be this time and take no further action against them. He let them be and went on his way. They leapt about, ate, drank, and lit so many candles in celebration that the image bilyona imprinted on a seal gushpanka was visible from a distance of a mil. The emperor then said: The Jews are rejoicing over me. So he went back and came against them.,Rav Asi says: Three hundred thousand men with drawn swords entered the King’s Mountain and massacred its inhabitants for three days and three nights. And at the same time on the other side of the mountain, weddings and other festivities continued to be celebrated, and they did not know about each other, owing to the enormous size of the place.,§ Concerning the verse: “The Lord has swallowed up without pity all the habitations of Jacob” (Lamentations 2:2), it is related that when Ravin came from Eretz Yisrael to Babylonia he said that Rabbi Yoḥa says: This is referring to the six hundred thousand cities that King Yannai had in the King’s Mountain. As Rav Yehuda says that Rav Asi says: King Yannai had six hundred thousand cities in the King’s Mountain, and each of them had a population as great as the number of those who left Egypt, except for three of those cities, the population of which was double the number of those who left Egypt.,These are those three cities: Kefar Bish, Kefar Shiḥalayim, and Kefar Dikhrayya. The Gemara explains the meaning of these place-names. Kefar Bish, Evil Town, was called by that name because its inhabitants would not open their houses to guests. Kefar Shiḥalayim was referred to by that name because their livelihood was derived from the cultivation of cress shaḥalayim. As for Kefar Dikhrayya, Town of Males, Rabbi Yoḥa says: Their women would first give birth to boys, and afterward give birth to girls, and then they would stop having children.,Ulla said: I myself saw that place, and it could not hold even six hundred thousand reeds, all the more so that number of people. A certain heretic said to Rabbi Ḥanina: You lie with your exorbitant exaggerations. Rabbi Ḥanina said to him: With regard to Eretz Yisrael it is written: Land of the deer (see Jeremiah 3:19). Just as the skin of a deer cannot hold its flesh, for after the animal is skinned, its hide shrinks, so too, with regard to Eretz Yisrael, when it is settled, it expands, but when it is not settled, it contracts. This explains how a place that is so small today could have been so highly populated prior to the Temple’s destruction.,§ The Gemara relates that Rav Minyumi bar Ḥilkiya, Rav Ḥilkiya bar Toviya, and Rav Huna bar Ḥiyya were once sitting together. They said: If there is someone who has heard anything about Kefar Sekhanya of Egypt, which was in that region, let him relate it.,One of them began the discussion and said: There was an incident involving a betrothed man and woman from there who were taken captive by gentiles and the latter married them off to each other. The woman said to the man: Please do not touch me, as I do not have a marriage contract from you, and it is prohibited for us to live together without one. And until the day of his death the man did not touch the woman.,And when he died without having touched her, the woman said to the Sages: Eulogize this man who conquered shepitpet his passion beyitzro more than Joseph. As in the case of Joseph it was only for a short time that he had to overpower his inclination and resist Potiphar’s wife (see Genesis, chapter 39), whereas this man struggled with his passion each and every day. Furthermore, Joseph was not in one bed with Potiphar’s wife, whereas this man was in one bed with his wife. In addition, with Joseph the woman was not his wife, whereas with this man she was his wife, as she was already betrothed to him.,Another Sage began his remarks and said: It once happened that the market price of forty se’a of grain stood at one dinar. And then the rate went down one se’a modeya, so that only thirty-nine se’a were sold for a dinar. And they checked to see what sin had caused this, and they found a father and son who had engaged in sexual intercourse with a betrothed young woman on Yom Kippur. They brought the offenders to court and stoned them, and the rate returned to its former level.,Yet another Sage began his remarks and said: There was an incident there involving a man who set his eyes upon his wife to divorce her, but her marriage contract was large and he wished to avoid having to pay it. What did he do? He went and invited his friends, gave them food and drink, made them drunk, and lay his friends and his wife in one bed. He then brought the white of an egg, which has the appearance of semen, and placed it on the sheet between them. He then stood witnesses over them so that they could offer testimony, and went to court claiming that his wife had committed adultery.,A certain Elder of the disciples of Shammai the Elder was there, and Bava ben Buta was his name. He said to them: This is the tradition that I received from Shammai the Elder: Egg white on a bedsheet contracts and hardens when heated by fire, whereas semen is absorbed into the sheet by the fire. They checked the matter and found in accordance with his statement that the substance on the sheet was not semen but egg white. They then brought the husband to court, administered lashes to him, and made him pay his wife’s marriage contract in full.,Abaye said to Rav Yosef: But since those in the city were so righteous, what is the reason that they were punished and destroyed? Rav Yosef said to him: It is because they did not mourn for Jerusalem, as it is written: “Rejoice with Jerusalem, and be glad with her, all you that love her, rejoice with joy with her, all you that did mourn for her” (Isaiah 66:10). The verse teaches that one who mourns for Jerusalem will rejoice in its rebuilding, and one who fails to mourn for Jerusalem is destroyed.,§ It was stated earlier that the city of Beitar was destroyed on account of a shaft from a carriage. The Gemara explains that it was customary in Beitar that when a boy was born they would plant a cedar tree and when a girl was born they would plant a cypress tornita. And when they would later marry each other they would cut down these trees and construct a wedding canopy for them with their branches. One day the emperor’s daughter passed by there and the shaft of the carriage in which she was riding broke. Her attendants chopped down a cedar from among those trees and brought it to her. Owing to the importance that they attached to their custom, the residents of Beitar came and fell upon them and beat them. The attendants came and said to the emperor: The Jews have rebelled against you. The emperor then came against them in war.,It was in connection with the war that ensued that the Sages expounded the following verse: “He has cut off in His fierce anger all the horn of Israel” (Lamentations 2:3). Rabbi Zeira says that Rabbi Abbahu says that Rabbi Yoḥa says: These are the eighty thousand officers bearing battle trumpets in their hands, who entered the city of Beitar when the enemy took it and killed men, women, and children until their blood flowed into the Great Sea. Lest you say that the city was close to the sea, know that it was a mil away.,It is similarly taught in a baraita that Rabbi Eliezer the Great says: There are two rivers in the Yadayim Valley in that region, one flowing one way and one flowing the other way. And the Sages estimated that in the aftermath of this war these rivers were filled with two parts water to one part blood. Likewise, it was taught in a baraita: For seven years the gentiles harvested their vineyards that had been soaked with the blood of Israel without requiring any additional fertilizer. 57b § With regard to the Babylonian exile following the destruction of the First Temple, Rabbi Ḥiyya bar Avin says that Rabbi Yehoshua ben Korḥa says: An old man from among the inhabitants of Jerusalem related to me: In this valley that lies before you, Nebuzaradan, captain of the guard of the Babylonian king Nebuchadnezzar, killed 2,110,000 people. And in Jerusalem itself he killed 940,000 people on one stone, until the blood of his victims flowed and touched the blood of Zechariah to fulfill what is stated: “And blood touches blood” (Hosea 4:2).,The Gemara clarifies the details of what happened: Nebuzaradan found the blood of Zechariah, the son of Jehoiada the priest, and saw that it was bubbling up from the ground, and he said: What is this? Those in the Temple said to him: It is sacrificial blood that had been poured there. He brought animal blood, compared it to the blood bubbling up from the ground, and saw that it was not similar to it.,Nebuzaradan said to them: If you tell me whose blood this is, it will be well for you. But if not, I will comb your flesh with iron combs. They said to him: What shall we say to you? He was a prophet among us, who used to rebuke us about heavenly matters, and we rose up against him, and killed him (II\xa0Chronicles 24:20–22), and for many years now his blood has not settled.,Nebuzaradan said to them: I will appease Zechariah. He brought the members of the Great Sanhedrin and of a lesser Sanhedrin and killed them alongside the bubbling blood, but it still did not settle. He then brought young men and virgins and killed them alongside it, but it still did not settle. He then brought schoolchildren and killed them alongside it, but it still did not settle. Finally Nebuzaradan said to him: Zechariah, Zechariah, I have killed the best of them. Would it please you if I destroyed them all? When he said this, the blood at last settled.,At that moment Nebuzaradan contemplated the idea of repentance and said to himself: If, for the death of one soul, that of Zechariah, God punishes the Jewish people in this manner, then that man, that is to say, I, who has killed all of those souls, all the more so will be I be subject to great punishment from God. He fled, sent to his house a document detailing what was to be done with his property, and converted to Judaism.,A Sage taught a baraita relating to this matter: Naaman, commander of the army of the king of Aram (see II\xa0Kings, chapter 5), was not a convert, as he did not accept all of the mitzvot, but rather he was a ger toshav, a gentile who resides in Eretz Israel and observes the seven Noahide mitzvot. Nebuzaradan, by contrast, was a convert, as explained previously.,The Gemara adds that some of Haman’s descendants studied Torah in Bnei Brak, and some of Sisera’s descendants taught children Torah in Jerusalem, and some of Sennacherib’s descendants taught Torah in public. Who are they? They are Shemaya and Avtalyon, the teachers of Hillel the Elder.,As for the incident involving the blood of Zechariah, this is alluded to by that which is written: “I have set her blood upon the bare rock that it should not be covered” (Ezekiel 24:8).,§ Apropos its discussion of the destruction of the Temple and the calamities that befell Israel, the Gemara cites the verse: “The voice is the voice of Jacob, but the hands are the hands of Esau” (Genesis 27:22), which the Sages expounded as follows: “The voice”; this is the cry stirred up by the emperor Hadrian, who caused the Jewish people to cry out when he killed six hundred thousand on six hundred thousand in Alexandria of Egypt, twice the number of men who left Egypt. “The voice of Jacob”; this is the cry aroused by the emperor Vespasian, who killed four million people in the city of Beitar. And some say: He killed forty million people. “And the hands are the hands of Esau”; this is the wicked kingdom of Rome that destroyed our Temple, burned our Sanctuary, and exiled us from our land.,Alternatively, “the voice is the voice of Jacob” means that no prayer is effective in the world unless some member of the seed of Jacob has a part in it. The second clause in the verse, “and the hands are the hands of Esau,” means that no war grants victory unless some member of the seed of Esau has a part in it.,And this is what Rabbi Elazar says: The verse that says: “You shall be hid from the scourge of the tongue” (Job 5:21), means: You shall need to hide on account of quarrels provoked by the tongue. Rav Yehuda says that Rav says: What is the meaning of that which is written: “By the rivers of Babylonia, there we sat down and wept, when we remembered Zion” (Psalms 137:1)? This teaches that the Holy One, Blessed be He, showed David the destruction of the First Temple and the destruction of the Second Temple. He saw the destruction of the First Temple, as it is stated: “By the rivers of Babylon, there we sat down and wept.” He saw the destruction of the Second Temple, as it is written later in that same psalm: “Remember, O Lord, against the children of Edom the day of Jerusalem, when they said: Raze it, raze it, to its very foundation” (Psalms 137:7), as the Second Temple was destroyed by the Romans, “the children of Edom.”,Rav Yehuda says that Shmuel says, and some say that it was Rabbi Ami who says this, and some say that it was taught in a baraita: There was an incident involving four hundred boys and girls who were taken as captives for the purpose of prostitution. These children sensed on their own what they were expected to do, and they said: If we commit suicide and drown in the sea, will we come to eternal life in the World-to-Come? The oldest child among them expounded the verse: “The Lord said, I will bring back from Bashan, I will bring them back from the depths of the sea” (Psalms 68:23). “I will bring back from Bashan,” i.e., from between the teeth bein shen of the lion, and “I will bring them back from the depths of the sea” is referring to those who drown in the sea for the sake of Heaven.,When the girls heard this, they all leapt and fell into the sea. The boys then drew an a fortiori inference with regard to themselves and said: If these girls, for whom sexual intercourse with men is their natural way, act in such a manner, then we, for whom sexual intercourse with men is not our natural way, should all the more so conduct ourselves likewise. They too leapt into the sea. Concerning them and others like them the verse states: “As For Your sake we are killed all the day long; we are reckoned as sheep for the slaughter” (Psalms 44:23).,And Rav Yehuda said: This verse applies to the woman and her seven sons who died as martyrs for the sake of the sanctification of God’s name. The incident occurred as follows: They brought in the first of the woman’s sons before the emperor and said to him: Worship the idol. He said to them: I cannot do so, as it is written in the Torah: “I am the Lord your God” (Exodus 20:2). They immediately took him out and killed him.,And they then brought in another son before the emperor, and said to him: Worship the idol. He said to them: I cannot do so, as it is written in the Torah: “You shall have no other gods beside Me” (Exodus 20:3). And so they took him out and killed him. They then brought in yet another son before the emperor, and said to him: Worship the idol. He said to them: I cannot do so, as it is written in the Torah: “He that sacrifices to any god, save to the Lord only, he shall be utterly destroyed” (Exodus 22:19). And so they took him out and killed him.,They then brought in another son, and said to him: Worship the idol. He said to them: I cannot do so, as it is written in the Torah: “You shall not bow down to any other god” (Exodus 34:14). And so they took him out and killed him. They then brought in yet another son, and said to him: Worship the idol. He said to them: I cannot do so, as it is written in the Torah: “Hear, O Israel, the Lord is our God, the Lord is One” (Deuteronomy 6:4). And so they took him out and killed him.,They then brought in another son, and said to him: Worship the idol. He said to them: I cannot do so, as it is written in the Torah: “Know therefore this today, and consider it in your heart, that the Lord, He is God in heaven above and upon the earth beneath; there is no other” (Deuteronomy 4:39). And so they took him out and killed him.,They then brought in yet another son, and said to him: Worship the idol. He said to them: I cannot do so, as it is written in the Torah: “You have avouched the Lord this day to be your God…and the Lord has avouched you this day to be a people for His own possession” (Deuteronomy 26:17–18). We already took an oath to the Holy One, Blessed be He, that we will not exchange Him for a different god, and He too has taken an oath to us that He will not exchange us for another nation.,It was the youngest brother who had said this, and the emperor pitied him. Seeking a way to spare the boy’s life, the emperor said to him: I will throw down my seal before you; bend over and pick it up, so that people will say that he has accepted the king’s authority harmana. The boy said to him: Woe ḥaval to you, Caesar, woe to you, Caesar. If you think that for the sake of your honor I should fulfill your command and do this, then for the sake of the honor of the Holy One, Blessed be He, all the more so should I fulfill His command.,As they were taking him out to be killed, his mother said to them: Give him to me so that I may give him a small kiss. She said to him: My son, go and say to your father Abraham, You bound one son to the altar, but I bound seven altars. She too in the end went up to the roof, fell, and died. A Divine Voice emerged and said: “A joyful mother of children” (Psalms 113:9), as she raised her children to be devoted in their service of God.,Rabbi Yehoshua ben Levi says concerning the verse: “For Your sake we are killed all the day long” (Psalms 44:23), that this is referring to circumcision, which was given for the eighth day, as the blood of our newborn sons is spilled for the sake of the covet with God. Rabbi Shimon ben Lakish says: This verse was stated in reference to Torah scholars who demonstrate the halakhot of slaughter on themselves, meaning that they demonstrate on their own bodies how ritual slaughter should be performed and occasionally injure themselves in the process. This is as Rava says: A person may demonstrate anything using himself to illustrate the act except for slaughter and another matter, a euphemism for sexual intercourse.,Rav Naḥman bar Yitzḥak says: These people in the verse are Torah scholars who kill themselves over the words of Torah, in accordance with the statement of Rabbi Shimon ben Lakish. As Rabbi Shimon ben Lakish says: The words of the Torah endure only for one who kills himself over them, as it is stated: “This is the Torah, when a man dies in a tent” (Numbers 19:14). Rabba bar bar Ḥana says that Rabbi Yoḥa says: Forty se’a 58a of phylactery boxes were found on the heads of those killed in Beitar. Rabbi Yannai, son of Rabbi Yishmael, says: There were found three large baskets each holding forty se’a of phylactery boxes. And it was taught in a baraita: There were forty large baskets each holding three se’a.,The Gemara notes: And these Sages do not disagree: This Sage is referring to phylacteries of the head, whereas this Sage is referring to phylacteries of the arm, for owing to the different manners in which they are fashioned, they are also different in size.,Rabbi Asi says: Four kav of brains from children whose skulls were smashed were found on one stone. Ulla says: Nine kav. Rav Kahana said, and some say that it was Sheila bar Mari who said: What is the verse from which it is derived? “O daughter of Babylon, marked for devastation; happy is he who shall repay you your recompense for what you have done to us. Happy is he who shall seize and dash your little ones against the rock” (Psalms 137:8–9).,§ The verse states: “The precious sons of Zion, comparable to fine gold” (Lamentations 4:2). What is the meaning of the expression “comparable to fine gold”? If we say that it means they were covered in fine gold piza, this is difficult; but didn’t the school of Rabbi Sheila say: Two istira weights of fine gold came down into the world, one in Rome and one in all the rest of the world. If so, it is certainly impossible to cover the inhabitants of Jerusalem with fine gold, as there is not enough of it in the entire world to do so. Rather, this means that they would be so attractive that they would disgrace fine gold because of their beauty.,The Gemara relates that initially the noblemen of Rome would keep an image imprinted on a seal by their beds and engage in sexual intercourse opposite that image, so that they would beget children of similar beauty. From this point forward, from the time of the Great Revolt, they would bring Jewish children, tie them to the foot of their beds, and engage in sexual intercourse across from them, because they were so handsome.,It is related that it once happened that they did this to two children, and one of them said to the other: Where is this affliction written in the Torah? The other said to him: As it is written: “Also every sickness, and every plague, which is not written in the book of this Torah” (Deuteronomy 28:61). The first one said: How far am I in my studies from this, i.e., how much more would I have had to learn in order to reach this verse? The other said: Had you gone on one and a half columns pusta, you would have reached this. The first child said to the other: Had I reached this verse, I would not have needed you, as I would have known on my own that the verse was speaking about this.,Rav Yehuda says that Shmuel says in the name of Rabban Shimon ben Gamliel: What is the meaning of that which is written: “My eye affects my soul because of all the daughters of my city” (Lamentations 3:51)? There were four hundred synagogues in the city of Beitar, and in each and every one of them there were four hundred schoolteachers, and each and every one of these teachers had four hundred schoolchildren.,And when the enemy entered there, these schoolchildren stabbed them with their pens beḥotreihen. And when the enemy prevailed and caught them, they wrapped the children in their scrolls and lit them on fire.,The Sages taught another baraita (Tosefta, Horayot 2:5) relating to the fate of the Jewish children: There was an incident involving Rabbi Yehoshua ben Ḥaya who once went to the great city of Rome, where they said to him: There is a child in prison with beautiful eyes and an attractive appearance, and his curly hair is arranged in locks. Rabbi Yehoshua went and stood by the entrance to the prison. He said, as if speaking to himself: “Who gave Jacob for a spoil, and Israel to the robbers?” (Isaiah 42:24). That child answered by reciting the continuation of the verse: “Did not the Lord, He against Whom we have sinned, and in Whose ways they would not walk, neither were they obedient to His law?”,Rabbi Yehoshua said: I am certain that, if given the opportunity, this child will issue halakhic rulings in Israel, as he is already exceedingly wise. He said: I take an oath by the Temple service that I will not move from here until I ransom him for whatever sum of money they set for him. They said that he did not move from there until he ransomed him for a great sum of money, and not even a few days had passed when this child then issued halakhic rulings in Israel. And who was this child? This was Rabbi Yishmael ben Elisha.,Rav Yehuda says that Rav says: There was an incident involving the son and the daughter of Rabbi Yishmael ben Elisha the High Priest, who were taken captive and sold into slavery to two different masters. After some time the two masters met in a certain place. This master said: I have a male slave whose beauty is unmatched in all of the world, and that master said: I have a female slave whose beauty is unmatched in all of the world.,The two masters said: Come, let us marry these two slaves to one another and divide the children born to them between us, as they will certainly be very beautiful. They secluded them in a room. This one, the son, sat in one corner, and that one, the daughter, sat in the other corner. He said: I am a priest and the descendant of High Priests. Shall I marry a female slave? And she said: I am the daughter of a priest and the descendant of High Priests. Shall I be married to a male slave? And they wept all through the night.,When dawn arrived they recognized each other and saw that they were brother and sister. They fell on each other and burst into tears until their souls departed due to their great distress. And with regard to them and others like them, Jeremiah lamented: “For these things I weep; my eye, my eye runs down with water” (Lamentations 1:16).,Reish Lakish says: There was an incident involving a certain woman named Tzafenat bat Peniel. And why was she called this? She was called Tzafenat because they would all gaze tzofin at her beauty, and she was called bat Peniel because she was the daughter bat of the High Priest who served in the innermost sanctum lifnai velefnim of the Temple.,And it happened that she was taken captive and her captor abused and raped her all night. The next day he dressed her in seven garments and took her out to sell her. A certain man who was especially ugly came and said to the man who was selling her: Show me her beauty. He said to him: Good-for-nothing, if you wish to buy her then buy her, for there is no beauty like hers in all of the world.,The potential buyer said to the seller: Even so, I wish to see for myself. He removed the six outermost garments, and she herself tore the seventh, and rolled in ashes. She said before God: Master of the Universe, even if You have shown no pity to us, and have allowed us to be disgraced in this way, why have You not shown pity to the sanctity of Your mighty name by which we are called?,And with regard to her and others like her, Jeremiah lamented: “O daughter of My people, gird yourself with sackcloth and roll in ashes; make you mourning as for an only son, most bitter lamentation, for the spoiler shall suddenly come upon us” (Jeremiah 6:26). It is not stated: Upon you, but rather “upon us,” for the spoiler shall come, as it were, both over Me and over you. God Himself shares this pain and His name is also disgraced.,§ Rav Yehuda says that Rav says: What is the meaning of that which is written: “And they covet fields, and take them by violence; and houses, and take them away; so they oppress a man and his house, even a man and his heritage” (Micah 2:2)? There was an incident involving a certain man who set his eyes on his master’s wife, and he was a carpenter’s apprentice shulya.,One time his master needed to borrow some money, and his apprentice said to him: Send your wife to me and I will lend her the money. He sent his wife to him, and the apprentice stayed with her for three days. He then went back to his master before she did, and the master said to him: Where is my wife whom I sent to you? The apprentice said to him: I sent her back immediately, but I heard that the youth abused and raped her on the way.,The master said to his apprentice: What shall I do? The apprentice said to him: If you listen to my advice, divorce her. He said to him: But her marriage contract is large and I do not have the money to pay it. The apprentice said to him: I will lend you the money, and you will give her payment of her marriage contract. The master arose and divorced her, and the apprentice went and married her.,When the time came that the debt was due, and he did not have the means with which to repay it, the apprentice said to his master: |