1. Septuagint, Tobit, 12.12, 14.4-14.7 (th cent. BCE - 2nd cent. BCE)
Tagged with subjects: โข Day, of the Destruction of Iniquity/Sin/Wickedness โข Flood/Deluge, Great/Noahs, Destruction of โข Nineveh, destruction of โข Temple destruction of Jerusalem โข Temple, Destruction of First โข Temple, Destruction of Second โข 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
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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 |
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2. Hebrew Bible, Song of Songs, 1.2 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Temple, destruction of โข 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
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1.2 ืึดืฉืึผึธืงึตื ึดื ืึดื ึผึฐืฉืึดืืงืึนืช ืคึผึดืืืึผ ืึผึดืึพืืึนืึดืื ืึผึนืึถืืึธ ืึดืึผึธืึดืื'' None | sup>
1.2 Let him kiss me with the kisses of his mouthโ For thy love is better than wine.'' None |
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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: โข Destruction โข Destruction of the Second Temple โข Eschatology/Eschatological, Punishment/Destruction โข GodโIsrael relationship, destruction of temples in Jerusalem โข Ornaments, as causes destruction โข Romans and Rome, destruction of temple by โข Sudden/Quick Destruction โข Temple in Jerusalem, Destruction of โข Temple, Destruction of โข Temple, Jerusalem, destruction of xxv โข Temple, destruction of โข destruction of\n, Jerusalem/Jerusalem temple โข destruction of\n, Rome โข 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
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13.7 ืึผึดื ืึฐืกึดืืชึฐืึธ ืึธืึดืืึธ ืึถืึพืึดืึผึถืึธ ืืึนึพืึดื ึฐืึธ ืืึนึพืึดืชึผึฐืึธ ืืึน ืึตืฉืึถืช ืึตืืงึถืึธ ืืึน ืจึตืขึฒืึธ ืึฒืฉืึถืจ ืึผึฐื ึทืคึฐืฉืึฐืึธ ืึผึทืกึผึตืชึถืจ ืึตืืึนืจ ื ึตืึฐืึธื ืึฐื ึทืขึทืึฐืึธื ืึฑืึนืึดืื ืึฒืึตืจึดืื ืึฒืฉืึถืจ ืึนื ืึธืึทืขึฐืชึผึธ ืึทืชึผึธื ืึทืึฒืึนืชึถืืึธื
28.1 ืึฐืึธืึธื ืึดืึพืฉืึธืืึนืขึท ืชึผึดืฉืึฐืึทืข ืึผึฐืงืึนื ืึฐืืึธื ืึฑืึนืึถืืึธ ืึดืฉืึฐืึนืจ ืึทืขึฒืฉืืึนืช ืึถืชึพืึผึธืึพืึดืฆึฐืึบืชึธืื ืึฒืฉืึถืจ ืึธื ึนืึดื ืึฐืฆึทืึผึฐืึธ ืึทืึผืึนื ืึผื ึฐืชึธื ึฐืึธ ืึฐืืึธื ืึฑืึนืึถืืึธ ืขึถืึฐืืึนื ืขึทื ืึผึธืึพืึผืึนืึตื ืึธืึธืจึถืฅื
28.1 ืึฐืจึธืืึผ ืึผึธืึพืขึทืึผึตื ืึธืึธืจึถืฅ ืึผึดื ืฉืึตื ืึฐืืึธื ื ึดืงึฐืจึธื ืขึธืึถืืึธ ืึฐืึธืจึฐืืึผ ืึดืึผึถืึผึธื
28.48 ืึฐืขึธืึทืึฐืชึผึธ ืึถืชึพืึนืึฐืึถืืึธ ืึฒืฉืึถืจ ืึฐืฉืึทืึผึฐืึถื ึผืึผ ืึฐืืึธื ืึผึธืึฐ ืึผึฐืจึธืขึธื ืึผืึฐืฆึธืึธื ืึผืึฐืขึตืืจึนื ืึผืึฐืึนืกึถืจ ืึผึนื ืึฐื ึธืชึทื ืขึนื ืึผึทืจึฐืึถื ืขึทืึพืฆึทืึผึธืืจึถืึธ ืขึทื ืึดืฉืึฐืึดืืืึน ืึนืชึธืึฐื
30.3 ืึฐืฉืึธื ืึฐืืึธื ืึฑืึนืึถืืึธ ืึถืชึพืฉืึฐืืึผืชึฐืึธ ืึฐืจึดืึฒืึถืึธ ืึฐืฉืึธื ืึฐืงึดืึผึถืฆึฐืึธ ืึดืึผึธืึพืึธืขึทืึผึดืื ืึฒืฉืึถืจ ืึฑืคึดืืฆึฐืึธ ืึฐืืึธื ืึฑืึนืึถืืึธ ืฉืึธืึผึธืื
30.19 ืึทืขึดืืึนืชึดื ืึธืึถื ืึทืึผืึนื ืึถืชึพืึทืฉืึผึธืึทืึดื ืึฐืึถืชึพืึธืึธืจึถืฅ ืึทืึทืึผึดืื ืึฐืึทืึผึธืึถืช ื ึธืชึทืชึผึดื ืึฐืคึธื ึถืืึธ ืึทืึผึฐืจึธืึธื ืึฐืึทืงึผึฐืึธืึธื ืึผืึธืึทืจึฐืชึผึธ ืึผึทืึทืึผึดืื ืึฐืึทืขึทื ืชึผึดืึฐืึถื ืึทืชึผึธื ืึฐืึทืจึฐืขึถืึธื
31.21 ืึฐืึธืึธื ืึผึดืึพืชึดืึฐืฆึถืืึธ ืึนืชืึน ืจึธืขืึนืช ืจึทืึผืึนืช ืึฐืฆึธืจืึนืช ืึฐืขึธื ึฐืชึธื ืึทืฉืึผึดืืจึธื ืึทืึผึนืืช ืึฐืคึธื ึธืื ืึฐืขึตื ืึผึดื ืึนื ืชึดืฉืึผึธืึทื ืึดืคึผึดื ืึทืจึฐืขืึน ืึผึดื ืึธืึทืขึฐืชึผึดื ืึถืชึพืึดืฆึฐืจืึน ืึฒืฉืึถืจ ืืึผื ืขึนืฉืึถื ืึทืึผืึนื ืึผึฐืึถืจึถื ืึฒืึดืืึถื ึผืึผ ืึถืึพืึธืึธืจึถืฅ ืึฒืฉืึถืจ ื ึดืฉืึฐืึผึธืขึฐืชึผึดืื' ' None | sup>
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.โ
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 |
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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: โข Day, of the Destruction of Iniquity/Sin/Wickedness โข Destruction โข Destruction of the Second Temple โข Destruction of the Temple โข Isaiah, Book of,โcity of destructionโ โข Minor, Two pillars, Adamโs prediction of two world destructions โข World,, Destruction of โข 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
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15.3 ืึฐืืึธื ืึดืืฉื ืึดืึฐืึธืึธื ืึฐืืึธื ืฉืึฐืืึนื
15.6 ืึฐืึดืื ึฐืึธ ืึฐืืึธื ื ึถืึฐืึผึธืจึดื ืึผึทืึผึนืึท ืึฐืึดืื ึฐืึธ ืึฐืืึธื ืชึผึดืจึฐืขึทืฅ ืืึนืึตืื 15.7 ืึผืึฐืจึนื ืึผึฐืืึนื ึฐืึธ ืชึผึทืึฒืจึนืก ืงึธืึถืืึธ ืชึผึฐืฉืึทืึผึทื ืึฒืจึนื ึฐืึธ ืึนืืึฐืึตืืึน ืึผึทืงึผึทืฉืื 15.8 ืึผืึฐืจืึผืึท ืึทืคึผึถืืึธ ื ึถืขึถืจึฐืืึผ ืึทืึดื ื ึดืฆึผึฐืืึผ ืึฐืืึนึพื ึตื ื ึนืึฐืึดืื ืงึธืคึฐืืึผ ืชึฐืึนืึนืช ืึผึฐืึถืึพืึธืื
15.11 ืึดืึพืึธืึนืึธื ืึผึธืึตืึดื ืึฐืืึธื ืึดื ืึผึธืึนืึธื ื ึถืึฐืึผึธืจ ืึผึทืงึผึนืึถืฉื ื ืึนืจึธื ืชึฐืึดืึผึนืช ืขึนืฉืึตื ืคึถืึถืื 15.12 ื ึธืึดืืชึธ ืึฐืึดืื ึฐืึธ ืชึผึดืึฐืึธืขึตืืึน ืึธืจึถืฅื
15.17 ืชึผึฐืึดืึตืืึน ืึฐืชึดืึผึธืขึตืืึน ืึผึฐืึทืจ ื ึทืึฒืึธืชึฐืึธ ืึธืืึนื ืึฐืฉืึดืึฐืชึผึฐืึธ ืคึผึธืขึทืึฐืชึผึธ ืึฐืืึธื ืึดืงึผึฐืึธืฉื ืึฒืึนื ึธื ืึผืึนื ึฐื ืึผ ืึธืึถืืึธื
34.1 ืึทืึผึนืืึถืจ ืึดื ึผึตื ืึธื ึนืึดื ืึผึนืจึตืช ืึผึฐืจึดืืช ื ึถืึถื ืึผึธืึพืขึทืึผึฐืึธ ืึถืขึฑืฉืึถื ื ึดืคึฐืึธืึนืช ืึฒืฉืึถืจ ืึนืึพื ึดืึฐืจึฐืืึผ ืึฐืึธืึพืึธืึธืจึถืฅ ืึผืึฐืึธืึพืึทืึผืึนืึดื ืึฐืจึธืึธื ืึธืึพืึธืขึธื ืึฒืฉืึถืจึพืึทืชึผึธื ืึฐืงึดืจึฐืึผืึน ืึถืชึพืึทืขึฒืฉืึตื ืึฐืืึธื ืึผึดืึพื ืึนืจึธื ืืึผื ืึฒืฉืึถืจ ืึฒื ึดื ืขึนืฉืึถื ืขึดืึผึธืึฐื
34.1 ืึทืึผึนืืึถืจ ืึฐืืึธื ืึถืึพืึนืฉืึถื ืคึผึฐืกึธืึพืึฐืึธ ืฉืึฐื ึตืึพืึปืึนืช ืึฒืึธื ึดืื ืึผึธืจึดืืฉืึนื ึดืื ืึฐืึธืชึทืึฐืชึผึดื ืขึทืึพืึทืึผึปืึนืช ืึถืชึพืึทืึผึฐืึธืจึดืื ืึฒืฉืึถืจ ืึธืืึผ ืขึทืึพืึทืึผึปืึนืช ืึธืจึดืืฉืึนื ึดืื ืึฒืฉืึถืจ ืฉืึดืึผึทืจึฐืชึผึธื
34.29 ืึทืึฐืึดื ืึผึฐืจึถืึถืช ืึนืฉืึถื ืึตืึทืจ ืกึดืื ึทื ืึผืฉืึฐื ึตื ืึปืึนืช ืึธืขึตืึปืช ืึผึฐืึทืึพืึนืฉืึถื ืึผึฐืจึดืึฐืชึผืึน ืึดืึพืึธืึธืจ ืึผืึนืฉืึถื ืึนืึพืึธืึทืข ืึผึดื ืงึธืจึทื ืขืึนืจ ืคึผึธื ึธืื ืึผึฐืึทืึผึฐืจืึน ืึดืชึผืึนื' ' None | sup>
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 upโ 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 handโ 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: โHew 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 Mosesโhand, 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 |
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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: โข Day, of Destruction โข Day, of the Destruction of Iniquity/Sin/Wickedness โข Eschatology/Eschatological, Punishment/Destruction โข Flood/Deluge, Great/Noahs, Destruction of โข Genesis, and the Dead Sea, and the destruction of Sodom โข God,destruction/punishment of โข Ornaments, as causes destruction โข Sodom and Gomorra,destruction of โข Sodom, Sodomite cities, destruction of โข Temple in Jerusalem, Destruction of โข Temple, destruction of Second โข World,, Destruction of โข death, destruction of โข destruction โข evil, destruction of โข five, the number, Sodomโs destruction parallel to โข five, the number, and the destruction of the Sodomite cities โข moths, destruction by โข 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
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1.1 ืึผึฐืจึตืืฉืึดืืช ืึผึธืจึธื ืึฑืึนืึดืื ืึตืช ืึทืฉืึผึธืึทืึดื ืึฐืึตืช ืึธืึธืจึถืฅื
1.1 ืึทืึผึดืงึฐืจึธื ืึฑืึนืึดืื ืึทืึผึทืึผึธืฉืึธื ืึถืจึถืฅ ืึผืึฐืึดืงึฐืึตื ืึทืึผึทืึดื ืงึธืจึธื ืึทืึผึดืื ืึทืึผึทืจึฐื ืึฑืึนืึดืื ืึผึดืึพืืึนืื 1.2 ืึฐืึธืึธืจึถืฅ ืึธืึฐืชึธื ืชึนืืึผ ืึธืึนืืึผ ืึฐืึนืฉืึถืึฐ ืขึทืึพืคึผึฐื ึตื ืชึฐืืึนื ืึฐืจืึผืึท ืึฑืึนืึดืื ืึฐืจึทืึถืคึถืช ืขึทืึพืคึผึฐื ึตื ืึทืึผึธืึดืื 1.2 ืึทืึผึนืืึถืจ ืึฑืึนืึดืื ืึดืฉืึฐืจึฐืฆืึผ ืึทืึผึทืึดื ืฉืึถืจึถืฅ ื ึถืคึถืฉื ืึทืึผึธื ืึฐืขืึนืฃ ืึฐืขืึนืคึตืฃ ืขึทืึพืึธืึธืจึถืฅ ืขึทืึพืคึผึฐื ึตื ืจึฐืงึดืืขึท ืึทืฉืึผึธืึธืึดืื 1.3 ืึทืึผึนืืึถืจ ืึฑืึนืึดืื ืึฐืึดื ืืึนืจ ืึทืึฐืึดืึพืืึนืจื 1.3 ืึผืึฐืึธืึพืึทืึผึทืช ืึธืึธืจึถืฅ ืึผืึฐืึธืึพืขืึนืฃ ืึทืฉืึผึธืึทืึดื ืึผืึฐืึนื ืจืึนืึตืฉื ืขึทืึพืึธืึธืจึถืฅ ืึฒืฉืึถืจึพืึผืึน ื ึถืคึถืฉื ืึทืึผึธื ืึถืชึพืึผึธืึพืึถืจึถืง ืขึตืฉืึถื ืึฐืึธืึฐืึธื ืึทืึฐืึดืึพืึตืื 1.4 ืึทืึผึทืจึฐื ืึฑืึนืึดืื ืึถืชึพืึธืืึนืจ ืึผึดืึพืืึนื ืึทืึผึทืึฐืึผึตื ืึฑืึนืึดืื ืึผึตืื ืึธืืึนืจ ืึผืึตืื ืึทืึนืฉืึถืึฐื
1.6 ืึทืึผึนืืึถืจ ืึฑืึนืึดืื ืึฐืึดื ืจึธืงึดืืขึท ืึผึฐืชืึนืึฐ ืึทืึผึธืึดื ืึดืืึดื ืึทืึฐืึผึดืื ืึผึตืื ืึทืึดื ืึธืึธืึดืื 1.7 ืึทืึผึทืขึทืฉื ืึฑืึนืึดืื ืึถืชึพืึธืจึธืงึดืืขึท ืึทืึผึทืึฐืึผึตื ืึผึตืื ืึทืึผึทืึดื ืึฒืฉืึถืจ ืึดืชึผึทืึทืช ืึธืจึธืงึดืืขึท ืึผืึตืื ืึทืึผึทืึดื ืึฒืฉืึถืจ ืึตืขึทื ืึธืจึธืงึดืืขึท ืึทืึฐืึดืึพืึตืื
1.21 ืึทืึผึดืึฐืจึธื ืึฑืึนืึดืื ืึถืชึพืึทืชึผึทื ึผึดืื ึดื ืึทืึผึฐืึนืึดืื ืึฐืึตืช ืึผึธืึพื ึถืคึถืฉื ืึทืึทืึผึธื ืึธืจึนืึถืฉืึถืช ืึฒืฉืึถืจ ืฉืึธืจึฐืฆืึผ ืึทืึผึทืึดื ืึฐืึดืื ึตืึถื ืึฐืึตืช ืึผึธืึพืขืึนืฃ ืึผึธื ึธืฃ ืึฐืึดืื ึตืืึผ ืึทืึผึทืจึฐื ืึฑืึนืึดืื ืึผึดืึพืืึนืื 1.22 ืึทืึฐืึธืจึถืึฐ ืึนืชึธื ืึฑืึนืึดืื ืึตืืึนืจ ืคึผึฐืจืึผ ืึผืจึฐืืึผ ืึผืึดืึฐืืึผ ืึถืชึพืึทืึผึทืึดื ืึผึทืึผึทืึผึดืื ืึฐืึธืขืึนืฃ ืึดืจึถื ืึผึธืึธืจึถืฅื
1.27 ืึทืึผึดืึฐืจึธื ืึฑืึนืึดืื ืึถืชึพืึธืึธืึธื ืึผึฐืฆึทืึฐืืึน ืึผึฐืฆึถืึถื ืึฑืึนืึดืื ืึผึธืจึธื ืึนืชืึน ืึธืึธืจ ืึผื ึฐืงึตืึธื ืึผึธืจึธื ืึนืชึธืื
2.4 ืึตืึผึถื ืชืึนืึฐืืึนืช ืึทืฉืึผึธืึทืึดื ืึฐืึธืึธืจึถืฅ ืึผึฐืึดืึผึธืจึฐืึธื ืึผึฐืืึนื ืขึฒืฉืืึนืช ืึฐืืึธื ืึฑืึนืึดืื ืึถืจึถืฅ ืึฐืฉืึธืึธืึดืื
2.7 ืึทืึผึดืืฆึถืจ ืึฐืืึธื ืึฑืึนืึดืื ืึถืชึพืึธืึธืึธื ืขึธืคึธืจ ืึดืึพืึธืึฒืึธืึธื ืึทืึผึดืคึผึทื ืึผึฐืึทืคึผึธืื ื ึดืฉืึฐืึทืช ืึทืึผึดืื ืึทืึฐืึดื ืึธืึธืึธื ืึฐื ึถืคึถืฉื ืึทืึผึธืื
3.2 ืึทืึผึดืงึฐืจึธื ืึธืึธืึธื ืฉืึตื ืึดืฉืึฐืชึผืึน ืึทืึผึธื ืึผึดื ืึดืื ืึธืึฐืชึธื ืึตื ืึผึธืึพืึธืื
3.2 ืึทืชึผึนืืึถืจ ืึธืึดืฉืึผึธื ืึถืึพืึทื ึผึธืึธืฉื ืึดืคึผึฐืจึดื ืขึตืฅึพืึทืึผึธื ื ึนืืึตืื 3.3 ืึผืึดืคึผึฐืจึดื ืึธืขึตืฅ ืึฒืฉืึถืจ ืึผึฐืชืึนืึฐึพืึทืึผึธื ืึธืึทืจ ืึฑืึนืึดืื ืึนื ืชึนืืึฐืืึผ ืึดืึผึถื ึผืึผ ืึฐืึนื ืชึดืึผึฐืขืึผ ืึผืึน ืคึผึถืึพืชึผึฐืึปืชืึผืื 3.4 ืึทืึผึนืืึถืจ ืึทื ึผึธืึธืฉื ืึถืึพืึธืึดืฉืึผึธื ืึนืึพืืึนืช ืชึผึฐืึปืชืึผืื 3.5 ืึผึดื ืึนืึตืขึท ืึฑืึนืึดืื ืึผึดื ืึผึฐืืึนื ืึฒืึธืึฐืึถื ืึดืึผึถื ึผืึผ ืึฐื ึดืคึฐืงึฐืืึผ ืขึตืื ึตืืึถื ืึดืึฐืึดืืชึถื ืึผึตืืึนืึดืื ืึนืึฐืขึตื ืืึนื ืึธืจึธืขื
6.1 ืึทืึฐืึดื ืึผึดืึพืึตืึตื ืึธืึธืึธื ืึธืจึนื ืขึทืึพืคึผึฐื ึตื ืึธืึฒืึธืึธื ืึผืึธื ืึนืช ืึปืึผึฐืืึผ ืึธืึถืื
6.1 ืึทืึผืึนืึถื ื ึนืึท ืฉืึฐืึนืฉืึธื ืึธื ึดืื ืึถืชึพืฉืึตื ืึถืชึพืึธื ืึฐืึถืชึพืึธืคึถืชื 6.2 ืึทืึผึดืจึฐืืึผ ืึฐื ึตืึพืึธืึฑืึนืึดืื ืึถืชึพืึผึฐื ืึนืช ืึธืึธืึธื ืึผึดื ืึนืึนืช ืึตื ึผึธื ืึทืึผึดืงึฐืืึผ ืึธืึถื ื ึธืฉืึดืื ืึดืึผึนื ืึฒืฉืึถืจ ืึผึธืึธืจืึผื 6.2 ืึตืึธืขืึนืฃ ืึฐืึดืื ึตืืึผ ืึผืึดืึพืึทืึผึฐืึตืึธื ืึฐืึดืื ึธืึผ ืึดืึผึนื ืจึถืึถืฉื ืึธืึฒืึธืึธื ืึฐืึดืื ึตืืึผ ืฉืึฐื ึทืึดื ืึดืึผึนื ืึธืึนืืึผ ืึตืึถืืึธ ืึฐืึทืึฒืืึนืชื 6.3 ืึทืึผึนืืึถืจ ืึฐืืึธื ืึนืึพืึธืืึนื ืจืึผืึดื ืึธืึธืึธื ืึฐืขึนืึธื ืึผึฐืฉืึทืึผึทื ืืึผื ืึธืฉืึธืจ ืึฐืึธืืึผ ืึธืึธืื ืึตืึธื ืึฐืขึถืฉืึฐืจึดืื ืฉืึธื ึธืื 6.4 ืึทื ึผึฐืคึดืึดืื ืึธืืึผ ืึธืึธืจึถืฅ ืึผึทืึผึธืึดืื ืึธืึตื ืึฐืึทื ืึทืึฒืจึตืึพืึตื ืึฒืฉืึถืจ ืึธืึนืืึผ ืึผึฐื ึตื ืึธืึฑืึนืึดืื ืึถืึพืึผึฐื ืึนืช ืึธืึธืึธื ืึฐืึธืึฐืืึผ ืึธืึถื ืึตืึผึธื ืึทืึผึดืึผึนืจึดืื ืึฒืฉืึถืจ ืึตืขืึนืึธื ืึทื ึฐืฉืึตื ืึทืฉืึผึตืื
6.17 ืึทืึฒื ึดื ืึดื ึฐื ึดื ืึตืึดืื ืึถืชึพืึทืึผึทืึผืึผื ืึทืึดื ืขึทืึพืึธืึธืจึถืฅ ืึฐืฉืึทืึตืช ืึผึธืึพืึผึธืฉืึธืจ ืึฒืฉืึถืจึพืึผืึน ืจืึผืึท ืึทืึผึดืื ืึดืชึผึทืึทืช ืึทืฉืึผึธืึธืึดื ืึผึนื ืึฒืฉืึถืจึพืึผึธืึธืจึถืฅ ืึดืึฐืึธืขื
7.22 ืึผึนื ืึฒืฉืึถืจ ื ึดืฉืึฐืึทืชึพืจืึผืึท ืึทืึผึดืื ืึผึฐืึทืคึผึธืื ืึดืึผึนื ืึฒืฉืึถืจ ืึผึถืึธืจึธืึธื ืึตืชืึผื' '13.11 ืึทืึผึดืึฐืึทืจึพืืึน ืืึนื ืึตืช ืึผึธืึพืึผึดืึผึทืจ ืึทืึผึทืจึฐืึผึตื ืึทืึผึดืกึผึทืข ืืึนื ืึดืงึผึถืึถื ืึทืึผึดืคึผึธืจึฐืืึผ ืึดืืฉื ืึตืขึทื ืึธืึดืืื
14.22 ืึทืึผึนืืึถืจ ืึทืึฐืจึธื ืึถืึพืึถืึถืึฐ ืกึฐืึนื ืึฒืจึดืืึนืชึดื ืึธืึดื ืึถืึพืึฐืืึธื ืึตื ืขึถืึฐืืึนื ืงึนื ึตื ืฉืึธืึทืึดื ืึธืึธืจึถืฅื
19.1 ืึทืึผึดืฉืึฐืึฐืืึผ ืึธืึฒื ึธืฉืึดืื ืึถืชึพืึธืึธื ืึทืึผึธืึดืืืึผ ืึถืชึพืืึนื ืึฒืึตืืึถื ืึทืึผึธืึฐืชึธื ืึฐืึถืชึพืึทืึผึถืึถืช ืกึธืึธืจืึผื
19.1 ืึทืึผึธืึนืืึผ ืฉืึฐื ึตื ืึทืึผึทืึฐืึธืึดืื ืกึฐืึนืึธื ืึผึธืขึถืจึถื ืึฐืืึนื ืึนืฉืึตื ืึผึฐืฉืึทืขึทืจึพืกึฐืึนื ืึทืึผึทืจึฐืึพืืึนื ืึทืึผึธืงึธื ืึดืงึฐืจึธืืชึธื ืึทืึผึดืฉืึฐืชึผึทืืึผ ืึทืคึผึทืึดื ืึธืจึฐืฆึธืื
19.5 ืึทืึผึดืงึฐืจึฐืืึผ ืึถืึพืืึนื ืึทืึผึนืืึฐืจืึผ ืืึน ืึทืึผึตื ืึธืึฒื ึธืฉืึดืื ืึฒืฉืึถืจึพืึผึธืืึผ ืึตืึถืืึธ ืึทืึผึธืึฐืึธื ืืึนืฆึดืืึตื ืึตืึตืื ืึผ ืึฐื ึตืึฐืขึธื ืึนืชึธืื
19.18 ืึทืึผึนืืึถืจ ืืึนื ืึฒืึตืึถื ืึทืึพื ึธื ืึฒืึนื ึธืื
19.19 ืึดื ึผึตืึพื ึธื ืึธืฆึธื ืขึทืึฐืึผึฐืึธ ืึตื ืึผึฐืขึตืื ึถืืึธ ืึทืชึผึทืึฐืึผึตื ืึทืกึฐืึผึฐืึธ ืึฒืฉืึถืจ ืขึธืฉืึดืืชึธ ืขึดืึผึธืึดื ืึฐืึทืึฒืืึนืช ืึถืชึพื ึทืคึฐืฉืึดื ืึฐืึธื ึนืึดื ืึนื ืืึผืึทื ืึฐืึดืึผึธืึตื ืึธืึธืจึธื ืคึผึถืึพืชึผึดืึฐืึผึธืงึทื ึดื ืึธืจึธืขึธื ืึธืึทืชึผึดืื 19.21 ืึทืึผึนืืึถืจ ืึตืึธืื ืึดื ึผึตื ื ึธืฉืึธืืชึดื ืคึธื ึถืืึธ ืึผึทื ืึทืึผึธืึธืจ ืึทืึผึถื ืึฐืึดืึฐืชึผึดื ืึธืคึฐืึผึดื ืึถืชึพืึธืขึดืืจ ืึฒืฉืึถืจ ืึผึดืึผึทืจึฐืชึผึธื 19.22 ืึทืึตืจ ืึดืึผึธืึตื ืฉืึธืึผึธื ืึผึดื ืึนื ืืึผืึทื ืึทืขึฒืฉืืึนืช ืึผึธืึธืจ ืขึทืึพืึผึนืึฒืึธ ืฉืึธืึผึธื ืขึทืึพืึผึตื ืงึธืจึธื ืฉืึตืึพืึธืขึดืืจ ืฆืึนืขึทืจื 19.23 ืึทืฉืึผึถืึถืฉื ืึธืฆึธื ืขึทืึพืึธืึธืจึถืฅ ืึฐืืึนื ืึผึธื ืฆึนืขึฒืจึธืื 19.24 ืึทืืืึธื ืึดืึฐืึดืืจ ืขึทืึพืกึฐืึนื ืึฐืขึทืึพืขึฒืึนืจึธื ืึผึธืคึฐืจึดืืช ืึธืึตืฉื ืึตืึตืช ืึฐืืึธื ืึดืึพืึทืฉืึผึธืึธืึดืื 19.25 ืึทืึผึทืึฒืคึนืึฐ ืึถืชึพืึถืขึธืจึดืื ืึธืึตื ืึฐืึตืช ืึผึธืึพืึทืึผึดืึผึธืจ ืึฐืึตืช ืึผึธืึพืึนืฉืึฐืึตื ืึถืขึธืจึดืื ืึฐืฆึถืึทื ืึธืึฒืึธืึธืื
19.28 ืึทืึผึทืฉืึฐืงึตืฃ ืขึทืึพืคึผึฐื ึตื ืกึฐืึนื ืึทืขึฒืึนืจึธื ืึฐืขึทืึพืึผึธืึพืคึผึฐื ึตื ืึถืจึถืฅ ืึทืึผึดืึผึธืจ ืึทืึผึทืจึฐื ืึฐืึดื ึผึตื ืขึธืึธื ืงึดืืึนืจ ืึธืึธืจึถืฅ ืึผึฐืงึดืืึนืจ ืึทืึผึดืึฐืฉืึธืื'' None | sup>
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: โLet there be light.โ 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: โLet there be a firmament in the midst of the waters, and let it divide the waters from the waters.โ 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: โBe fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth.โ
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: โof 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.โ 3.4 And the serpent said unto the woman: โYe 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.โ
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: โMy spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.โ 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: โI 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: โWhere are the men that came in to thee this night? bring them out unto us, that we may know them.โ
19.18 And Lot said unto them: โOh, 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 thitherโis it not a little one?โand my soul shall live.โ 19.21 And he said unto him: โSee, 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.โโTherefore the name of the city was called Zoar.โ 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 |
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6. Hebrew Bible, Hosea, 7.13 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Sudden/Quick Destruction โข Temple, Destruction of
Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 369; Stuckenbruck (2007), 1 Enoch 91-108, 197
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7.13 ืืึนื ืึธืึถื ืึผึดืึพื ึธืึฐืืึผ ืึดืึผึถื ึผึดื ืฉืึนื ืึธืึถื ืึผึดืึพืคึธืฉืึฐืขืึผ ืึดื ืึฐืึธื ึนืึดื ืึถืคึฐืึผึตื ืึฐืึตืึผึธื ืึผึดืึผึฐืจืึผ ืขึธืึทื ืึผึฐืึธืึดืืื'' None | sup>
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 |
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7. Hebrew Bible, Job, 5.1 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Day, of the Destruction of Iniquity/Sin/Wickedness โข 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
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5.1 ืึทื ึผึนืชึตื ืึธืึธืจ ืขึทืึพืคึผึฐื ึตืึพืึธืจึถืฅ ืึฐืฉืึนืึตืึท ืึทืึดื ืขึทืึพืคึผึฐื ึตื ืืึผืฆืึนืชื5.1 ืงึฐืจึธืึพื ึธื ืึฒืึตืฉื ืขืึนื ึถืึผึธ ืึฐืึถืึพืึดื ืึดืงึผึฐืึนืฉืึดืื ืชึผึดืคึฐื ึถืื ' None | sup>
5.1 Call now; is there any that will answer thee? And to which of the holy ones wilt thou turn?'' None |
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8. Hebrew Bible, Micah, 2.1-2.3 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข God, destruction of temple and โข Romans and Rome, destruction of temple by โข Sudden/Quick Destruction โข Temple, Jerusalem, destruction of xxv โข 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
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2.1 ืืึนื ืึนืฉืึฐืึตืึพืึธืึถื ืึผืคึนืขึฒืึตื ืจึธืข ืขึทืึพืึดืฉืึฐืึผึฐืืึนืชึธื ืึผึฐืืึนืจ ืึทืึผึนืงึถืจ ืึทืขึฒืฉืืึผืึธ ืึผึดื ืึถืฉืึพืึฐืึตื ืึธืึธืื
2.1 ืงืึผืืึผ ืึผืึฐืืึผ ืึผึดื ืึนืึพืึนืืช ืึทืึผึฐื ืึผืึธื ืึผึทืขึฒืืึผืจ ืึธืึฐืึธื ืชึผึฐืึทืึผึตื ืึฐืึถืึถื ื ึดืึฐืจึธืฅื 2.2 ืึฐืึธืึฐืืึผ ืฉืึธืืึนืช ืึฐืึธืึธืืึผ ืึผืึธืชึผึดืื ืึฐื ึธืฉืึธืืึผ ืึฐืขึธืฉืึฐืงืึผ ืึผึถืึถืจ ืึผืึตืืชืึน ืึฐืึดืืฉื ืึฐื ึทืึฒืึธืชืึนื 2.3 ืึธืึตื ืึผึนื ืึธืึทืจ ืึฐืืึธื ืึดื ึฐื ึดื ืึนืฉืึตื ืขึทืึพืึทืึผึดืฉืึฐืคึผึธืึธื ืึทืึผึนืืช ืจึธืขึธื ืึฒืฉืึถืจ ืึนืึพืชึธืึดืืฉืืึผ ืึดืฉืึผึธื ืฆึทืึผึฐืืจึนืชึตืืึถื ืึฐืึนื ืชึตืึฐืืึผ ืจืึนืึธื ืึผึดื ืขึตืช ืจึธืขึธื ืึดืืื'' None | sup>
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 |
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9. Hebrew Bible, Numbers, 5.11-5.31, 6.24, 16.21-16.22 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Eschatology/Eschatological, Punishment/Destruction โข God,destruction/punishment of โข Temple in Jerusalem, Destruction of โข Temple, destruction of the โข World,, Destruction of โข 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
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5.11 ืึทืึฐืึทืึผึตืจ ืึฐืืึธื ืึถืึพืึนืฉืึถื ืึผึตืืึนืจื 5.12 ืึผึทืึผึตืจ ืึถืึพืึผึฐื ึตื ืึดืฉืึฐืจึธืึตื ืึฐืึธืึทืจึฐืชึผึธ ืึฒืึตืึถื ืึดืืฉื ืึดืืฉื ืึผึดืึพืชึดืฉืึฐืึถื ืึดืฉืึฐืชึผืึน ืึผืึธืขึฒืึธื ืืึน ืึธืขึทืื 5.13 ืึฐืฉืึธืึทื ืึดืืฉื ืึนืชึธืึผ ืฉืึดืึฐืึทืชึพืึถืจึทืข ืึฐื ึถืขึฐืึทื ืึตืขึตืื ึตื ืึดืืฉืึธืึผ ืึฐื ึดืกึฐืชึผึฐืจึธื ืึฐืึดืื ื ึดืึฐืึธืึธื ืึฐืขึตื ืึตืื ืึผึธืึผ ืึฐืึดืื ืึนื ื ึดืชึฐืคึผึธืฉืึธืื 5.14 ืึฐืขึธืึทืจ ืขึธืึธืื ืจืึผืึทึพืงึดื ึฐืึธื ืึฐืงึดื ึผึตื ืึถืชึพืึดืฉืึฐืชึผืึน ืึฐืึดืื ื ึดืึฐืึธืึธื ืืึนึพืขึธืึทืจ ืขึธืึธืื ืจืึผืึทึพืงึดื ึฐืึธื ืึฐืงึดื ึผึตื ืึถืชึพืึดืฉืึฐืชึผืึน ืึฐืึดืื ืึนื ื ึดืึฐืึธืึธืื 5.15 ืึฐืึตืึดืื ืึธืึดืืฉื ืึถืชึพืึดืฉืึฐืชึผืึน ืึถืึพืึทืึผึนืึตื ืึฐืึตืึดืื ืึถืชึพืงึธืจึฐืึผึธื ึธืึผ ืขึธืึถืืึธ ืขึฒืฉืึดืืจึดืช ืึธืึตืืคึธื ืงึถืึทื ืฉืึฐืขึนืจึดืื ืึนืึพืึดืฆึนืง ืขึธืึธืื ืฉืึถืึถื ืึฐืึนืึพืึดืชึผึตื ืขึธืึธืื ืึฐืึนื ึธื ืึผึดืึพืึดื ึฐืึทืช ืงึฐื ึธืึนืช ืืึผื ืึดื ึฐืึทืช ืึดืึผึธืจืึนื ืึทืึฐืึผึถืจึถืช ืขึธืึบืื 5.16 ืึฐืึดืงึฐืจึดืื ืึนืชึธืึผ ืึทืึผึนืึตื ืึฐืึถืขึฑืึดืึธืึผ ืึดืคึฐื ึตื ืึฐืืึธืื 5.17 ืึฐืึธืงึทื ืึทืึผึนืึตื ืึทืึดื ืงึฐืึนืฉืึดืื ืึผึดืึฐืึดืึพืึธืจึถืฉื ืึผืึดืึพืึถืขึธืคึธืจ ืึฒืฉืึถืจ ืึดืึฐืึถื ืึผึฐืงึทืจึฐืงึทืข ืึทืึผึดืฉืึฐืึผึธื ืึดืงึผึทื ืึทืึผึนืึตื ืึฐื ึธืชึทื ืึถืึพืึทืึผึธืึดืื 5.18 ืึฐืึถืขึฑืึดืื ืึทืึผึนืึตื ืึถืชึพืึธืึดืฉืึผึธื ืึดืคึฐื ึตื ืึฐืืึธื ืึผืคึธืจึทืข ืึถืชึพืจึนืืฉื ืึธืึดืฉืึผึธื ืึฐื ึธืชึทื ืขึทืึพืึผึทืคึผึถืืึธ ืึตืช ืึดื ึฐืึทืช ืึทืึผึดืึผึธืจืึนื ืึดื ึฐืึทืช ืงึฐื ึธืึนืช ืึดืื ืึผืึฐืึทื ืึทืึผึนืึตื ืึดืึฐืืึผ ืึตื ืึทืึผึธืจึดืื ืึทืึฐืึธืจึฒืจึดืืื 5.19 ืึฐืึดืฉืึฐืึผึดืืขึท ืึนืชึธืึผ ืึทืึผึนืึตื ืึฐืึธืึทืจ ืึถืึพืึธืึดืฉืึผึธื ืึดืึพืึนื ืฉืึธืึทื ืึดืืฉื ืึนืชึธืึฐ ืึฐืึดืึพืึนื ืฉืึธืึดืืช ืึปืึฐืึธื ืชึผึทืึทืช ืึดืืฉืึตืึฐ ืึดื ึผึธืงึดื ืึดืึผึตื ืึทืึผึธืจึดืื ืึทืึฐืึธืจึฒืจึดืื ืึธืึตืึผึถืื' '5.21 ืึฐืึดืฉืึฐืึผึดืืขึท ืึทืึผึนืึตื ืึถืชึพืึธืึดืฉืึผึธื ืึผึดืฉืึฐืึปืขึทืช ืึธืึธืึธื ืึฐืึธืึทืจ ืึทืึผึนืึตื ืึธืึดืฉืึผึธื ืึดืชึผึตื ืึฐืืึธื ืืึนืชึธืึฐ ืึฐืึธืึธื ืึฐืึดืฉืึฐืึปืขึธื ืึผึฐืชืึนืึฐ ืขึทืึผึตืึฐ ืึผึฐืชึตืช ืึฐืืึธื ืึถืชึพืึฐืจึตืึตืึฐ ื ึนืคึถืึถืช ืึฐืึถืชึพืึผึดืึฐื ึตืึฐ ืฆึธืึธืื 5.22 ืึผืึธืืึผ ืึทืึผึทืึดื ืึทืึฐืึธืจึฐืจึดืื ืึธืึตืึผึถื ืึผึฐืึตืขึทืึดืึฐ ืึทืฆึฐืึผืึนืช ืึผึถืึถื ืึฐืึทื ึฐืคึผึดื ืึธืจึตืึฐ ืึฐืึธืึฐืจึธื ืึธืึดืฉืึผึธื ืึธืึตื ืึธืึตืื 5.23 ืึฐืึธืชึทื ืึถืชึพืึธืึธืึนืช ืึธืึตืึผึถื ืึทืึผึนืึตื ืึผึทืกึผึตืคึถืจ ืึผืึธืึธื ืึถืึพืึตื ืึทืึผึธืจึดืืื 5.24 ืึฐืึดืฉืึฐืงึธื ืึถืชึพืึธืึดืฉืึผึธื ืึถืชึพืึตื ืึทืึผึธืจึดืื ืึทืึฐืึธืจึฒืจึดืื ืึผืึธืืึผ ืึธืึผ ืึทืึผึทืึดื ืึทืึฐืึธืจึฒืจึดืื ืึฐืึธืจึดืืื 5.25 ืึฐืึธืงึทื ืึทืึผึนืึตื ืึดืึผึทื ืึธืึดืฉืึผึธื ืึตืช ืึดื ึฐืึทืช ืึทืงึผึฐื ึธืึนืช ืึฐืึตื ึดืืฃ ืึถืชึพืึทืึผึดื ึฐืึธื ืึดืคึฐื ึตื ืึฐืืึธื ืึฐืึดืงึฐืจึดืื ืึนืชึธืึผ ืึถืึพืึทืึผึดืึฐืึผึตืึทื 5.26 ืึฐืงึธืึทืฅ ืึทืึผึนืึตื ืึดืึพืึทืึผึดื ึฐืึธื ืึถืชึพืึทืึฐืึผึธืจึธืชึธืึผ ืึฐืึดืงึฐืึดืืจ ืึทืึผึดืึฐืึผึตืึธื ืึฐืึทืึทืจ ืึทืฉืึฐืงึถื ืึถืชึพืึธืึดืฉืึผึธื ืึถืชึพืึทืึผึธืึดืื 5.27 ืึฐืึดืฉืึฐืงึธืึผ ืึถืชึพืึทืึผึทืึดื ืึฐืึธืึฐืชึธื ืึดืึพื ึดืึฐืึฐืึธื ืึทืชึผึดืึฐืขึนื ืึทืขึทื ืึผึฐืึดืืฉืึธืึผ ืึผืึธืืึผ ืึธืึผ ืึทืึผึทืึดื ืึทืึฐืึธืจึฒืจึดืื ืึฐืึธืจึดืื ืึฐืฆึธืึฐืชึธื ืึดืึฐื ึธืึผ ืึฐื ึธืคึฐืึธื ืึฐืจึตืึธืึผ ืึฐืึธืึฐืชึธื ืึธืึดืฉืึผึธื ืึฐืึธืึธื ืึผึฐืงึถืจึถื ืขึทืึผึธืึผื 5.28 ืึฐืึดืึพืึนื ื ึดืึฐืึฐืึธื ืึธืึดืฉืึผึธื ืึผืึฐืึนืจึธื ืึดืื ืึฐื ึดืงึผึฐืชึธื ืึฐื ึดืึฐืจึฐืขึธื ืึธืจึทืขื 5.29 ืึนืืช ืชึผืึนืจึทืช ืึทืงึผึฐื ึธืึนืช ืึฒืฉืึถืจ ืชึผึดืฉืึฐืึถื ืึดืฉืึผึธื ืชึผึทืึทืช ืึดืืฉืึธืึผ ืึฐื ึดืึฐืึธืึธืื 5.31 ืึฐื ึดืงึผึธื ืึธืึดืืฉื ืึตืขึธืึบื ืึฐืึธืึดืฉืึผึธื ืึทืึดืื ืชึผึดืฉืึผึธื ืึถืชึพืขึฒืึบื ึธืึผื
6.24 ืึฐืึธืจึถืึฐืึธ ืึฐืืึธื ืึฐืึดืฉืึฐืึฐืจึถืึธื
16.21 ืึดืึผึธืึฐืืึผ ืึดืชึผืึนืึฐ ืึธืขึตืึธื ืึทืึผึนืืช ืึทืึทืึทืึผึถื ืึนืชึธื ืึผึฐืจึธืึทืขื 16.22 ืึทืึผึดืคึผึฐืืึผ ืขึทืึพืคึผึฐื ึตืืึถื ืึทืึผึนืืึฐืจืึผ ืึตื ืึฑืึนืึตื ืึธืจืึผืึนืช ืึฐืึธืึพืึผึธืฉืึธืจ ืึธืึดืืฉื ืึถืึธื ืึถืึฑืึธื ืึฐืขึทื ืึผึธืึพืึธืขึตืึธื ืชึผึดืงึฐืฆึนืฃื'' None | sup>
5.11 And the LORD spoke unto Moses, saying: 5.12 Speak unto the children of Israel, and say unto them: If any manโs 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 womanโs 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: โIf 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 husbandโ 5.21 then the priest shall cause the woman to swear with the oath of cursing, and the priest shall say unto the womanโthe 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 awayโ; and the woman shall say: โAmen, Amen.โ 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 womanโs 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 โSeparate yourselves from among this congregation, that I may consume them in a moment.โ 16.22 And they fell upon their faces, and said: โO God, the God of the spirits of all flesh, shall one man sin, and wilt Thou be wroth with all the congregation?โ'' None |
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10. Hebrew Bible, Psalms, 49.5, 74.13, 94.3 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Destruction โข Sudden/Quick Destruction โข Temple in Jerusalem, Destruction of โข Temple, Destruction of โข World,, Destruction of โข destruction, sudden โข 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
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74.13 ืึทืชึผึธื ืคืึนืจึทืจึฐืชึผึธ ืึฐืขึธืึผึฐืึธ ืึธื ืฉืึดืึผึทืจึฐืชึผึธ ืจึธืืฉืึตื ืชึทื ึผึดืื ึดืื ืขึทืึพืึทืึผึธืึดืื
94.3 ืขึทืึพืึธืชึทื ืจึฐืฉืึธืขึดืื ืึฐืืึธื ืขึทืึพืึธืชึทื ืจึฐืฉืึธืขึดืื ืึทืขึฒืึนืืึผื' ' None | sup>
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 |
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11. Hebrew Bible, 1 Samuel, 21.1, 21.5-21.6 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: โข Jerusalem Temple, destruction โข 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
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21.1 ืึทืึผึธืงึธื ืึทืึผึตืึทืึฐ ืึดืืืึนื ึธืชึธื ืึผึธื ืึธืขึดืืจื
21.1 ืึทืึผึนืืึถืจ ืึทืึผึนืึตื ืึถืจึถื ืึผึธืึฐืึธืช ืึทืคึผึฐืึดืฉืึฐืชึผึดื ืึฒืฉืึถืจึพืึดืึผึดืืชึธ ืึผึฐืขึตืึถืง ืึธืึตืึธื ืึดื ึผึตืึพืึดืื ืืึผืึธื ืึทืฉืึผึดืึฐืึธื ืึทืึฒืจึตื ืึธืึตืคืึนื ืึดืึพืึนืชึธืึผ ืชึผึดืงึผึทืึพืึฐืึธ ืงึธื ืึผึดื ืึตืื ืึทืึถืจึถืช ืืึผืึธืชึธืึผ ืึผึธืึถื ืึทืึผึนืืึถืจ ืึผึธืึดื ืึตืื ืึผึธืืึนืึธ ืชึผึฐื ึถื ึผึธื ืึผึดืื
21.5 ืึทืึผึทืขึทื ืึทืึผึนืึตื ืึถืชึพืึผึธืึดื ืึทืึผึนืืึถืจ ืึตืืึพืึถืึถื ืึนื ืึถืึพืชึผึทืึทืช ืึธืึดื ืึผึดืึพืึดืึพืึถืึถื ืงึนืึถืฉื ืึตืฉื ืึดืึพื ึดืฉืึฐืึฐืจืึผ ืึทื ึผึฐืขึธืจึดืื ืึทืึฐ ืึตืึดืฉืึผึธืื 21.6 ืึทืึผึทืขึทื ืึผึธืึดื ืึถืชึพืึทืึผึนืึตื ืึทืึผึนืืึถืจ ืืึน ืึผึดื ืึดืึพืึดืฉืึผึธื ืขึฒืฆึปืจึธืึพืึธื ืึผ ืึผึดืชึฐืืึนื ืฉืึดืึฐืฉืึนื ืึผึฐืฆึตืืชึดื ืึทืึผึดืึฐืืึผ ืึฐืึตืึพืึทื ึผึฐืขึธืจึดืื ืงึนืึถืฉื ืึฐืืึผื ืึผึถืจึถืึฐ ืึนื ืึฐืึทืฃ ืึผึดื ืึทืึผืึนื ืึดืงึฐืึผึทืฉื ืึผึทืึผึถืึดืื'' None | sup>
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 |
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12. Hebrew Bible, 2 Kings, 16.16, 25.8-25.10, 25.13-25.17 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: โข Jerusalem, Destruction of โข Temple in Jerusalem, Destruction of โข Temple, Destruction of First โข 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
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16.16 ืึทืึผึทืขึทืฉื ืืึผืจึดืึผึธื ืึทืึผึนืึตื ืึผึฐืึนื ืึฒืฉืึถืจึพืฆึดืึผึธื ืึทืึผึถืึถืึฐ ืึธืึธืื
25.8 ืึผืึทืึนืึถืฉื ืึทืึฒืึดืืฉืึดื ืึผึฐืฉืึดืึฐืขึธื ืึทืึนืึถืฉื ืึดืื ืฉืึฐื ึทืช ืชึผึฐืฉืึทืขึพืขึถืฉืึฐืจึตื ืฉืึธื ึธื ืึทืึผึถืึถืึฐ ื ึฐืึปืึทืึฐื ึถืืฆึผึทืจ ืึถืึถืึฐึพืึผึธืึถื ืึผึธื ื ึฐืืึผืึทืจึฐืึฒืึธื ืจึทืึพืึทืึผึธืึดืื ืขึถืึถื ืึถืึถืึฐึพืึผึธืึถื ืึฐืจืึผืฉืึธืึธึดืื 25.9 ืึทืึผึดืฉืึฐืจึนืฃ ืึถืชึพืึผึตืืชึพืึฐืืึธื ืึฐืึถืชึพืึผึตืืช ืึทืึผึถืึถืึฐ ืึฐืึตืช ืึผึธืึพืึผึธืชึผึตื ืึฐืจืึผืฉืึธืึทึดื ืึฐืึถืชึพืึผึธืึพืึผึตืืช ืึผึธืืึนื ืฉืึธืจึทืฃ ืึผึธืึตืฉืื' 25.13 ืึฐืึถืชึพืขึทืึผืึผืึตื ืึทื ึผึฐืึนืฉืึถืช ืึฒืฉืึถืจ ืึผึตืืชึพืึฐืืึธื ืึฐืึถืชึพืึทืึผึฐืึนื ืึนืช ืึฐืึถืชึพืึธื ืึทื ึผึฐืึนืฉืึถืช ืึฒืฉืึถืจ ืึผึฐืึตืืชึพืึฐืืึธื ืฉืึดืึผึฐืจืึผ ืึทืฉืึฐืึผึดืื ืึทืึผึดืฉืึฐืืึผ ืึถืชึพื ึฐืึปืฉืึฐืชึผึธื ืึผึธืึถืึธืื 25.14 ืึฐืึถืชึพืึทืกึผึดืืจึนืช ืึฐืึถืชึพืึทืึผึธืขึดืื ืึฐืึถืชึพืึทืึฐืึทืึผึฐืจืึนืช ืึฐืึถืชึพืึทืึผึทืคึผืึนืช ืึฐืึตืช ืึผึธืึพืึผึฐืึตื ืึทื ึผึฐืึนืฉืึถืช ืึฒืฉืึถืจ ืึฐืฉืึธืจึฐืชืึผึพืึธื ืึธืงึธืืึผื 25.15 ืึฐืึถืชึพืึทืึผึทืึฐืชึผืึนืช ืึฐืึถืชึพืึทืึผึดืึฐืจึธืงืึนืช ืึฒืฉืึถืจ ืึธืึธื ืึธืึธื ืึทืึฒืฉืึถืจึพืึผึถืกึถืฃ ืึผึธืกึถืฃ ืึธืงึทื ืจึทืึพืึทืึผึธืึดืืื 25.16 ืึธืขึทืึผืึผืึดืื ืฉืึฐื ึทืึดื ืึทืึผึธื ืึธืึถืึธื ืึฐืึทืึผึฐืึนื ืึนืช ืึฒืฉืึถืจึพืขึธืฉืึธื ืฉืึฐืึนืึนื ืึฐืึตืืช ืึฐืืึธื ืึนืึพืึธืึธื ืึดืฉืึฐืงึธื ืึดื ึฐืึนืฉืึถืช ืึผึธืึพืึทืึผึตืึดืื ืึธืึตืึผึถืื 25.17 ืฉืึฐืึนื ึถื ืขึถืฉืึฐืจึตื ืึทืึผึธื ืงืึนืึทืช ืึธืขึทืึผืึผื ืึธืึถืึธื ืึฐืึนืชึถืจึถืช ืขึธืึธืื ื ึฐืึนืฉืึถืช ืึฐืงืึนืึทืช ืึทืึผึนืชึถืจึถืช ืฉืึธืึนืฉื ืืื ืึทืึผืึนืช ืึผืฉืึฐืึธืึธื ืึฐืจึดืึผึนื ึดืื ืขึทืึพืึทืึผึนืชึถืจึถืช ืกึธืึดืื ืึทืึผึนื ื ึฐืึนืฉืึถืช ืึฐืึธืึตืึผึถื ืึทืขึทืึผืึผื ืึทืฉืึผึตื ึดื ืขึทืึพืึทืฉืึผึฐืึธืึธืื'' None | sup>
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 kingโs house; and all the houses of Jerusalem, even every great manโs 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 |
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13. Hebrew Bible, Amos, 6.1, 6.4-6.6 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: โข Sudden/Quick Destruction โข 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
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6.4 ืึทืฉืึผึนืึฐืึดืื ืขึทืึพืึดืึผืึนืช ืฉืึตื ืึผืกึฐืจึปืึดืื ืขึทืึพืขึทืจึฐืฉืืึนืชึธื ืึฐืึนืึฐืึดืื ืึผึธืจึดืื ืึดืฆึผึนืื ืึทืขึฒืึธืึดืื ืึดืชึผืึนืึฐ ืึทืจึฐืึผึตืงื 6.5 ืึทืคึผึนืจึฐืึดืื ืขึทืึพืคึผึดื ืึทื ึผึธืึถื ืึผึฐืึธืึดืื ืึธืฉืึฐืืึผ ืึธืึถื ืึผึฐืึตืึพืฉืึดืืจื 6.6 ืึทืฉืึผึนืชึดืื ืึผึฐืึดืึฐืจึฐืงึตื ืึทืึดื ืึฐืจึตืืฉืึดืืช ืฉืึฐืึธื ึดืื ืึดืึฐืฉืึธืืึผ ืึฐืึนื ื ึถืึฐืืึผ ืขึทืึพืฉืึตืึถืจ ืืึนืกึตืฃ' ' None | sup>
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 |
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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: โข Eschatology/Eschatological, Punishment/Destruction โข Flood/Deluge, Great/Noahs, Destruction of โข GodโIsrael relationship, destruction of temples in Jerusalem โข Isaiah, Book of,โcity of destructionโ โข Israel, destruction of enemies of โข Jerusalem Temple, destruction โข Judaism, destruction of โข Magen for Kedushta to Shabbat Naแธฅamu, Lamentations tropes of destruction and โข Onias Temple, closure / destruction of โข Origen of Alexandria, on destruction of Judaism โข Sudden/Quick Destruction โข Temple in Jerusalem, Destruction of โข Temple, Destruction of โข Temple, Destruction of Second โข Temple, destruction of โข World,, Destruction of โข destruction โข destruction of\n, Jerusalem/Jerusalem temple โข evil, destruction of โข 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), Tyconiusโ 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
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6.1 ืึผึดืฉืึฐื ึทืชึพืืึนืช ืึทืึผึถืึถืึฐ ืขึปืึผึดืึผึธืืึผ ืึธืึถืจึฐืึถื ืึถืชึพืึฒืึนื ึธื ืึนืฉืึตื ืขึทืึพืึผึดืกึผึตื ืจึธื ืึฐื ึดืฉืึผึธื ืึฐืฉืืึผืึธืื ืึฐืึตืึดืื ืึถืชึพืึทืึตืืึธืื
6.1 ืึทืฉืึฐืึตื ืึตืึพืึธืขึธื ืึทืึผึถื ืึฐืึธืึฐื ึธืื ืึทืึฐืึผึตื ืึฐืขึตืื ึธืื ืึธืฉืึทืข ืคึผึถืึพืึดืจึฐืึถื ืึฐืขึตืื ึธืื ืึผืึฐืึธืึฐื ึธืื ืึดืฉืึฐืึธืข ืึผืึฐืึธืืึน ืึธืึดืื ืึธืฉืึธื ืึฐืจึธืคึธื ืืึนื
6.3 ืึฐืงึธืจึธื ืึถื ืึถืึพืึถื ืึฐืึธืึทืจ ืงึธืืึนืฉื ืงึธืืึนืฉื ืงึธืืึนืฉื ืึฐืืึธื ืฆึฐืึธืืึนืช ืึฐืึนื ืึธืึพืึธืึธืจึถืฅ ืึผึฐืืึนืืึนื
19.18 ืึผึทืึผืึนื ืึทืืึผื ืึดืึฐืืึผ ืึธืึตืฉื ืขึธืจึดืื ืึผึฐืึถืจึถืฅ ืึดืฆึฐืจึทืึดื ืึฐืึทืึผึฐืจืึนืช ืฉืึฐืคึทืช ืึผึฐื ึทืขึทื ืึฐื ึดืฉืึฐืึผึธืขืึนืช ืึทืืืึธื ืฆึฐืึธืืึนืช ืขึดืืจ ืึทืึถืจึถืก ืึตืึธืึตืจ ืึฐืึถืึธืชื
27.1 ืึผึทืึผืึนื ืึทืืึผื ืึดืคึฐืงึนื ืึฐืืึธื ืึผึฐืึทืจึฐืืึน ืึทืงึผึธืฉืึธื ืึฐืึทืึผึฐืืึนืึธื ืึฐืึทืึฒืึธืงึธื ืขึทื ืึดืึฐืึธืชึธื ื ึธืึธืฉื ืึผึธืจึดืึท ืึฐืขึทื ืึดืึฐืึธืชึธื ื ึธืึธืฉื ืขึฒืงึทืึผึธืชืึนื ืึฐืึธืจึทื ืึถืชึพืึทืชึผึทื ึผึดืื ืึฒืฉืึถืจ ืึผึทืึผึธืื' 27.1 ืึผึดื ืขึดืืจ ืึผึฐืฆืึผืจึธื ืึผึธืึธื ื ึธืึถื ืึฐืฉืึปืึผึธื ืึฐื ึถืขึฑืึธื ืึผึทืึผึดืึฐืึผึธืจ ืฉืึธื ืึดืจึฐืขึถื ืขึตืึถื ืึฐืฉืึธื ืึดืจึฐืึผึธืฅ ืึฐืึดืึผึธื ืกึฐืขึดืคึถืืึธื
35.4 ืึดืึฐืจืึผ ืึฐื ึดืึฐืึฒืจึตืึพืึตื ืึดืึฐืงืึผ ืึทืึพืชึผึดืืจึธืืึผ ืึดื ึผึตื ืึฑืึนืึตืืึถื ื ึธืงึธื ืึธืืึนื ืึผึฐืืึผื ืึฑืึนืึดืื ืืึผื ืึธืืึนื ืึฐืึนืฉืึทืขึฒืึถืื
43.19 ืึดื ึฐื ึดื ืขึนืฉืึถื ืึฒืึธืฉืึธื ืขึทืชึผึธื ืชึดืฆึฐืึธื ืึฒืืึนื ืชึตืึธืขืึผืึธ ืึทืฃ ืึธืฉืึดืื ืึผึทืึผึดืึฐืึผึธืจ ืึผึถืจึถืึฐ ืึผึดืืฉืึดืืึนื ื ึฐืึธืจืึนืชื
45.1 ืืึนื ืึนืึตืจ ืึฐืึธื ืึทืึพืชึผืึนืึดืื ืึผืึฐืึดืฉืึผึธื ืึทืึพืชึผึฐืึดืืึดืืื
45.1 ืึผึนืึพืึธืึทืจ ืึฐืืึธื ืึดืึฐืฉืึดืืืึน ืึฐืืึนืจึถืฉื ืึฒืฉืึถืจึพืึถืึฑืึทืงึฐืชึผึดื ืึดืืึดืื ืึน ืึฐืจึทืึพืึฐืคึธื ึธืื ืึผืึนืึดื ืึผืึธืชึฐื ึตื ืึฐืึธืึดืื ืึฒืคึทืชึผึตืึท ืึดืคึฐืชึผึนืึท ืึฐืคึธื ึธืื ืึผึฐืึธืชึทืึดื ืึผืฉืึฐืขึธืจึดืื ืึนื ืึดืกึผึธืึตืจืึผื
49.6 ืึทืึผึนืืึถืจ ื ึธืงึตื ืึดืึฐืืึนืชึฐืึธ ืึดื ืขึถืึถื ืึฐืึธืงึดืื ืึถืชึพืฉืึดืึฐืึตื ืึทืขึฒืงึนื ืื ืฆืืจื ืึผื ึฐืฆืึผืจึตื ืึดืฉืึฐืจึธืึตื ืึฐืึธืฉืึดืื ืึผื ึฐืชึทืชึผึดืืึธ ืึฐืืึนืจ ืึผืึนืึดื ืึดืึฐืืึนืช ืึฐืฉืืึผืขึธืชึดื ืขึทืึพืงึฐืฆึตื ืึธืึธืจึถืฅื
49.14 ืึทืชึผึนืืึถืจ ืฆึดืึผืึนื ืขึฒืึธืึทื ึดื ืึฐืืึธื ืึทืืึนื ึธื ืฉืึฐืึตืึธื ึดืื
50.1 ืึผึนื ืึธืึทืจ ืึฐืืึธื ืึตื ืึถื ืกึตืคึถืจ ืึผึฐืจึดืืชืึผืช ืึดืึผึฐืึถื ืึฒืฉืึถืจ ืฉืึดืึผึทืึฐืชึผึดืืึธ ืืึน ืึดื ืึดื ึผืึนืฉืึทื ืึฒืฉืึถืจึพืึธืึทืจึฐืชึผึดื ืึถืชึฐืึถื ืืึน ืึตื ืึผึทืขึฒืึบื ึนืชึตืืึถื ื ึดืึฐืึผึทืจึฐืชึผึถื ืึผืึฐืคึดืฉืึฐืขึตืืึถื ืฉืึปืึผึฐืึธื ืึดืึผึฐืึถืื
50.1 ืึดื ืึธืึถื ืึฐืจึตื ืึฐืืึธื ืฉืึนืึตืขึท ืึผึฐืงืึนื ืขึทืึฐืึผืึน ืึฒืฉืึถืจ ืึธืึทืึฐ ืึฒืฉืึตืึดืื ืึฐืึตืื ื ึนืึทืึผ ืืึน ืึดืึฐืึทื ืึผึฐืฉืึตื ืึฐืืึธื ืึฐืึดืฉืึผึธืขึตื ืึผึตืืึนืึธืืื
51.9 ืขืึผืจึดื ืขืึผืจึดื ืึดืึฐืฉืึดืึพืขึนื ืึฐืจืึนืขึท ืึฐืืึธื ืขืึผืจึดื ืึผึดืืึตื ืงึถืึถื ืึผึนืจืึนืช ืขืึนืึธืึดืื ืึฒืืึนื ืึทืชึผึฐึพืึดืื ืึทืึผึทืึฐืฆึถืึถืช ืจึทืึทื ืึฐืืึนืึถืึถืช ืชึผึทื ึผึดืืื
54.7 ืึผึฐืจึถืึทืข ืงึธืึนื ืขึฒืึทืึฐืชึผึดืืึฐ ืึผืึฐืจึทืึฒืึดืื ืึผึฐืึนืึดืื ืึฒืงึทืึผึฐืฆึตืึฐื
54.9 ืึผึดืึพืึตื ื ึนืึท ืึนืืช ืึดื ืึฒืฉืึถืจ ื ึดืฉืึฐืึผึทืขึฐืชึผึดื ืึตืขึฒืึนืจ ืึตืึพื ึนืึท ืขืึนื ืขึทืึพืึธืึธืจึถืฅ ืึผึตื ื ึดืฉืึฐืึผึทืขึฐืชึผึดื ืึดืงึผึฐืฆึนืฃ ืขึธืึทืึดืึฐ ืึผืึดืึผึฐืขึธืจึพืึผึธืึฐื
61.2 ืึดืงึฐืจึนื ืฉืึฐื ึทืชึพืจึธืฆืึนื ืึทืืืึธื ืึฐืืึนื ื ึธืงึธื ืึตืืึนืึตืื ืึผ ืึฐื ึทืึตื ืึผึธืึพืึฒืึตืึดืืื
63.9 ืึผึฐืึธืึพืฆึธืจึธืชึธื ืื ืืึน ืฆึธืจ ืึผืึทืึฐืึทืึฐ ืคึผึธื ึธืื ืืึนืฉืึดืืขึธื ืึผึฐืึทืึฒืึธืชืึน ืึผืึฐืึถืึฐืึธืชืึน ืืึผื ืึฐืึธืึธื ืึทืึฐื ึทืึผึฐืึตื ืึทืึฐื ึทืฉืึผึฐืึตื ืึผึธืึพืึฐืึตื ืขืึนืึธืื
65.19 ืึฐืึทืึฐืชึผึดื ืึดืืจืึผืฉืึธืึทึดื ืึฐืฉืึทืฉืึฐืชึผึดื ืึฐืขึทืึผึดื ืึฐืึนืึพืึดืฉืึผึธืึทืข ืึผึธืึผ ืขืึนื ืงืึนื ืึผึฐืึดื ืึฐืงืึนื ืึฐืขึธืงึธืื'' None | sup>
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: โBe strong, fear notโ; 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: โIt 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.โ
49.14 But Zion said: โThe LORD hath forsaken me, And the Lord hath forgotten me.โ
50.1 Thus saith the LORD: Where is the bill of your motherโs 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 LORDโS 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 |
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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: โข Destruction โข Eschatology/Eschatological, Punishment/Destruction โข God,destruction/punishment of โข Judaism, destruction of โข Origen of Alexandria, on destruction of Judaism โข Roman Empire, destruction of the Second Temple โข Sudden/Quick Destruction โข Temple in Jerusalem, Destruction of โข Temple, Destruction โข Temple, Destruction of โข Temple, Destruction of First โข Temple, Second, destruction of โข World,, Destruction of โข destruction of\n, Rome โข destruction, mark of โข 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
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2.13 ืึผึดืึพืฉืึฐืชึผึทืึดื ืจึธืขืึนืช ืขึธืฉืึธื ืขึทืึผึดื ืึนืชึดื ืขึธืึฐืืึผ ืึฐืงืึนืจ ืึทืึดื ืึทืึผึดืื ืึทืึฐืฆึนื ืึธืึถื ืึผึนืืจืึนืช ืึผึนืืจึนืช ื ึดืฉืึฐืึผึธืจึดืื ืึฒืฉืึถืจ ืึนืึพืึธืึดืืึผ ืึทืึผึธืึดืื
4.24 ืจึธืึดืืชึดื ืึถืึธืจึดืื ืึฐืึดื ึผึตื ืจึนืขึฒืฉืึดืื ืึฐืึธืึพืึทืึผึฐืึธืขืึนืช ืึดืชึฐืงึทืึฐืงึธืืึผื
17.1 ืึฒื ึดื ืึฐืืึธื ืึนืงึตืจ ืึตื ืึผึนืึตื ืึผึฐืึธืืึนืช ืึฐืึธืชึตืช ืึฐืึดืืฉื ืืืจืื ืึผึดืึฐืจึธืึธืื ืึผึดืคึฐืจึดื ืึทืขึฒืึธืึธืืื
17.1 ืึทืึผึทืืช ืึฐืืึผืึธื ืึผึฐืชืึผืึธื ืึผึฐืขึตื ืึผึทืจึฐืึถื ืึผึฐืฆึดืคึผึนืจึถื ืฉืึธืึดืืจ ืึฒืจืึผืฉืึธื ืขึทืึพืืึผืึท ืึดืึผึธื ืึผืึฐืงึทืจึฐื ืึนืช ืึดืึฐืึผึฐืืึนืชึตืืึถืื
25.11 ืึฐืึธืึฐืชึธื ืึผึธืึพืึธืึธืจึถืฅ ืึทืึผึนืืช ืึฐืึธืจึฐืึผึธื ืึฐืฉืึทืึผึธื ืึฐืขึธืึฐืืึผ ืึทืึผืึนืึดื ืึธืึตืึผึถื ืึถืชึพืึถืึถืึฐ ืึผึธืึถื ืฉืึดืึฐืขึดืื ืฉืึธื ึธืื 25.12 ืึฐืึธืึธื ืึดืึฐืึนืืืช ืฉืึดืึฐืขึดืื ืฉืึธื ึธื ืึถืคึฐืงึนื ืขึทืึพืึถืึถืึฐึพืึผึธืึถื ืึฐืขึทืึพืึทืึผืึนื ืึทืืึผื ื ึฐืึปืึพืึฐืืึธื ืึถืชึพืขึฒืึบื ึธื ืึฐืขึทืึพืึถืจึถืฅ ืึผึทืฉืึฐืึผึดืื ืึฐืฉืึทืึฐืชึผึดื ืึนืชืึน ืึฐืฉืึดืึฐืืึนืช ืขืึนืึธืื' 31.16 ืึผึนื ืึธืึทืจ ืึฐืืึธื ืึดื ึฐืขึดื ืงืึนืึตืึฐ ืึดืึผึถืึดื ืึฐืขึตืื ึทืึดืึฐ ืึดืึผึดืึฐืขึธื ืึผึดื ืึตืฉื ืฉืึธืึธืจ ืึดืคึฐืขึปืึผึธืชึตืึฐ ื ึฐืึปืึพืึฐืืึธื ืึฐืฉืึธืืึผ ืึตืึถืจึถืฅ ืืึนืึตืื
31.31 ืึดื ึผึตื ืึธืึดืื ืึผึธืึดืื ื ึฐืึปืึพืึฐืืึธื ืึฐืึธืจึทืชึผึดื ืึถืชึพืึผึตืืช ืึดืฉืึฐืจึธืึตื ืึฐืึถืชึพืึผึตืืช ืึฐืืึผืึธื ืึผึฐืจึดืืช ืึฒืึธืฉืึธืื'' None | sup>
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 |
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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: โข GodโIsrael relationship, destruction of temples in Jerusalem โข Israel, destruction of enemies of โข Jerusalem, Destruction of โข Lamentations, temple destruction and โข Magen for Kedushta to Shabbat Naแธฅamu, Lamentations tropes of destruction and โข Temple destruction of Jerusalem โข Temple in Jerusalem, Destruction of โข Temple, Destruction of โข Temple, destruction and restoration of โข Temple, destruction of โข World,, Destruction of โข 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
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1.2 ืึผึธืืึน ืชึดืึฐืึผึถื ืึผึทืึผึทืึฐืึธื ืึฐืึดืึฐืขึธืชึธืึผ ืขึทื ืึถืึฑืึธืึผ ืึตืืึพืึธืึผ ืึฐื ึทืึตื ืึดืึผึธืึพืึนืึฒืึถืืึธ ืึผึธืึพืจึตืขึถืืึธ ืึผึธืึฐืืึผ ืึธืึผ ืึธืืึผ ืึธืึผ ืึฐืึนืึฐืึดืืื
1.2 ืจึฐืึตื ืึฐืืึธื ืึผึดืึพืฆึทืจึพืึดื ืึตืขึทื ืึณืึทืจึฐืึธืจืึผ ื ึถืึฐืคึผึทืึฐ ืึดืึผึดื ืึผึฐืงึดืจึฐืึผึดื ืึผึดื ืึธืจืึน ืึธืจึดืืชึดื ืึดืืึผืฅ ืฉืึดืึผึฐืึธืึพืึถืจึถื ืึผึทืึผึทืึดืช ืึผึทืึผึธืึถืชื
1.5 ืึธืืึผ ืฆึธืจึถืืึธ ืึฐืจึนืืฉื ืึนืึฐืึถืืึธ ืฉืึธืืึผ ืึผึดืึพืึฐืืึธื ืืึนืึธืึผ ืขึทื ืจึนืึพืคึผึฐืฉืึธืขึถืืึธ ืขืึนืึธืึถืืึธ ืึธืึฐืืึผ ืฉืึฐืึดื ืึดืคึฐื ึตืึพืฆึธืจื
1.13 ืึดืึผึธืจืึนื ืฉืึธืึทืึพืึตืฉื ืึผึฐืขึทืฆึฐืึนืชึทื ืึทืึผึดืจึฐืึผึถื ึผึธื ืคึผึธืจึทืฉื ืจึถืฉืึถืช ืึฐืจึทืึฐืึทื ืึฑืฉืึดืืึทื ึดื ืึธืืึนืจ ื ึฐืชึธื ึทื ึดื ืฉืึนืึตืึธื ืึผึธืึพืึทืึผืึนื ืึผึธืึธืื
1.16 ืขึทืึพืึตืึผึถื ืึฒื ึดื ืืึนืึดืึผึธื ืขึตืื ึดื ืขึตืื ึดื ืึนืจึฐืึธื ืึผึทืึดื ืึผึดืึพืจึธืึทืง ืึดืึผึถื ึผึดื ืึฐื ึทืึตื ืึตืฉืึดืื ื ึทืคึฐืฉืึดื ืึธืืึผ ืึธื ึทื ืฉืืึนืึตืึดืื ืึผึดื ืึธืึทืจ ืืึนืึตืื
2.1 ืึตืืึธื ืึธืขึดืื ืึผึฐืึทืคึผืึน ืึฒืึนื ึธื ืึถืชึพืึผึทืชึพืฆึดืึผืึนื ืึดืฉืึฐืึดืืึฐ ืึดืฉืึผึธืึทืึดื ืึถืจึถืฅ ืชึผึดืคึฐืึถืจึถืช ืึดืฉืึฐืจึธืึตื ืึฐืึนืึพืึธืึทืจ ืึฒืึนืึพืจึทืึฐืึธืื ืึผึฐืืึนื ืึทืคึผืึนื
2.1 ืึตืฉืึฐืืึผ ืึธืึธืจึถืฅ ืึดืึผึฐืืึผ ืึดืงึฐื ึตื ืึทืชึพืฆึดืึผืึนื ืึถืขึฑืืึผ ืขึธืคึธืจ ืขึทืึพืจึนืืฉืึธื ืึธืึฐืจืึผ ืฉืึทืงึผึดืื ืืึนืจึดืืืึผ ืึธืึธืจึถืฅ ืจึนืืฉืึธื ืึผึฐืชืึผืึนืช ืึฐืจืึผืฉืึธืึธึดืื
2.3 ืึผึธืึทืข ืึผึธืึณืจึดื ืึทืฃ ืึผึนื ืงึถืจึถื ืึดืฉืึฐืจึธืึตื ืึตืฉืึดืื ืึธืืึนืจ ืึฐืึดืื ืึน ืึดืคึผึฐื ึตื ืืึนืึตื ืึทืึผึดืึฐืขึทืจ ืึผึฐืึทืขึฒืงึนื ืึผึฐืึตืฉื ืึถืึธืึธื ืึธืึฐืึธื ืกึธืึดืืื
2.5 ืึธืึธื ืึฒืึนื ึธื ืึผึฐืืึนืึตื ืึผึดืึผึทืข ืึดืฉืึฐืจึธืึตื ืึผึดืึผึทืข ืึผึธืึพืึทืจึฐืึฐื ืึนืชึถืืึธ ืฉืึดืึตืช ืึดืึฐืฆึธืจึธืื ืึทืึผึถืจึถื ืึผึฐืึทืชึพืึฐืืึผืึธื ืชึผึทืึฒื ึดืึผึธื ืึทืึฒื ึดืึผึธืื 2.6 ืึทืึผึทืึฐืึนืก ืึผึทืึผึทื ืฉืึปืึผืึน ืฉืึดืึตืช ืืึนืขึฒืืึน ืฉืึดืึผึทื ืึฐืืึธื ืึผึฐืฆึดืึผืึนื ืืึนืขึตื ืึฐืฉืึทืึผึธืช ืึทืึผึดื ึฐืึทืฅ ืึผึฐืึทืขึทืึพืึทืคึผืึน ืึถืึถืึฐ ืึฐืึนืึตืื 2.7 ืึธื ึทื ืึฒืึนื ึธื ืึดืึฐืึผึฐืืึน ื ึดืึตืจ ืึดืงึฐืึผึธืฉืืึน ืึดืกึฐืึผึดืืจ ืึผึฐืึทืึพืืึนืึตื ืืึนืึนืช ืึทืจึฐืึฐื ืึนืชึถืืึธ ืงืึนื ื ึธืชึฐื ืึผ ืึผึฐืึตืืชึพืึฐืืึธื ืึผึฐืืึนื ืืึนืขึตืื
2.9 ืึธืึฐืขืึผ ืึธืึธืจึถืฅ ืฉืึฐืขึธืจึถืืึธ ืึดืึผึทื ืึฐืฉืึดืึผึทืจ ืึผึฐืจึดืืึถืืึธ ืึทืึฐืึผึธืึผ ืึฐืฉืึธืจึถืืึธ ืึทืึผืึนืึดื ืึตืื ืชึผืึนืจึธื ืึผึทืึพื ึฐืึดืืึถืืึธ ืึนืึพืึธืฆึฐืืึผ ืึธืืึนื ืึตืึฐืืึธืื' 4.11 ืึผึดืึผึธื ืึฐืืึธื ืึถืชึพืึฒืึธืชืึน ืฉืึธืคึทืึฐ ืึฒืจืึนื ืึทืคึผืึน ืึทืึผึทืฆึผึถืชึพืึตืฉื ืึผึฐืฆึดืึผืึนื ืึทืชึผึนืืึทื ืึฐืกืึนืึนืชึถืืึธื
5.18 ืขึทื ืึทืจึพืฆึดืึผืึนื ืฉืึถืฉืึผึธืึตื ืฉืืึผืขึธืึดืื ืึดืึผึฐืืึผึพืืึนื'' None | sup>
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 |
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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: โข Argo, destruction of โข Destruction, of animals/objects โข Sacrifice, destruction โข destruction of animal victim by fire โข destruction sacrifice, partial destruction of animal victim โข destruction sacrifice, total destruction of animal victim โข 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
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3.293 ฮบฮฑแฝถ ฯฮฟแฝบฯ ฮผแฝฒฮฝ ฮบฮฑฯฮญฮธฮทฮบฮตฮฝ แผฯแฝถ ฯฮธฮฟฮฝแฝธฯ แผฯฯฮฑฮฏฯฮฟฮฝฯฮฑฯ 3.294 ฮธฯ
ฮผฮฟแฟฆ ฮดฮตฯ
ฮฟฮผฮญฮฝฮฟฯ
ฯยท แผฯแฝธ ฮณแฝฐฯ ฮผฮญฮฝฮฟฯ ฮตแผตฮปฮตฯฮฟ ฯฮฑฮปฮบฯฯ.
3.297 แฝงฮดฮต ฮดฮญ ฯฮนฯ ฮตแผดฯฮตฯฮบฮตฮฝ แผฯฮฑฮนแฟถฮฝ ฯฮต ฮคฯฯฯฮฝ ฯฮตยท 3.298 ฮฮตแฟฆ ฮบฯฮดฮนฯฯฮต ฮผฮญฮณฮนฯฯฮต ฮบฮฑแฝถ แผฮธฮฌฮฝฮฑฯฮฟฮน ฮธฮตฮฟแฝถ แผฮปฮปฮฟฮน 3.299 แฝฯฯฯฯฮตฯฮฟฮน ฯฯฯฯฮตฯฮฟฮน แฝฯแฝฒฯ แฝ
ฯฮบฮนฮฑ ฯฮทฮผฮฎฮฝฮตฮนฮฑฮฝ 3.300 แฝงฮดฮญ ฯฯสผ แผฮณฮบฮญฯฮฑฮปฮฟฯ ฯฮฑฮผฮฌฮดฮนฯ แฟฅฮญฮฟฮน แฝกฯ แฝ
ฮดฮต ฮฟแผถฮฝฮฟฯ 3.301 ฮฑแฝฯแฟถฮฝ ฮบฮฑแฝถ ฯฮตฮบฮญฯฮฝ, แผฮปฮฟฯฮฟฮน ฮดสผ แผฮปฮปฮฟฮนฯฮน ฮดฮฑฮผฮตแฟฮตฮฝ.
9.241 ฯฯฮตแฟฆฯฮฑฮน ฮณแฝฐฯ ฮฝฮทแฟถฮฝ แผฯฮฟฮบฯฯฮตฮนฮฝ แผฮบฯฮฑ ฮบฯฯฯ
ฮผฮฒฮฑ
19.267 ฯแฝธฮฝ ฮผแฝฒฮฝ ฮคฮฑฮปฮธฯฮฒฮนฮฟฯ ฯฮฟฮปฮนแฟฯ แผฮปแฝธฯ แผฯ ฮผฮญฮณฮฑ ฮปฮฑแฟฯฮผฮฑ 19.268 แฟฅแฟฯสผ แผฯฮนฮดฮนฮฝฮฎฯฮฑฯ ฮฒฯฯฮนฮฝ แผฐฯฮธฯฯฮนฮฝยท ฮฑแฝฯแฝฐฯ แผฯฮนฮปฮปฮตแฝบฯ'' None | sup>
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 |
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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: โข Destruction โข Destruction of the Second Temple โข God,destruction/punishment of โข Judaism, destruction of โข Origen of Alexandria, on destruction of Judaism โข Second Temple, destruction of โข Temple in Jerusalem, Destruction of โข Temple of Solomon, destruction of โข Temple, Destruction of โข Temple, Jerusalem, destruction โข Temple, Jerusalem, destruction, impact of โข destruction โข destruction of\n, Jerusalem/Jerusalem temple โข destruction of Temple โข destruction, mark of โข 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), Tyconiusโ 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
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8.16 ืึทืึผึธืึตื ืึนืชึดื ืึถืึพืึฒืฆึทืจ ืึผึตืืชึพืึฐืืึธื ืึทืคึผึฐื ึดืืึดืืช ืึฐืึดื ึผึตืึพืคึถืชึทื ืึตืืึทื ืึฐืืึธื ืึผึตืื ืึธืืึผืึธื ืึผืึตืื ืึทืึผึดืึฐืึผึตืึท ืึผึฐืขึถืฉืึฐืจึดืื ืึทืึฒืึดืฉืึผึธื ืึดืืฉื ืึฒืึนืจึตืืึถื ืึถืึพืึตืืึทื ืึฐืืึธื ืึผืคึฐื ึตืืึถื ืงึตืึฐืึธื ืึฐืึตืึผึธื ืึดืฉืึฐืชึผึทืึฒืึดืืชึถื ืงึตืึฐืึธื ืึทืฉืึผึธืึถืฉืื
9.1 ืึฐืึทืึพืึฒื ึดื ืึนืึพืชึธืืึนืก ืขึตืื ึดื ืึฐืึนื ืึถืึฐืึนื ืึผึทืจึฐืึผึธื ืึผึฐืจึนืืฉืึธื ื ึธืชึธืชึผึดืื
9.1 ืึทืึผึดืงึฐืจึธื ืึฐืึธืึฐื ึทื ืงืึนื ืึผึธืืึนื ืึตืืึนืจ ืงึธืจึฐืืึผ ืคึผึฐืงึปืึผืึนืช ืึธืขึดืืจ ืึฐืึดืืฉื ืึผึฐืึดื ืึทืฉืึฐืึตืชืึน ืึผึฐืึธืืึนื 9.2 ืึฐืึดื ึผึตื ืฉืึดืฉืึผึธื ืึฒื ึธืฉืึดืื ืึผึธืึดืื ืึดืึผึถืจึถืึฐึพืฉืึทืขึทืจ ืึธืขึถืึฐืืึนื ืึฒืฉืึถืจ ืึธืคึฐื ึถื ืฆึธืคืึนื ึธื ืึฐืึดืืฉื ืึผึฐืึดื ืึทืคึผึธืฆืึน ืึผึฐืึธืืึน ืึฐืึดืืฉืึพืึถืึธื ืึผึฐืชืึนืึธื ืึธืึปืฉื ืึผึทืึผึดืื ืึฐืงึถืกึถืช ืึทืกึผึนืคึตืจ ืึผึฐืึธืชึฐื ึธืื ืึทืึผึธืึนืืึผ ืึทืึผึทืขึทืึฐืืึผ ืึตืฆึถื ืึดืึฐืึผึทื ืึทื ึผึฐืึนืฉืึถืชื 9.3 ืึผืึฐืืึนื ืึฑืึนืึตื ืึดืฉืึฐืจึธืึตื ื ึทืขึฒืึธื ืึตืขึทื ืึทืึผึฐืจืึผื ืึฒืฉืึถืจ ืึธืึธื ืขึธืึธืื ืึถื ืึดืคึฐืชึผึทื ืึทืึผึธืึดืช ืึทืึผึดืงึฐืจึธื ืึถืึพืึธืึดืืฉื ืึทืึผึธืึปืฉื ืึทืึผึทืึผึดืื ืึฒืฉืึถืจ ืงึถืกึถืช ืึทืกึผึนืคึตืจ ืึผึฐืึธืชึฐื ึธืืื 9.4 ืึทืึผึนืืึถืจ ืึฐืืึธื ืืื ืึตืึธืื ืขึฒืึนืจ ืึผึฐืชืึนืึฐ ืึธืขึดืืจ ืึผึฐืชืึนืึฐ ืึฐืจืึผืฉืึธืึธึดื ืึฐืึดืชึฐืึดืืชึธ ืชึผึธื ืขึทืึพืึดืฆึฐืืึนืช ืึธืึฒื ึธืฉืึดืื ืึทื ึผึถืึฑื ึธืึดืื ืึฐืึทื ึผึถืึฑื ึธืงึดืื ืขึทื ืึผึธืึพืึทืชึผืึนืขึตืืึนืช ืึทื ึผึทืขึฒืฉืืึนืช ืึผึฐืชืึนืึธืึผื
9.6 ืึธืงึตื ืึผึธืืึผืจ ืึผืึฐืชืึผืึธื ืึฐืึทืฃ ืึฐื ึธืฉืึดืื ืชึผึทืึทืจึฐืืึผ ืึฐืึทืฉืึฐืึดืืช ืึฐืขึทืึพืึผึธืึพืึดืืฉื ืึฒืฉืึถืจึพืขึธืึธืื ืึทืชึผึธื ืึทืึพืชึผึดืึผึทืฉืืึผ ืึผืึดืึผึดืงึฐืึผึธืฉืึดื ืชึผึธืึตืึผืึผ ืึทืึผึธืึตืึผืึผ ืึผึธืึฒื ึธืฉืึดืื ืึทืึผึฐืงึตื ึดืื ืึฒืฉืึถืจ ืึดืคึฐื ึตื ืึทืึผึธืึดืชื 9.7 ืึทืึผึนืืึถืจ ืึฒืึตืืึถื ืึทืึผึฐืืึผ ืึถืชึพืึทืึผึทืึดืช ืึผืึทืึฐืืึผ ืึถืชึพืึทืึฒืฆึตืจืึนืช ืึฒืึธืึดืื ืฆึตืืึผ ืึฐืึธืฆึฐืืึผ ืึฐืึดืึผืึผ ืึธืขึดืืจื
9.9 ืึทืึผึนืืึถืจ ืึตืึทื ืขึฒืึบื ืึผึตืืชึพืึดืฉืึฐืจึธืึตื ืึดืืืึผืึธื ืึผึธืืึนื ืึผึดืึฐืึนื ืึฐืึนื ืึทืชึผึดืึผึธืึตื ืึธืึธืจึถืฅ ืึผึธืึดืื ืึฐืึธืขึดืืจ ืึธืึฐืึธื ืึปืึผึถื ืึผึดื ืึธืึฐืจืึผ ืขึธืึทื ืึฐืืึธื ืึถืชึพืึธืึธืจึถืฅ ืึฐืึตืื ืึฐืืึธื ืจึนืึถืื
10.2 ืึดืื ืึทืึทืึผึธื ืึฒืฉืึถืจ ืจึธืึดืืชึดื ืชึผึทืึทืช ืึฑืึนืึตืึพืึดืฉืึฐืจึธืึตื ืึผึดื ึฐืึทืจึพืึผึฐืึธืจ ืึธืึตืึทืข ืึผึดื ืึฐืจืึผืึดืื ืึตืึผึธืื
10.2 ืึทืึผึนืืึถืจ ืึถืึพืึธืึดืืฉื ืึฐืึปืฉื ืึทืึผึทืึผึดืื ืึทืึผึนืืึถืจ ืึผึนื ืึถืึพืึผึตืื ืึนืช ืึทืึผึทืึฐืึผึทื ืึถืึพืชึผึทืึทืช ืึทืึผึฐืจืึผื ืึผืึทืึผึตื ืึธืคึฐื ึถืืึธ ืึทืึฒืึตืึพืึตืฉื ืึดืึผึตืื ืึนืช ืึทืึผึฐืจึปืึดืื ืึผืึฐืจึนืง ืขึทืึพืึธืขึดืืจ ืึทืึผึธืึนื ืึฐืขึตืื ึธืื
10.6 ืึทืึฐืึดื ืึผึฐืฆึทืึผึบืชืึน ืึถืชึพืึธืึดืืฉื ืึฐืึปืฉืึพืึทืึผึทืึผึดืื ืึตืืึนืจ ืงึทื ืึตืฉื ืึดืึผึตืื ืึนืช ืึทืึผึทืึฐืึผึทื ืึดืึผึตืื ืึนืช ืึทืึผึฐืจืึผืึดืื ืึทืึผึธืึนื ืึทืึผึทืขึฒืึนื ืึตืฆึถื ืึธืืึนืคึธืื 10.7 ืึทืึผึดืฉืึฐืึทื ืึทืึผึฐืจืึผื ืึถืชึพืึธืืึน ืึดืึผึตืื ืึนืช ืึทืึผึฐืจืึผืึดืื ืึถืึพืึธืึตืฉื ืึฒืฉืึถืจ ืึผึตืื ืึนืช ืึทืึผึฐืจึปืึดืื ืึทืึผึดืฉืึผึธื ืึทืึผึดืชึผึตื ืึถืึพืึธืคึฐื ึตื ืึฐืึปืฉื ืึทืึผึทืึผึดืื ืึทืึผึดืงึผึทื ืึทืึผึตืฆึตืื 10.8 ืึทืึผึตืจึธื ืึทืึผึฐืจึปืึดืื ืชึผึทืึฐื ึดืืช ืึทืึพืึธืึธื ืชึผึทืึทืช ืึผึทื ึฐืคึตืืึถืื
10.18 ืึทืึผึตืฆึตื ืึผึฐืืึนื ืึฐืืึธื ืึตืขึทื ืึดืคึฐืชึผึทื ืึทืึผึธืึดืช ืึทืึผึทืขึฒืึนื ืขึทืึพืึทืึผึฐืจืึผืึดืืื 10.19 ืึทืึผึดืฉืึฐืืึผ ืึทืึผึฐืจืึผืึดืื ืึถืชึพืึผึทื ึฐืคึตืืึถื ืึทืึผึตืจืึนืึผืึผ ืึดืึพืึธืึธืจึถืฅ ืึฐืขึตืื ึทื ืึผึฐืฆึตืืชึธื ืึฐืึธืืึนืคึทื ึผึดืื ืึฐืขึปืึผึธืชึธื ืึทืึผึทืขึฒืึนื ืคึผึถืชึทื ืฉืึทืขึทืจ ืึผึตืืชึพืึฐืืึธื ืึทืงึผึทืึฐืืึนื ึดื ืึผืึฐืืึนื ืึฑืึนืึตืึพืึดืฉืึฐืจึธืึตื ืขึฒืึตืืึถื ืึดืึฐืึธืขึฐืึธืื
11.23 ืึทืึผึทืขึทื ืึผึฐืืึนื ืึฐืืึธื ืึตืขึทื ืชึผืึนืึฐ ืึธืขึดืืจ ืึทืึผึทืขึฒืึนื ืขึทืึพืึธืึธืจ ืึฒืฉืึถืจ ืึดืงึผึถืึถื ืึธืขึดืืจื
18.31 ืึทืฉืึฐืึดืืืึผ ืึตืขึฒืึตืืึถื ืึถืชึพืึผึธืึพืคึผึดืฉืึฐืขึตืืึถื ืึฒืฉืึถืจ ืคึผึฐืฉืึทืขึฐืชึผึถื ืึผึธื ืึทืขึฒืฉืืึผ ืึธืึถื ืึตื ืึธืึธืฉื ืึฐืจืึผืึท ืึฒืึธืฉืึธื ืึฐืึธืึผึธื ืชึธืึปืชืึผ ืึผึตืืช ืึดืฉืึฐืจึธืึตืื
28.18 ืึตืจึนื ืขึฒืึบื ึถืืึธ ืึผึฐืขึถืึถื ืจึฐืึปืึผึธืชึฐืึธ ืึดืึผึทืึฐืชึผึธ ืึดืงึฐืึผึธืฉืึถืืึธ ืึธืืึนืฆึดืึพืึตืฉื ืึดืชึผืึนืึฐืึธ ืึดืื ืึฒืึธืึทืชึฐืึธ ืึธืึถืชึผึถื ึฐืึธ ืึฐืึตืคึถืจ ืขึทืึพืึธืึธืจึถืฅ ืึฐืขึตืื ึตื ืึผึธืึพืจึนืึถืืึธื
36.26 ืึฐื ึธืชึทืชึผึดื ืึธืึถื ืึตื ืึธืึธืฉื ืึฐืจืึผืึท ืึฒืึธืฉืึธื ืึถืชึผึตื ืึผึฐืงึดืจึฐืึผึฐืึถื ืึทืึฒืกึดืจึนืชึดื ืึถืชึพืึตื ืึธืึถืึถื ืึดืึผึฐืฉืึทืจึฐืึถื ืึฐื ึธืชึทืชึผึดื ืึธืึถื ืึตื ืึผึธืฉืึธืจื' ' None | sup>
8.16 And He brought me into the inner court of the LORDโS 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: โCause ye them that have charge over the city to draw near, every man with his destroying weapon in his hand.โ 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 writerโs 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 writerโs inkhorn on his side. 9.4 And the LORD said unto him: โGo 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.โ
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.โ Then they began at the elders that were before the house. 9.7 And He said unto them: โDefile the house, and fill the courts with the slain; go ye forth.โ And they went forth, and smote in the city.
9.9 Then said He unto me: โThe 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: โGo 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.โ And he went in in my sight.
10.6 And it came to pass, when He commanded the man clothed in linen, saying: โTake fire from between the wheelwork, from between the cherubimโ, 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 manโs 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 LORDโS 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 |
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19. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: โข Destruction, of animals/objects โข destruction of animal victim by fire โข destruction sacrifice, partial destruction of animal victim โข 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
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20. Hebrew Bible, 1 Chronicles, 21.15 (5th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Eschatology/Eschatological, Punishment/Destruction โข Temple in Jerusalem, Destruction of
Found in books: Allison (2018), 4 Baruch, 146; Stuckenbruck (2007), 1 Enoch 91-108, 580
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21.15 ืึทืึผึดืฉืึฐืึทื ืึธืึฑืึนืึดืื ืึทืึฐืึธืึฐ ืึดืืจืึผืฉืึธืึทึดื ืึฐืึทืฉืึฐืึดืืชึธืึผ ืึผืึฐืึทืฉืึฐืึดืืช ืจึธืึธื ืึฐืืึธื ืึทืึผึดื ึผึธืึถื ืขึทืึพืึธืจึธืขึธื ืึทืึผึนืืึถืจ ืึทืึผึทืึฐืึธืึฐ ืึทืึผึทืฉืึฐืึดืืช ืจึทื ืขึทืชึผึธื ืึถืจึถืฃ ืึธืึถืึธ ืึผืึทืึฐืึทืึฐ ืึฐืืึธื ืขึนืึตื ืขึดืึพืึผึนืจึถื ืึธืจึฐื ึธื ืึทืึฐืืึผืกึดืื'' None | sup>
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: โIt is enough; now stay thy hand.โ And the angel of the LORD was standing by the threshing-floor of Or the Jebusite.'' None |
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21. Hebrew Bible, 2 Chronicles, 24.17-24.25 (5th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Jerusalem, destruction of โข Temple destruction of Jerusalem โข Temple, First, destruction of โข 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
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24.17 ืึฐืึทืึฒืจึตื ืืึนืช ืึฐืืึนืึธืึธืข ืึผึธืืึผ ืฉืึธืจึตื ืึฐืืึผืึธื ืึทืึผึดืฉืึฐืชึผึทืึฒืืึผ ืึทืึผึถืึถืึฐ ืึธื ืฉืึธืึทืข ืึทืึผึถืึถืึฐ ืึฒืึตืืึถืื 24.18 ืึทืึผึทืขึทืึฐืืึผ ืึถืชึพืึผึตืืช ืึฐืืึธื ืึฑืึนืึตื ืึฒืืึนืชึตืืึถื ืึทืึผึทืขึทืึฐืืึผ ืึถืชึพืึธืึฒืฉืึตืจึดืื ืึฐืึถืชึพืึธืขึฒืฆึทืึผึดืื ืึทืึฐืึดืึพืงึถืฆึถืฃ ืขึทืึพืึฐืืึผืึธื ืึดืืจืึผืฉืึธืึทึดื ืึผึฐืึทืฉืึฐืึธืชึธื ืึนืืชื 24.19 ืึทืึผึดืฉืึฐืึทื ืึผึธืึถื ื ึฐืึดืึดืื ืึทืึฒืฉืึดืืึธื ืึถืึพืึฐืืึธื ืึทืึผึธืขึดืืืึผ ืึธื ืึฐืึนื ืึถืึฑืึดืื ืึผื' '24.21 ืึทืึผึดืงึฐืฉืึฐืจืึผ ืขึธืึธืื ืึทืึผึดืจึฐืึผึฐืึปืืึผ ืึถืึถื ืึผึฐืึดืฆึฐืึทืช ืึทืึผึถืึถืึฐ ืึผึทืึฒืฆึทืจ ืึผึตืืช ืึฐืืึธืื 24.22 ืึฐืึนืึพืึธืึทืจ ืืึนืึธืฉื ืึทืึผึถืึถืึฐ ืึทืึถืกึถื ืึฒืฉืึถืจ ืขึธืฉืึธื ืึฐืืึนืึธืึธืข ืึธืึดืื ืขึดืึผืึน ืึทืึผึทืึฒืจึนื ืึถืชึพืึผึฐื ืึน ืึผืึฐืืึนืชืึน ืึธืึทืจ ืึตืจึถื ืึฐืืึธื ืึฐืึดืึฐืจึนืฉืื 24.23 ืึทืึฐืึดื ืึดืชึฐืงืึผืคึทืช ืึทืฉืึผึธื ึธื ืขึธืึธื ืขึธืึธืื ืึตืื ืึฒืจึธื ืึทืึผึธืึนืืึผ ืึถืึพืึฐืืึผืึธื ืึดืืจืึผืฉืึธืึทึดื ืึทืึผึทืฉืึฐืึดืืชืึผ ืึถืชึพืึผึธืึพืฉืึธืจึตื ืึธืขึธื ืึตืขึธื ืึฐืึธืึพืฉืึฐืึธืึธื ืฉืึดืึผึฐืืึผ ืึฐืึถืึถืึฐ ืึผึทืจึฐืึธืฉืึถืงื 24.24 ืึผึดื ืึฐืึดืฆึฐืขึทืจ ืึฒื ึธืฉืึดืื ืึผึธืืึผ ืึตืื ืึฒืจึธื ืึทืืืึธื ื ึธืชึทื ืึผึฐืึธืึธื ืึทืึดื ืึธืจึนื ืึฐืึนื ืึผึดื ืขึธืึฐืืึผ ืึถืชึพืึฐืืึธื ืึฑืึนืึตื ืึฒืืึนืชึตืืึถื ืึฐืึถืชึพืืึนืึธืฉื ืขึธืฉืืึผ ืฉืึฐืคึธืึดืืื 24.25 ืึผืึฐืึถืึฐืชึผึธื ืึดืึผึถื ึผืึผ ืึผึดืึพืขึธืึฐืืึผ ืึนืชืึน ืืืืืืื ืึผึฐืึทืึฒืืึผืึดื ืจึทืึผึดืื ืึดืชึฐืงึทืฉืึผึฐืจืึผ ืขึธืึธืื ืขึฒืึธืึธืื ืึผึดืึฐืึตื ืึผึฐื ึตื ืึฐืืึนืึธืึธืข ืึทืึผึนืึตื ืึทืึผึทืึทืจึฐืึปืืึผ ืขึทืึพืึดืึผึธืชืึน ืึทืึผึธืึนืช ืึทืึผึดืงึฐืึผึฐืจึปืืึผ ืึผึฐืขึดืืจ ืึผึธืึดืื ืึฐืึนื ืงึฐืึธืจึปืืึผ ืึผึฐืงึดืึฐืจืึนืช ืึทืึผึฐืึธืึดืืื'' None | sup>
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: โThus 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.โ 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: โThe LORD look upon it, and require it.โ 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 himโfor they left him in great diseasesโhis 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 |
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22. Hebrew Bible, Ezra, 1.3 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: โข Temple, Destruction of โข 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
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1.3 ืึดืึพืึธืึถื ืึดืึผึธืึพืขึทืึผืึน ืึฐืึดื ืึฑืึนืึธืื ืขึดืึผืึน ืึฐืึทืขึทื ืึดืืจืึผืฉืึธืึทึดื ืึฒืฉืึถืจ ืึผึดืืืึผืึธื ืึฐืึดืึถื ืึถืชึพืึผึตืืช ืึฐืืึธื ืึฑืึนืึตื ืึดืฉืึฐืจึธืึตื ืืึผื ืึธืึฑืึนืึดืื ืึฒืฉืึถืจ ืึผึดืืจืึผืฉืึธืึธึดืื'' None | sup>
1.3 Whosoever there is among you of all His peopleโhis God be with himโlet 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 |
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23. Hebrew Bible, Nehemiah, 10.33 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: โข Jerusalem, Destruction of โข 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
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10.33 ืึฐืึถืขึฑืึทืึฐื ืึผ ืขึธืึตืื ืึผ ืึดืฆึฐืึบืช ืึธืชึตืช ืขึธืึตืื ืึผ ืฉืึฐืึดืฉืึดืืช ืึทืฉืึผึถืงึถื ืึผึทืฉืึผึธื ึธื ืึทืขึฒืึนืึทืช ืึผึตืืช ืึฑืึนืึตืื ืึผื'' None | sup>
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 |
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24. Hebrew Bible, Zechariah, 1.12-1.17 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: โข Temple in Jerusalem, Destruction of โข Temple, Destruction of First
Found in books: Allison (2018), 4 Baruch, 202; Stuckenbruck (2007), 1 Enoch 91-108, 55
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1.12 ืึทืึผึทืขึทื ืึทืึฐืึทืึฐึพืึฐืืึธื ืึทืึผึนืืึทืจ ืึฐืืึธื ืฆึฐืึธืืึนืช ืขึทืึพืึธืชึทื ืึทืชึผึธื ืึนืึพืชึฐืจึทืึตื ืึถืชึพืึฐืจืึผืฉืึธืึทึดื ืึฐืึตืช ืขึธืจึตื ืึฐืืึผืึธื ืึฒืฉืึถืจ ืึธืขึทืึฐืชึผึธื ืึถื ืฉืึดืึฐืขึดืื ืฉืึธื ึธืื 1.13 ืึทืึผึทืขึทื ืึฐืืึธื ืึถืชึพืึทืึผึทืึฐืึธืึฐ ืึทืึผึนืึตืจ ืึผึดื ืึผึฐืึธืจึดืื ืืึนืึดืื ืึผึฐืึธืจึดืื ื ึดืึปืึดืืื 1.14 ืึทืึผึนืืึถืจ ืึตืึทื ืึทืึผึทืึฐืึธืึฐ ืึทืึผึนืึตืจ ืึผึดื ืงึฐืจึธื ืึตืืึนืจ ืึผึนื ืึธืึทืจ ืึฐืืึธื ืฆึฐืึธืืึนืช ืงึดื ึผึตืืชึดื ืึดืืจืึผืฉืึธืึทึดื ืึผืึฐืฆึดืึผืึนื ืงึดื ึฐืึธื ืึฐืืึนืึธืื 1.15 ืึฐืงึถืฆึถืฃ ืึผึธืืึนื ืึฒื ึดื ืงึนืฆึตืฃ ืขึทืึพืึทืึผืึนืึดื ืึทืฉืึผึทืึฒื ึทื ึผึดืื ืึฒืฉืึถืจ ืึฒื ึดื ืงึธืฆึทืคึฐืชึผึดื ืึผึฐืขึธื ืึฐืึตืึผึธื ืขึธืึฐืจืึผ ืึฐืจึธืขึธืื 1.16 ืึธืึตื ืึผึนืึพืึธืึทืจ ืึฐืืึธื ืฉืึทืึฐืชึผึดื ืึดืืจืึผืฉืึธืึทึดื ืึผึฐืจึทืึฒืึดืื ืึผึตืืชึดื ืึดืึผึธื ึถื ืึผึธืึผ ื ึฐืึปื ืึฐืืึธื ืฆึฐืึธืืึนืช ืืงืื ืึฐืงึธื ืึดื ึผึธืึถื ืขึทืึพืึฐืจืึผืฉืึธืึธึดืื 1.17 ืขืึนื ืงึฐืจึธื ืึตืืึนืจ ืึผึนื ืึธืึทืจ ืึฐืืึธื ืฆึฐืึธืืึนืช ืขืึนื ืชึผึฐืคืึผืฆึถืื ึธื ืขึธืจึทื ืึดืึผืึนื ืึฐื ึดืึทื ืึฐืืึธื ืขืึนื ืึถืชึพืฆึดืึผืึนื ืึผืึธืึทืจ ืขืึนื ืึผึดืืจืึผืฉืึธืึธึดืื'' None | sup>
1.12 Then the angel of the LORD spoke and said: โO 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 wordsโ 1.14 o the angel that spoke with me said unto me: โProclaim 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.โ'' None |
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25. Xenophon, The Persian Expedition, 2.2.9, 5.3.9-5.3.10 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: โข Destruction, of animals/objects โข Sacrifice, destruction โข destruction of animal victim by fire โข destruction sacrifice โข destruction sacrifice, partial destruction of animal victim โข 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
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2.2.9 ฯฮฑแฟฆฯฮฑ ฮดสผ แฝคฮผฮฟฯฮฑฮฝ, ฯฯฮฌฮพฮฑฮฝฯฮตฯ ฯฮฑแฟฆฯฮฟฮฝ ฮบฮฑแฝถ ฮบฮฌฯฯฮฟฮฝ ฮบฮฑแฝถ ฮบฯฮนแฝธฮฝ ฮตแผฐฯ แผฯฯฮฏฮดฮฑ, ฮฟแผฑ ฮผแฝฒฮฝ แผฮปฮปฮทฮฝฮตฯ ฮฒฮฌฯฯฮฟฮฝฯฮตฯ ฮพฮฏฯฮฟฯ, ฮฟแผฑ ฮดแฝฒ ฮฒฮฌฯฮฒฮฑฯฮฟฮน ฮปฯฮณฯฮทฮฝ.
5.3.9 แผฯฮฟฮฏฮทฯฮต ฮดแฝฒ ฮบฮฑแฝถ ฮฒฯฮผแฝธฮฝ ฮบฮฑแฝถ ฮฝฮฑแฝธฮฝ แผฯแฝธ ฯฮฟแฟฆ แผฑฮตฯฮฟแฟฆ แผฯฮณฯ
ฯฮฏฮฟฯ
, ฮบฮฑแฝถ ฯแฝธ ฮปฮฟฮนฯแฝธฮฝ ฮดแฝฒ แผฮตแฝถ ฮดฮตฮบฮฑฯฮตฯฯฮฝ ฯแฝฐ แผฮบ ฯฮฟแฟฆ แผฮณฯฮฟแฟฆ แฝกฯฮฑแฟฮฑ ฮธฯ
ฯฮฏฮฑฮฝ แผฯฮฟฮฏฮตฮน ฯแฟ ฮธฮตแฟท, ฮบฮฑแฝถ ฯฮฌฮฝฯฮตฯ ฮฟแผฑ ฯฮฟฮปแฟฯฮฑฮน ฮบฮฑแฝถ ฮฟแผฑ ฯฯฯฯฯฯฯฮฟฮน แผฮฝฮดฯฮตฯ ฮบฮฑแฝถ ฮณฯ
ฮฝฮฑแฟฮบฮตฯ ฮผฮตฯฮตแฟฯฮฟฮฝ ฯแฟฯ แผฮฟฯฯแฟฯ. ฯฮฑฯฮตแฟฯฮต ฮดแฝฒ แผก ฮธฮตแฝธฯ ฯฮฟแฟฯ ฯฮบฮทฮฝฮฟแฟฆฯฮนฮฝ แผฮปฯฮนฯฮฑ, แผฯฯฮฟฯ
ฯ, ฮฟแผถฮฝฮฟฮฝ, ฯฯฮฑฮณฮฎฮผฮฑฯฮฑ, ฮบฮฑแฝถ ฯแฟถฮฝ ฮธฯ
ฮฟฮผฮญฮฝฯฮฝ แผฯแฝธ ฯแฟฯ แผฑฮตฯแพถฯ ฮฝฮฟฮผแฟฯ ฮปฮฌฯฮฟฯ, ฮบฮฑแฝถ ฯแฟถฮฝ ฮธฮทฯฮตฯ
ฮฟฮผฮญฮฝฯฮฝ ฮดฮญ. 5.3.10 ฮบฮฑแฝถ ฮณแฝฐฯ ฮธฮฎฯฮฑฮฝ แผฯฮฟฮนฮฟแฟฆฮฝฯฮฟ ฮตแผฐฯ ฯแฝดฮฝ แผฮฟฯฯแฝดฮฝ ฮฟแผต ฯฮต ฮฮตฮฝฮฟฯแฟถฮฝฯฮฟฯ ฯฮฑแฟฮดฮตฯ ฮบฮฑแฝถ ฮฟแผฑ ฯแฟถฮฝ แผฮปฮปฯฮฝ ฯฮฟฮปฮนฯแฟถฮฝ, ฮฟแผฑ ฮดแฝฒ ฮฒฮฟฯ
ฮปฯฮผฮตฮฝฮฟฮน ฮบฮฑแฝถ แผฮฝฮดฯฮตฯ ฮพฯ
ฮฝฮตฮธฮฎฯฯฮฝยท ฮบฮฑแฝถ แผกฮปฮฏฯฮบฮตฯฮฟ ฯแฝฐ ฮผแฝฒฮฝ แผฮพ ฮฑแฝฯฮฟแฟฆ ฯฮฟแฟฆ แผฑฮตฯฮฟแฟฆ ฯฯฯฮฟฯ
, ฯแฝฐ ฮดแฝฒ ฮบฮฑแฝถ แผฮบ ฯแฟฯ ฮฆฮฟฮปฯฮทฯ, ฯฯฮตฯ ฮบฮฑแฝถ ฮดฮฟฯฮบฮฌฮดฮตฯ ฮบฮฑแฝถ แผฮปฮฑฯฮฟฮน.'' None | sup>
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 Xenophonโs 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 Pholoeโboars and gazelles and stags. '' None |
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26. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: โข Destruction, of animals/objects โข Sacrifice, destruction โข 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
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27. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: โข disease, as a force of destruction โข 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
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28. Aeschines, Letters, 1.114 (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: โข Destruction, of animals/objects โข 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
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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 |
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29. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข 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
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30. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข 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
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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: โข Babylon, destruction of โข Day, of Destruction โข Day, of the Destruction of Iniquity/Sin/Wickedness โข Destruction of the Temple โข Eschatology/Eschatological, Punishment/Destruction โข Flood/Deluge, Great/Noahs, Destruction of โข Sudden/Quick Destruction โข Temple destruction of Jerusalem โข Temple in Jerusalem, Destruction of โข Temple, Destruction of First โข Temple, Destruction of Second โข Temple, Jerusalem, destruction โข Temple, sacrificial cult (in Jerusalem), Destruction โข Tyre, destruction of โข destruction โข destruction of\n, Jerusalem/Jerusalem temple โข destruction of\n, Rome โข destruction of Temple, rabbinic traditions about โข destruction, of rich โข 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 |
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32. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข 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
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33. Anon., Jubilees, 1.29, 5.8-5.9 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: โข Flood/Deluge, Great/Noahs, Destruction of โข Temple destruction of Jerusalem โข Temple, Destruction of Second โข Temple, Temple destruction โข 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
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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 |
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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: โข Day, of the Destruction of Iniquity/Sin/Wickedness โข Destruction of the Second Temple โข Destruction of the Temple โข Eschatology/Eschatological, Punishment/Destruction โข Jerusalem Temple, destruction โข Jerusalem Temple, destruction of โข Jewish culture, Jerusalem Temple, destruction of โข Sudden/Quick Destruction โข Temple destruction of Jerusalem โข Temple in Jerusalem, Destruction of โข Temple, Destruction โข Temple, Destruction of First โข Temple, Jerusalem, destruction โข Temple, Jerusalem, destruction, impact of โข Temple, sacrificial cult (in Jerusalem), Destruction โข destruction โข destruction of\n, Rome โข destruction of Temple โข supersessionism, destruction of Temple and โข tefillin, Temple, destruction of โข 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), Tyconiusโ 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
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2.34 ืึธืึตื ืึฒืึทืึฐืชึธ ืขึทื ืึผึดื ืึดืชึฐืึผึฐืึถืจึถืช ืึถืึถื ืึผึดืึพืึธื ืึดืืึทืึดื ืึผืึฐืึธืช ืึฐืฆึทืึฐืึธื ืขึทืึพืจึทืึฐืืึนืึดื ืึผึดื ืคึทืจึฐืึฐืึธื ืึฐืึทืกึฐืคึผึธื ืึฐืึทืึผึตืงึถืช ืึดืึผืึนืื 2.35 ืึผึตืืึทืึดื ืึผึธืงืึผ ืึทืึฒืึธื ืคึผึทืจึฐืึฐืึธื ืึทืกึฐืคึผึธื ื ึฐืึธืฉืึธื ืึผึทืกึฐืคึผึธื ืึฐืึทืึฒืึธื ืึทืึฒืืึน ืึผึฐืขืึผืจ ืึดืึพืึดืึผึฐืจึตืึพืงึทืึดื ืึผื ึฐืฉืึธื ืึดืึผืึนื ืจืึผืึธื ืึฐืึธืึพืึฒืชึทืจ ืึธืึพืึดืฉืึฐืชึผึฒืึทื ืึฐืืึนื ืึฐืึทืึฐื ึธื ืึผึดืึพืึฐืึธืช ืึฐืฆึทืึฐืึธื ืึฒืึธืช ืึฐืืึผืจ ืจึทื ืึผืึฐืึธืช ืึผึธืึพืึทืจึฐืขึธืื
7.9 ืึธืึตื ืึฒืึตืืช ืขึทื ืึผึดื ืึธืจึฐืกึธืึธื ืจึฐืึดืื ืึฐืขึทืชึผึดืืง ืืึนืึดืื ืึฐืชึดื ืึฐืืึผืฉืึตืึผ ืึผึดืชึฐืึทื ืึดืึผึธืจ ืึผืฉืึฐืขึทืจ ืจึตืืฉืึตืึผ ืึผึทืขึฒืึทืจ ื ึฐืงึตื ืึผึธืจึฐืกึฐืึตืึผ ืฉืึฐืึดืืึดืื ืึผึดืึพื ืึผืจ ืึผึทืึฐืึผึดืึผืึนืึดื ื ืึผืจ ืึผึธืึดืงื' 7.13 ืึธืึตื ืึฒืึตืืช ืึผึฐืึถืึฐืึตื ืึตืืึฐืึธื ืึทืึฒืจืึผ ืขึดืึพืขึฒื ึธื ึตื ืฉืึฐืึทืึผึธื ืึผึฐืึทืจ ืึฑื ึธืฉื ืึธืชึตื ืึฒืึธื ืึฐืขึทืึพืขึทืชึผึดืืง ืืึนืึทืึผึธื ืึฐืึธื ืึผืงึฐืึธืืึนืึดื ืึทืงึฐืจึฐืืึผืึดืื
7.16 ืงึดืจึฐืึตืช ืขึทืึพืึทื ืึดืึพืงึธืึฒืึทืึผึธื ืึฐืึทืฆึผึดืืึธื ืึถืึฐืขึตืึพืึดื ึผึตืึผ ืขึทืึพืึผึธืึพืึผึฐื ึธื ืึทืึฒืึทืจึพืึดื ืึผืคึฐืฉืึทืจ ืึดืึผึทืึผึธื ืึฐืืึนืึฐืขึดื ึผึทื ึดืื
8.9 ืึผืึดืึพืึธืึทืึทืช ืึตืึถื ืึธืฆึธื ืงึถืจึถืึพืึทืึทืช ืึดืฆึผึฐืขึดืืจึธื ืึทืชึผึดืึฐืึผึทืึพืึถืชึถืจ ืึถืึพืึทื ึผึถืึถื ืึฐืึถืึพืึทืึผึดืึฐืจึธื ืึฐืึถืึพืึทืฆึผึถืึดืื 8.11 ืึฐืขึทื ืฉืึทืจึพืึทืฆึผึธืึธื ืึดืึฐืึผึดืื ืึผืึดืึผึถื ึผืึผ ืืจืื ืืึผืจึทื ืึทืชึผึธืึดืื ืึฐืึปืฉืึฐืึทืึฐ ืึฐืืึนื ืึดืงึฐืึผึธืฉืืึนื 8.12 ืึฐืฆึธืึธื ืชึผึดื ึผึธืชึตื ืขึทืึพืึทืชึผึธืึดืื ืึผึฐืคึธืฉืึทืข ืึฐืชึทืฉืึฐืึตืึฐ ืึฑืึถืช ืึทืจึฐืฆึธื ืึฐืขึธืฉืึฐืชึธื ืึฐืึดืฆึฐืึดืืึธืื 8.13 ืึธืึถืฉืึฐืึฐืขึธื ืึถืึธืึพืงึธืืึนืฉื ืึฐืึทืึผึตืจ ืึทืึผึนืืึถืจ ืึถืึธื ืงึธืืึนืฉื ืึทืคึผึทืึฐืืึนื ึดื ืึทืึฐืึทืึผึตืจ ืขึทืึพืึธืชึทื ืึถืึธืืึนื ืึทืชึผึธืึดืื ืึฐืึทืคึผึถืฉืึทืข ืฉืึนืึตื ืชึผึตืช ืึฐืงึนืึถืฉื ืึฐืฆึธืึธื ืึดืจึฐืึธืกื 8.14 ืึทืึผึนืืึถืจ ืึตืึทื ืขึทื ืขึถืจึถื ืึผึนืงึถืจ ืึทืึฐืคึผึทืึดื ืึผืฉืึฐืึนืฉื ืึตืืึนืช ืึฐื ึดืฆึฐืึผึทืง ืงึนืึถืฉืื
9.2 ืึผึดืฉืึฐื ึทืช ืึทืึทืช ืึฐืึธืึฐืืึน ืึฒื ึดื ืึผึธื ึดืึผึตืื ืึผึดืื ึนืชึดื ืึผึทืกึผึฐืคึธืจึดืื ืึดืกึฐืคึผึทืจ ืึทืฉืึผึธื ึดืื ืึฒืฉืึถืจ ืึธืึธื ืึฐืึทืจึพืึฐืืึธื ืึถืึพืึดืจึฐืึดืึธื ืึทื ึผึธืึดืื ืึฐืึทืึผึนืืืช ืึฐืึธืจึฐืืึนืช ืึฐืจืึผืฉืึธืึทึดื ืฉืึดืึฐืขึดืื ืฉืึธื ึธืื
9.2 ืึฐืขืึนื ืึฒื ึดื ืึฐืึทืึผึตืจ ืึผืึดืชึฐืคึผึทืึผึตื ืึผืึดืชึฐืึทืึผึถื ืึทืึผึธืืชึดื ืึฐืึทืึผึทืืช ืขึทืึผึดื ืึดืฉืึฐืจึธืึตื ืึผืึทืคึผึดืื ืชึผึฐืึดื ึผึธืชึดื ืึดืคึฐื ึตื ืึฐืืึธื ืึฑืึนืึทื ืขึทื ืึทืจึพืงึนืึถืฉื ืึฑืึนืึธืื
9.25 ืึฐืชึตืึทืข ืึฐืชึทืฉืึฐืึผึตื ืึดืึพืึนืฆึธื ืึธืึธืจ ืึฐืึธืฉืึดืื ืึฐืึดืึฐื ืึนืช ืึฐืจืึผืฉืึธืึทึดื ืขึทืึพืึธืฉืึดืืึท ื ึธืึดืื ืฉืึธืึปืขึดืื ืฉืึดืึฐืขึธื ืึฐืฉืึธืึปืขึดืื ืฉืึดืฉืึผึดืื ืึผืฉืึฐื ึทืึดื ืชึผึธืฉืืึผื ืึฐื ึดืึฐื ึฐืชึธื ืจึฐืืึนื ืึฐืึธืจืึผืฅ ืึผืึฐืฆืึนืง ืึธืขึดืชึผึดืืื
9.26 ืึฐืึทืึฒืจึตื ืึทืฉืึผึธืึปืขึดืื ืฉืึดืฉืึผึดืื ืึผืฉืึฐื ึทืึดื ืึดืึผึธืจึตืช ืึธืฉืึดืืึท ืึฐืึตืื ืืึน ืึฐืึธืขึดืืจ ืึฐืึทืงึผึนืึถืฉื ืึทืฉืึฐืึดืืช ืขึทื ื ึธืึดืื ืึทืึผึธื ืึฐืงึดืฆึผืึน ืึทืฉืึผึถืึถืฃ ืึฐืขึทื ืงึตืฅ ืึดืึฐืึธืึธื ื ึถืึฑืจึถืฆึถืช ืฉืึนืึตืืึนืชื
9.27 ืึฐืึดืึฐืึผึดืืจ ืึผึฐืจึดืืช ืึธืจึทืึผึดืื ืฉืึธืืึผืขึท ืึถืึธื ืึทืึฒืฆึดื ืึทืฉืึผึธืืึผืขึท ืึทืฉืึฐืึผึดืืช ืึถืึทื ืึผืึดื ึฐืึธื ืึฐืขึทื ืึผึฐื ึทืฃ ืฉืึดืงึผืึผืฆึดืื ืึฐืฉืึนืึตื ืึฐืขึทืึพืึผึธืึธื ืึฐื ึถืึฑืจึธืฆึธื ืชึผึดืชึผึทืึฐ ืขึทืึพืฉืึนืึตืื
12.2 ืึฐืจึทืึผึดืื ืึดืึผึฐืฉืึตื ึตื ืึทืึฐืึทืชึพืขึธืคึธืจ ืึธืงึดืืฆืึผ ืึตืึผึถื ืึฐืึทืึผึตื ืขืึนืึธื ืึฐืึตืึผึถื ืึทืึฒืจึธืคืึนืช ืึฐืึดืจึฐืืึนื ืขืึนืึธืื
12.11 ืึผืึตืขึตืช ืืึผืกึทืจ ืึทืชึผึธืึดืื ืึฐืึธืชึตืช ืฉืึดืงึผืึผืฅ ืฉืึนืึตื ืึธืึดืื ืึถืึถืฃ ืึธืืชึทืึดื ืึฐืชึดืฉืึฐืขึดืืื'' None | sup>
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: โHow 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?โ 8.14 And he said unto me: โUnto two thousand and three hundred evenings and mornings; then shall the sanctuary be victorious.โ
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.โ
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 |
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35. Septuagint, 1 Maccabees, 1.54, 2.7, 3.41, 9.50 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: โข Gaza, destruction of by Alexander Jannaeus โข Jerusalem Temple, destruction โข Jerusalem, second temple of, description of cult after destruction of โข Temple in Jerusalem, Destruction of โข Temple, Destruction โข Temple, Jerusalem, destruction โข Tyre, destruction of โข 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
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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 |
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36. Septuagint, 2 Maccabees, 2.4-2.8, 7.33 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: โข Antioch, synagogue, synagogue, destruction (converted into church), tomb of Maccabean martyrs โข Eupolemus, Jerusalem destruction โข Temple in Jerusalem, Destruction of โข Temple, sacrificial cult (in Jerusalem), Destruction โข 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
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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 |
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37. Septuagint, Ecclesiasticus (Siracides), 11.18, 35.1-35.3, 40.25 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: โข Second Temple, destruction of โข Sudden/Quick Destruction โข Temple, sacrificial cult (in Jerusalem), Destruction โข 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
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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 |
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38. Septuagint, Judith, 9.1 (2nd cent. BCE - 0th cent. CE)
Tagged with subjects: โข Jerusalem, Destruction of โข 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
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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 |
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39. Septuagint, Wisdom of Solomon, 1.8, 5.5, 5.8 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: โข Destruction of the Temple โข God,destruction/punishment of โข Sudden/Quick Destruction โข 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
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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 |
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40. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: โข 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
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41. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: โข Destruction โข Temple, sacrificial cult (in Jerusalem), Destruction โข 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
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42. None, None, nan (2nd cent. BCE - 2nd cent. CE)
Tagged with subjects: โข Temple in Jerusalem, Destruction of โข Temple, Destruction
Found in books: Allison (2018), 4 Baruch, 162; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 279
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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: โข Eschatology/Eschatological, Punishment/Destruction โข Jerusalem Temple, destruction โข Temple in Jerusalem, Destruction of โข Temple, Destruction of โข 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
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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 offerโwine, 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 comeโ 3.806 The love of gain an evil shepherde 3.807 Will be for citiesโin 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 Mรฆnad, 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 |
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44. Ovid, Metamorphoses, 1.262 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: โข Destruction, of the universe/cosmic โข 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
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1.262 Protinus Aeoliis Aquilonem claudit in antris'' None | sup>
1.262 by fierce Lycaon?โ Ardent in their wrath,'' None |
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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: โข Sodom, Sodomite cities, destruction of โข destruction โข destruction/ruin โข five, the number, Sodomโs destruction parallel to โข 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
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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 |
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46. Philo of Alexandria, On The Life of Moses, 2.13, 2.25-2.44 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: โข Mount Gerizim, destruction of โข Sodom, Sodomite cities, destruction of โข Sybaris, destruction of โข 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
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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 |
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47. Philo of Alexandria, Against Flaccus, 53 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: โข Jerusalem, destruction of โข 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
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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 |
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48. Philo of Alexandria, On The Embassy To Gaius, 156, 190 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: โข Destruction โข Jerusalem,destruction of โข Sodom, Sodomite cities, destruction of โข destruction โข 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
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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 |
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49. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: โข destruction of\n, Rome โข 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
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50. None, None, nan (1st cent. BCE - 1st cent. CE)
Tagged with subjects: โข 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
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51. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: โข Antisthenes, Socratic, Marriage is for procreation, love is destructive except to the wise, sex should be with those who are grateful for it โข amor, as destructive force โข culture, development and destruction of โข 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
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52. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: โข 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
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53. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: โข Sodom, Sodomite cities, destruction of โข 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
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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: โข Destruction of the Second Temple โข Gaza, destruction of by Alexander Jannaeus โข Jerusalem Temple, destruction โข Jerusalem, Roman destruction of โข Mount Gerizim, destruction of โข Onias Temple, closure / destruction of โข Philo of Alexandria, and the destruction of five cities โข Sculpture, , destruction of โข Temple in Jerusalem, Destruction of โข Temple, Destruction โข Temple, Jerusalem, destruction, impact of โข Titus, and destruction of the Temple โข destruction of\n, Jerusalem/Jerusalem temple โข destruction of\n, Rome โข destruction of โข destruction of Temple โข destruction of Temple, rabbinic traditions about โข priests adolescent, Jewish, memory of after the destruction of the second temple โข 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
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3.322 ฯฬฬฯฯ' ฮฟฯ
ฬ ฮดฮตฮนอ ฮธฮฑฯ
ฮผฮฑฬฮถฮตฮนฮฝ ฯฮตฯฮนฬ ฯฯอฮฝ ฯฮฟฬฯฮต ฯฮตฯฯฮฑฮณฮผฮตฬฮฝฯฮฝ, ฮฟฬฯฮฟฬฯฮต ฮบฮฑฮนฬ ฮผฮตฬฯฯฮน ฯฮฟฯ
อ ฮฝฯ
อฮฝ ฯฮฑฬ ฮบฮฑฯฮฑฮปฮตฮนฯฮธฮตฬฮฝฯฮฑ ฯ
ฬฯฮฟฬ ฮฯฯ
ฯฮตฬฮฟฯ ฮณฯฮฑฬฮผฮผฮฑฯฮฑ ฯฮทฮปฮนฮบฮฑฯ
ฬฯฮทฮฝ ฮนฬฯฯฯ
ฬฮฝ ฮตฬฬฯฮตฮน, ฯฬฬฯฯฮต ฮบฮฑฮนฬ ฯฮฟฯ
ฬฯ ฮผฮนฯฮฟฯ
อฮฝฯฮฑฯ ฮทฬฮผฮฑอฯ ฮฟฬฮผฮฟฮปฮฟฮณฮตฮนอฮฝ, ฮฟฬฬฯฮน ฮบฮฑฮนฬ ฯฮทฬฮฝ ฯฮฟฮปฮนฯฮตฮนฬฮฑฮฝ ฮทฬฮผฮนอฮฝ ฮฟฬ ฮบฮฑฯฮฑฯฯฮทฯฮฑฬฮผฮตฮฝฮฟฬฯ ฮตฬฯฯฮน ฮธฮตฮฟฬฯ ฮดฮนฮฑฬ ฮฯฯ
ฯฮตฬฮฟฯ ฮบฮฑฮนฬ ฯฮทอฯ ฮฑฬฯฮตฯฮทอฯ ฯฮทอฯ ฮตฬฮบฮตฮนฬฮฝฮฟฯ
. ฮฑฬฮปฮปฮฑฬ ฯฮตฯฮนฬ ฮผฮตฬฮฝ ฯฮฟฯ
ฬฯฯฮฝ ฯฬฯ ฮฑฯ
ฬฯฯออ
ฯฮนฮฝฮน ฮดฮฟฮบฮตฮนอ ฮดฮนฮฑฮปฮทฬฯฮตฯฮฑฮน." "
10.267 ฯฮฑฬ ฮณฮฑฬฯ ฮฒฮนฮฒฮปฮนฬฮฑ, ฮฟฬฬฯฮฑ ฮดฮทฬ ฯฯ
ฮณฮณฯฮฑฯฮฑฬฮผฮตฮฝฮฟฯ ฮบฮฑฯฮฑฮปฮตฬฮปฮฟฮนฯฮตฮฝ, ฮฑฬฮฝฮฑฮณฮนฮฝฯฬฯฮบฮตฯฮฑฮน ฯฮฑฯ' ฮทฬฮผฮนอฮฝ ฮตฬฬฯฮน ฮบฮฑฮนฬ ฮฝฯ
อฮฝ ฮบฮฑฮนฬ ฯฮตฯฮนฯฯฮตฯ
ฬฮบฮฑฮผฮตฮฝ ฮตฬฮพ ฮฑฯ
ฬฯฯอฮฝ, ฮฟฬฬฯฮน ฮฮฑฮฝฮนฬฮทฮปฮฟฯ ฯฬฮผฮนฬฮปฮตฮน ฯฯออ
ฮธฮตฯออ
: ฮฟฯ
ฬ ฮณฮฑฬฯ ฯฮฑฬ ฮผฮตฬฮปฮปฮฟฮฝฯฮฑ ฮผฮฟฬฮฝฮฟฮฝ ฯฯฮฟฯฮทฯฮตฯ
ฬฯฮฝ ฮดฮนฮตฯฮตฬฮปฮตฮน, ฮบฮฑฮธฮฑฬฯฮตฯ ฮบฮฑฮนฬ ฮฟฮนฬ ฮฑฬฬฮปฮปฮฟฮน ฯฯฮฟฯฮทอฯฮฑฮน, ฮฑฬฮปฮปฮฑฬ ฮบฮฑฮนฬ ฮบฮฑฮนฯฮฟฬฮฝ ฯฬฬฯฮนฮถฮตฮฝ, ฮตฮนฬฯ ฮฟฬฬฮฝ ฯฮฑฯ
อฯฮฑ ฮฑฬฯฮฟฮฒฮทฬฯฮตฯฮฑฮน:" "
11.326 ฮฟฬ ฮด' ฮฑฬฯฯฮนฮตฯฮตฯ
ฬฯ ฬฮฮฑฮดฮดฮฟฯ
อฯ ฯฮฟฯ
อฯ' ฮฑฬฮบฮฟฯ
ฬฯฮฑฯ ฮทฬอฮฝ ฮตฬฮฝ ฮฑฬฮณฯฮฝฮนฬฮฑอ
ฮบฮฑฮนฬ ฮดฮตฬฮตฮน, ฯฯอฯ ฮฑฬฯฮฑฮฝฯฮทฬฯฮตฮน ฯฮฟฮนอฯ ฮฮฑฮบฮตฮดฮฟฬฯฮนฮฝ ฮฑฬฮผฮทฯฮฑฮฝฯอฮฝ ฮฟฬฯฮณฮนฮถฮฟฮผฮตฬฮฝฮฟฯ
ฯฮฟฯ
อ ฮฒฮฑฯฮนฮปฮตฬฯฯ ฮตฬฯฮนฬ ฯฮทออ
ฯฯฮฟฬฯฮตฯฮฟฮฝ ฮฑฬฯฮตฮนฮธฮตฮนฬฮฑอ
. ฯฮฑฯฮฑฮณฮณฮตฮนฬฮปฮฑฯ ฮฟฯ
ฬอฮฝ ฮนฬฮบฮตฯฮนฬฮฑฮฝ ฯฯออ
ฮปฮฑฯออ
ฮบฮฑฮนฬ ฮธฯ
ฯฮนฬฮฑฮฝ ฯฯออ
ฮธฮตฯออ
ฮผฮตฯ' ฮฑฯ
ฬฯฮฟฯ
อ ฯฯฮฟฯฯฮตฬฯฯฮฝ ฮตฬฮดฮตฮนอฯฮฟ ฯ
ฬฯฮตฯฮฑฯฯฮนฬฯฮฑฮน ฯฮฟฯ
อ ฮตฬฬฮธฮฝฮฟฯ
ฯ ฮบฮฑฮนฬ ฯฯอฮฝ ฮตฬฯฮตฯฯฮฟฮผฮตฬฮฝฯฮฝ ฮบฮนฮฝฮดฯ
ฬฮฝฯฮฝ ฮฑฬฯฮฑฮปฮปฮฑฬฮพฮฑฮน." "
11.339 ฮตฮนฬฯฮฟฬฮฝฯฮฟฯ ฮด' ฮฑฯ
ฬฯฮฟฯ
อ ฯฯฮฟฬฯ ฯฮฟฬ ฯฮปฮทอฮธฮฟฯ, ฮตฮนฬฬ ฯฮนฮฝฮตฯ ฮฑฯ
ฬฯฯออ
ฮฒฮฟฯ
ฬฮปฮฟฮฝฯฮฑฮน ฯฯ
ฯฯฯฮฑฯฮตฯ
ฬฮตฮนฮฝ ฯฮฟฮนอฯ ฯฮฑฯฯฮนฬฮฟฮนฯ ฮตฬฬฮธฮตฯฮนฮฝ ฮตฬฮผฮผฮตฬฮฝฮฟฮฝฯฮตฯ ฮบฮฑฮนฬ ฮบฮฑฯฮฑฬ ฯฮฑฯ
อฯฮฑ ฮถฯอฮฝฯฮตฯ, ฮตฬฯฮฟฮนฬฮผฯฯ ฮตฬฬฯฮตฮนฮฝ ฮตฬฯฮฑฬฮณฮตฯฮธฮฑฮน, ฯฮฟฮปฮปฮฟฮนฬ ฯฮทฬฮฝ ฯฯ
ฬฮฝ ฮฑฯ
ฬฯฯออ
ฯฯฯฮฑฯฮตฮนฬฮฑฮฝ ฮทฬฮณฮฑฬฯฮทฯฮฑฮฝ." '12.41 ฮฟฯ
ฬอ ฯฮตฯฮฟฬฮฝฯฮฟฯ ฮฟฯ
ฬฮดฮตฬ ฯฮฟฬ ฯฯฯฮฑฬฯฮตฯ
ฮผฮฑ ฮตฬฬฮผฮตฮนฮฝฮตฮฝ, ฮฑฬฮปฮปฮฑฬ ฯฮฟฬฮฝ ฯฯฯฮฑฯฮทฮณฮฟฬฮฝ ฮฑฬฯฮฟฮปฮตฬฯฮฑฮฝฯฮตฯ ฮตฮนฬฯ ฯฯ
ฮณฮทฬฮฝ ฮตฬฯฯฮฑฬฯฮทฯฮฑฮฝ ฯฬฮนฬฯฮฑฮฝฯฮตฯ ฯฮฑฬฯ ฯฮฑฮฝฮฟฯฮปฮนฬฮฑฯ. ฮตฬฯฮนฮดฮนฯฬฮบฯฮฝ ฮดฮตฬ ฮฟฬ ฬฮฮฟฯ
ฬฮดฮฑฯ ฮตฬฯฮฟฬฮฝฮตฯ
ฯฮตฮฝ ฮบฮฑฮนฬ ฯฮฑฮนอฯ ฯฮฑฬฮปฯฮนฮณฮพฮน ฯฮฑฮนอฯ ฯฮตฬฯฮนฮพ ฮบฯฬฮผฮฑฮนฯ ฮตฬฯฮทฬฮผฮฑฮนฮฝฮตฮฝ, ฮฟฬฬฯฮน ฮฝฮนฮบฯฬอ
ฮท ฯฮฟฯ
ฬฯ ฯฮฟฮปฮตฮผฮนฬฮฟฯ
ฯ. 12.41 ฯฯฮฟฯฮตฬฯฮฑฮพฮต ฮดฮตฬ ฮบฮฑฮนฬ ฯฮฟฯ
ฬฯ ฯฯ
ฬฮปฮฑฮบฮฑฯ ฯฯอฮฝ ฮบฮนฮฒฯฯฯอฮฝ, ฮตฬฮฝ ฮฑฮนฬอฯ ฮตฬฯฯ
ฬฮณฯฮฑฮฝฮฟฮฝ ฮฟฮนฬ ฮปฮนฬฮธฮฟฮน, ฯฮทฬฮฝ ฮตฬฮบฮปฮฟฮณฮทฬฮฝ ฯฮฟฮนอฯ ฯฮตฯฮฝฮนฬฯฮฑฮนฯ ฮฑฯ
ฬฯฮฟฮนอฯ ฮฟฯ
ฬอฯฮตฯ ฮฑฬฬฮฝ ฮธฮตฮปฮทฬฯฯฯฮนฮฝ ฮตฮนฬฬฮดฮฟฯ
ฯ ฮตฬฯฮนฯฯฮตฬฯฮตฮนฮฝ. ฮดฮนฮตฯฮฑฬฮพฮฑฯฮฟ ฮดฮตฬ ฮบฮฑฮนฬ ฮฝฮฟฮผฮนฬฯฮผฮฑฯฮฟฯ ฮตฮนฬฯ ฮธฯ
ฯฮนฬฮฑฯ ฮบฮฑฮนฬ ฯฮฑฬฯ ฮปฮฟฮนฯฮฑฬฯ ฯฯฮตฮนฬฮฑฯ ฯฯฮฟฬฯ ฮตฬฮบฮฑฯฮฟฬฮฝ ฯฮฑฬฮปฮฑฮฝฯฮฑ ฯฯออ
ฮนฬฮตฯฮตฮนอ ฮดฮฟฮธฮทอฮฝฮฑฮน. 12.42 ฮฮทฮผฮทฬฯฯฮนฮฟฯ ฮด' ฮฑฬฯฮฑฮณฮณฮตฮปฮธฮตฮนฬฯฮทฯ ฮฑฯ
ฬฯฯออ
ฯฮทอฯ ฮฮนฮบฮฑฬฮฝฮฟฯฮฟฯ ฯฮตฮปฮตฯ
ฯฮทอฯ ฮบฮฑฮนฬ ฯฮทอฯ ฮฑฬฯฯฮปฮตฮนฬฮฑฯ ฯฮฟฯ
อ ฯฯ
ฬฮฝ ฮฑฯ
ฬฯฯออ
. ฯฯฯฮฑฯฮตฯ
ฬฮผฮฑฯฮฟฯ ฯฮฑฬฮปฮนฮฝ ฯฮฟฬฮฝ ฮฮฑฮบฯฮนฬฮดฮทฮฝ ฮผฮตฯฮฑฬ ฮดฯ
ฮฝฮฑฬฮผฮตฯฯ ฮตฮนฬฯ ฯฮทฬฮฝ ฬฮฮฟฯ
ฮดฮฑฮนฬฮฑฮฝ ฮตฬฮพฮตฬฯฮตฮผฯฮตฮฝ." '12.42 ฮดฮนฮทฮณฮทฬฯฮฟฮผฮฑฮน ฮดฮตฬ ฯฮฑฬ ฮบฮฑฯฮฑฯฮบฮตฯ
ฮฑฬฯฮผฮฑฯฮฑ ฮบฮฑฮนฬ ฯฮฟฬฮฝ ฯฯฮฟฬฯฮฟฮฝ ฯฮทอฯ ฮดฮทฮผฮนฮฟฯ
ฯฮณฮนฬฮฑฯ ฮฑฯ
ฬฯฯอฮฝ ฮผฮตฯฮฑฬ ฯฮฟฬ ฯฯฮฟฮตฮบฮธฮตฬฯฮธฮฑฮน ฯฮฟฬ ฮฑฬฮฝฯฮนฬฮณฯฮฑฯฮฟฮฝ ฯฮทอฯ ฮตฬฯฮนฯฯฮฟฮปฮทอฯ ฯฮทอฯ ฮณฯฮฑฯฮตฮนฬฯฮทฯ ฬฮฮปฮตฮฑฮถฮฑฬฯฯอ
ฯฯออ
ฮฑฬฯฯฮนฮตฯฮตฮนอ, ฯฮฑฯ
ฬฯฮทฮฝ ฮปฮฑฮฒฮฟฬฮฝฯฮน ฯฮทฬฮฝ ฯฮนฮผฮทฬฮฝ ฮตฬฮพ ฮฑฮนฬฯฮนฬฮฑฯ ฯฮฟฮนฮฑฯ
ฬฯฮทฯ:' "
12.61 ฮผฮฑฮธฯฬฮฝ ฮดฮตฬ ฮบฮฑฮนฬ ฯฮทฬฮฝ ฮฟฯ
ฬอฯฮฑฮฝ ฮทฬฮปฮนฬฮบฮท ฯฮนฯ ฮทฬอฮฝ, ฮบฮฑฮนฬ ฮฟฬฬฯฮน ฮฑฯ
ฬฯฮทอฯ ฮฟฯ
ฬฮดฮตฬฮฝ ฮบฯฮปฯ
ฬฮตฮน ฮผฮตฮนฬฮถฮฟฮฝฮฑ ฮณฮตฮฝฮตฬฯฮธฮฑฮน, ฯฮทฬฯฮฑฯ ฮบฮฑฮนฬ ฯฮตฮฝฯฮฑฯฮปฮฑฯฮนฬฮฟฮฝฮฑ ฯฮทอฯ ฯ
ฬฯฮฑฯฯฮฟฯ
ฬฯฮทฯ ฯฯออ
ฮผฮตฮณฮตฬฮธฮตฮน ฮฒฮฟฯ
ฬฮปฮตฯฮธฮฑฮน ฮบฮฑฯฮฑฯฮบฮตฯ
ฮฑฬฯฮฑฮน, ฯฮฟฮฒฮตฮนอฯฮธฮฑฮน ฮดฮตฬ, ฮผฮทฬ ฯฯฮฟฬฯ ฯฮฑฬฯ ฮปฮตฮนฯฮฟฯ
ฯฮณฮนฬฮฑฯ ฮฑฬฬฯฯฮทฯฯฮฟฯ ฮดฮนฮฑฬ ฯฮทฬฮฝ ฯ
ฬฯฮตฯฮฒฮฟฮปฮทฬฮฝ ฯฮฟฯ
อ ฮผฮตฮณฮตฬฮธฮฟฯ
ฯ ฮณฮตฬฮฝฮทฯฮฑฮน: ฮฒฮฟฯ
ฬฮปฮตฯฮธฮฑฮน ฮณฮฑฬฯ ฮฟฯ
ฬฮบ ฮฑฬฮฝฮฑฮบฮตฮนอฯฮธฮฑฮน ฮผฮฟฬฮฝฮฟฮฝ ฮตฮนฬฯ ฮธฮตฬฮฑฮฝ ฯฮฑฬฮฝฮฑฮธฮทฬฮผฮฑฯฮฑ, ฮฑฬฮปฮปฮฑฬ ฮบฮฑฮนฬ ฯฯฮฟฬฯ ฯฮฑฬฯ ฮปฮตฮนฯฮฟฯ
ฯฮณฮนฬฮฑฯ ฮตฯ
ฬฬฯฯฮทฯฯฮฑ:' "12.62 ฮบฮฑฮนฬ ฮดฮนฮฑฬ ฯฮฟฯ
อฯฮฟ ฮปฮฟฮณฮนฯฮฑฬฮผฮตฮฝฮฟฯ ฯฯ
ฬฮผฮผฮตฯฯฮฟฮฝ ฮบฮฑฯฮตฯฮบฮตฯ
ฮฑฬฯฮธฮฑฮน ฯฮทฬฮฝ ฯฯฮฟฯฮตฬฯฮฑฮฝ ฯฯฮฑฬฯฮตฮถฮฑฮฝ, ฮฑฬฮปฮป' ฮฟฯ
ฬ ฮดฮนฮฑฬ ฯฯฮฑฬฮฝฮนฮฝ ฯฯฯ
ฯฮฟฯ
อ, ฯฯออ
ฮผฮตฮณฮตฬฮธฮตฮน ฮผฮตฬฮฝ ฮฟฯ
ฬฮบ ฮตฬฬฮณฮฝฯ ฯฮทฬฮฝ ฯฯฮฟฯ
ฬฯฮฑฬฯฯฮฟฯ
ฯฮฑฮฝ ฯ
ฬฯฮตฯฮฒฮฑฮปฮตฮนอฮฝ, ฯฮทออ
ฮดฮตฬ ฯฮฟฮนฮบฮนฮปฮนฬฮฑอ
ฮบฮฑฮนฬ ฯฯออ
ฮบฮฑฬฮปฮปฮตฮน ฯฮทอฯ ฯ
ฬฬฮปฮทฯ ฮฑฬฮพฮนฮฟฮปฮฟฮณฯฯฮตฬฯฮฑฮฝ ฮบฮฑฯฮฑฯฮบฮตฯ
ฮฑฬฯฮฑฮน." '12.63 ฮดฮตฮนฮฝฮฟฬฯ ฮดฮตฬ ฯฬฬฮฝ ฯฯ
ฮฝฮนฮดฮตฮนอฮฝ ฯฯฮฑฮณฮผฮฑฬฯฯฮฝ ฯฮฑฮฝฯฮฟฮดฮฑฯฯอฮฝ ฯฯ
ฬฯฮนฮฝ ฮบฮฑฮนฬ ฮปฮฑฮฒฮตฮนอฮฝ ฮตฬฯฮนฬฮฝฮฟฮนฮฑฮฝ ฮตฬฬฯฮณฯฮฝ ฮบฮฑฮนฮฝฯอฮฝ ฮบฮฑฮนฬ ฯฮฑฯฮฑฮดฮฟฬฮพฯฮฝ ฮบฮฑฮนฬ ฮฟฬฬฯฮฑ ฮทฬอฮฝ ฮฑฬฬฮณฯฮฑฯฮฑ ฯฮทฬฮฝ ฮตฯ
ฬฬฯฮตฯฮนฮฝ ฮฑฯ
ฬฯฮฟฬฯ ฯฮฑฯฮตฬฯฯฮฝ ฮดฮนฮฑฬ ฯฮทฬฮฝ ฯฯ
ฬฮฝฮตฯฮนฮฝ ฮบฮฑฮนฬ ฯ
ฬฯฮฟฮดฮตฮนฮบฮฝฯ
ฬฯ ฯฮฟฮนอฯ ฯฮตฯฮฝฮนฬฯฮฑฮนฯ, ฮตฬฮบฮตฬฮปฮตฯ
ฯฮตฮฝ ฯฮฑฯ
อฯฮฑ ฮบฮฑฯฮฑฯฮบฮตฯ
ฮฑฬฮถฮตฯฮธฮฑฮน ฮบฮฑฮนฬ ฯฮฑฬ ฮฑฬฮฝฮฑฮณฮตฮณฯฮฑฮผฮผฮตฬฮฝฮฑ ฯฯฮฟฬฯ ฯฮทฬฮฝ ฮฑฬฮบฯฮนฬฮฒฮตฮนฮฑฮฝ ฮฑฯ
ฬฯฯอฮฝ ฮฑฬฯฮฟฮฒฮปฮตฬฯฮฟฮฝฯฮฑฯ ฮฟฬฮผฮฟฮนฬฯฯ ฮตฬฯฮนฯฮตฮปฮตฮนอฮฝ.' "12.64 ฬฮฅฯฮฟฯฯฮทฯฮฑฬฮผฮตฮฝฮฟฮน ฯฮฟฮนฬฮฝฯ
ฮฝ ฯฮฟฮนฮทฬฯฮฑฯฮธฮฑฮน ฯฮทฬฮฝ ฯฯฮฑฬฯฮตฮถฮฑฮฝ ฮดฯ
ฬฮฟ ฮผฮตฬฮฝ ฮบฮฑฮนฬ ฮทฬฮผฮนฬฯฮฟฯ
ฯ ฯฮทฯฯอฮฝ ฯฮฟฬ ฮผฮทอฮบฮฟฯ, ฮตฬฮฝฮฟฬฯ ฮดฮตฬ ฯฮฟฬ ฮตฯ
ฬอฯฮฟฯ, ฯฮฟฬ ฮด' ฯ
ฬฬฯฮฟฯ ฮตฬฮฝฮฟฬฯ ฮบฮฑฮนฬ ฮทฬฮผฮนฬฯฮฟฯ
ฯ, ฮบฮฑฯฮตฯฮบฮตฯ
ฬฮฑฮถฮฟฮฝ ฮตฬฮบ ฯฯฯ
ฯฮฟฯ
อ ฯฮทฬฮฝ ฮฟฬฬฮปฮทฮฝ ฯฮฟฯ
อ ฮตฬฬฯฮณฮฟฯ
ฮบฮฑฯฮฑฮฒฮฟฮปฮทฬฮฝ ฯฮฟฮนฮฟฯ
ฬฮผฮตฮฝฮฟฮน. ฯฮทฬฮฝ ฮผฮตฬฮฝ ฮฟฯ
ฬอฮฝ ฯฯฮตฯฮฑฬฮฝฮทฮฝ ฯฮฑฮปฮฑฮนฯฯฮนฮฑฮนฬฮฑฮฝ ฮตฮนฬฯฮณฮฑฬฯฮฑฮฝฯฮฟ, ฯฮฑฬ ฮดฮตฬ ฮบฯ
ฮผฮฑฬฯฮนฮฑ ฯฯฯฮตฯฯฮฑฬ ฯฮทฬฮฝ ฮฑฬฮฝฮฑฮณฮปฯ
ฯฮทฬฮฝ ฮตฬฬฯฮฟฮฝฯฮฑ ฯฯฮฟฮนฮฝฮฟฮตฮนฮดฮทอ ฯฮทออ
ฯฮฟฯฮตฮนฬฮฑอ
ฮธฮฑฯ
ฮผฮฑฯฯฯอฯ ฮตฬฮบ ฯฯอฮฝ ฯฯฮนฯอฮฝ ฮผฮตฯฯอฮฝ ฮผฮตฮผฮนฮผฮทฮผฮตฬฮฝฮทฮฝ." "12.65 ฯฯฮนฮณฯฬฮฝฯฮฝ ฮณฮฑฬฯ ฮฟฬฬฮฝฯฯฮฝ ฮฑฯ
ฬฯฯอฮฝ ฮตฬฮบฮฑฬฯฯฮท ฮณฯฮฝฮนฬฮฑ ฯฮทฬฮฝ ฮฑฯ
ฬฯฮทฬฮฝ ฯฮทอฯ ฮตฬฮบฯฯ
ฯฯฬฯฮตฯฯ ฮตฮนฬอฯฮตฮฝ ฮดฮนฮฑฬฮธฮตฯฮนฮฝ, ฯฬฯ ฯฯฯฮตฯฮฟฮผฮตฬฮฝฯฮฝ ฮฑฯ
ฬฯฯอฮฝ ฮผฮนฬฮฑฮฝ ฮบฮฑฮนฬ ฮผฮทฬ ฮดฮนฮฑฬฯฮฟฯฮฟฮฝ ฯฮทฬฮฝ ฮนฬฮดฮตฬฮฑฮฝ ฮฑฯ
ฬฯฮฟฮนอฯ ฯฯ
ฮผฯฮตฯฮนฯฮตฬฯฮตฯฮธฮฑฮน. ฯฮทอฯ ฮดฮตฬ ฯฯฮตฯฮฑฬฮฝฮทฯ ฯฮฟฬ ฮผฮตฬฮฝ ฯ
ฬฯฮฟฬ ฯฮทฬฮฝ ฯฯฮฑฬฯฮตฮถฮฑฮฝ ฮตฬฮบฮบฮตฮบฮปฮนฮผฮตฬฮฝฮฟฮฝ ฯฬฯฮฑฮนฬฮฑฮฝ ฮตฮนฬอฯฮตฮฝ ฯฮทฬฮฝ ฮฑฬฯฮฟฯฯ
ฬฯฯฯฮนฮฝ, ฯฮฟฬ ฮด' ฮตฬฬฮพฯฮธฮตฮฝ ฯฮตฯฮนฮทฮณฮผฮตฬฮฝฮฟฮฝ ฮตฬฬฯฮน ฮผฮฑอฮปฮปฮฟฮฝ ฯฯออ
ฮบฮฑฬฮปฮปฮตฮน ฯฮทอฯ ฮตฬฯฮณฮฑฯฮนฬฮฑฯ ฮทฬอฮฝ ฮตฬฮบฯฮตฯฮฟฮฝฮทฮผฮตฬฮฝฮฟฮฝ, ฯฬฯ ฯ
ฬฯ' ฮฟฬฬฯฮนฮฝ ฮบฮฑฮนฬ ฮธฮตฯฯฮนฬฮฑฮฝ ฮตฬฯฯฮฟฬฮผฮตฮฝฮฟฮฝ." '12.66 ฮดฮนฮฟฬ ฮบฮฑฮนฬ ฯฮทฬฮฝ ฮผฮตฬฮฝ ฯ
ฬฯฮตฯฮฟฯฮทฬฮฝ ฮฑฬฮผฯฮฟฯฮตฬฯฯฮฝ ฯฯอฮฝ ฮผฮตฯฯอฮฝ ฮฟฬฮพฮตฮนอฮฑฮฝ ฯฯ
ฮฝฮตฬฮฒฮฑฮนฮฝฮต ฮณฮนฬฮณฮฝฮตฯฮธฮฑฮน, ฮบฮฑฮนฬ ฮผฮทฮดฮตฮผฮนฬฮฑฮฝ ฮณฯฮฝฮนฬฮฑฮฝ ฯฯฮนฯอฮฝ ฮฟฯ
ฬฯฯอฮฝ, ฯฬฯ ฯฯฮฟฮตฮนฯฮทฬฮบฮฑฮผฮตฮฝ, ฯฮตฯฮนฬ ฯฮทฬฮฝ ฮผฮตฯฮฑฮณฯฮณฮทฬฮฝ ฯฮทอฯ ฯฯฮฑฯฮตฬฮถฮทฯ ฮตฬฮปฮฑฬฯฯฮฟฮฝฮฑ ฮฒฮปฮตฬฯฮตฯฮธฮฑฮน. ฮตฬฮฝฮดฮนฮตฬฮบฮตฮนฮฝฯฮฟ ฮดฮตฬ ฯฮฑฮนอฯ ฯฯฮฟฮนฮฝฮนฬฯฮนฮฝ ฯฮทอฯ ฯฮฟฯฮตฮนฬฮฑฯ ฮปฮนฬฮธฮฟฮน ฯฮฟฮปฯ
ฯฮตฮปฮตฮนอฯ ฯฮฑฯฮฑฬฮปฮปฮทฮปฮฟฮน ฯฮตฯฮฟฬฮฝฮฑฮนฯ ฯฯฯ
ฯฮฑฮนอฯ ฮดฮนฮฑฬ ฯฯฮทฮผฮฑฬฯฯฮฝ ฮบฮฑฯฮตฮนฮปฮทฮผฮผฮตฬฮฝฮฟฮน.' "12.67 ฯฮฑฬ ฮด' ฮตฬฮบ ฯฮปฮฑฮณฮนฬฮฟฯ
ฯฮทอฯ ฯฯฮตฯฮฑฬฮฝฮทฯ ฮบฮฑฮนฬ ฯฯฮฟฬฯ ฮฟฬฬฯฮนฮฝ ฮฑฬฮฝฮฑฯฮตฮนฬฮฝฮฟฮฝฯฮฑ ฯฬฯอฮฝ ฮตฬฮบ ฮปฮนฬฮธฮฟฯ
ฮบฮฑฮปฮปฮนฬฯฯฮฟฯ
ฯฮตฯฮฟฮนฮทฮผฮตฬฮฝฯฮฝ ฮธฮตฬฯฮตฮน ฮบฮฑฯฮฑฮบฮตฮบฮฟฬฯฮผฮทฯฮฟ ฯฬฮฑฬฮฒฮดฮฟฮนฯ ฯฮทฬฮฝ ฮฑฬฮฝฮฑฮณฮปฯ
ฯฮทฬฮฝ ฮตฬฮฟฮนฮบฮฟฬฯฯฮฝ ฯฯ
ฮบฮฝฮฑฮนอฯ, ฮฑฮนฬฬ ฯฮตฯฮนฬ ฯฮฟฬฮฝ ฮบฯ
ฬฮบฮปฮฟฮฝ ฯฮทอฯ ฯฯฮฑฯฮตฬฮถฮทฯ ฮตฮนฬฬฮปฮทฮฝฯฮฟ." '12.68 ฯ
ฬฯฮฟฬ ฮดฮตฬ ฯฮทฬฮฝ ฯฯอฮฝ ฯฬฯอฮฝ ฮดฮนฮฑฯฯ
ฬฯฯฯฮนฮฝ ฯฯฮตฬฯฮฑฮฝฮฟฮฝ ฯฮตฯฮนฮทฬฮณฮฑฮณฮฟฮฝ ฮฟฮนฬ ฯฮตฯฮฝฮนอฯฮฑฮน ฯฮฑฮฝฯฮฟฮนฬฮฟฯ
ฮบฮฑฯฯฮฟฯ
อ ฯฯ
ฬฯฮนฮฝ ฮตฬฮฝฯฮตฯฮฟฯฮตฯ
ฮผฮตฬฮฝฮฟฮฝ, ฯฬฯ ฮฑฬฯฮฟฮบฯฮตฬฮผฮฑฯฮธฮฑฮนฬ ฯฮต ฮฒฮฟฬฯฯฯ
ฯ ฮบฮฑฮนฬ ฯฯฮฑฬฯฯ
ฮฑฯ ฮฑฬฮฝฮฑฯฯฮทอฮฝฮฑฮน ฮบฮฑฮนฬ ฯฬฮฟฬฮฑฯ ฮฑฬฯฮฟฮบฮตฮบฮปฮตฮนอฯฮธฮฑฮน. ฯฮฟฯ
ฬฯ ฮดฮตฬ ฮปฮนฬฮธฮฟฯ
ฯ ฮตฮนฬฯ ฯฮฑอฮฝ ฮณฮตฬฮฝฮฟฯ ฯฯอฮฝ ฯฯฮฟฮตฮนฯฮทฮผฮตฬฮฝฯฮฝ ฮบฮฑฯฯฯอฮฝ, ฯฬฯ ฮตฬฮบฮฑฬฯฯฮฟฯ
ฯฮทฬฮฝ ฮฟฮนฬฮบฮตฮนฬฮฑฮฝ ฮตฬฮฝฯฮตฯฯ
ฯฯอฯฮธฮฑฮน ฯฯฮฟฬฮฑฮฝ, ฮตฬฮพฮตฯฮณฮฑฯฮฑฬฮผฮตฮฝฮฟฮน ฯฯ
ฮฝฮตฬฮดฮทฯฮฑฮฝ ฯฯออ
ฯฯฯ
ฯฯออ
ฯฮตฯฮนฬ ฮฟฬฬฮปฮทฮฝ ฯฮทฬฮฝ ฯฯฮฑฬฯฮตฮถฮฑฮฝ.' "12.69 ฯ
ฬฯฮฟฬ ฮดฮตฬ ฯฮฟฬฮฝ ฯฯฮตฬฯฮฑฮฝฮฟฮฝ ฮฟฬฮผฮฟฮนฬฯฯ ฮทฬ ฯฯอฮฝ ฯฬฯอฮฝ ฮดฮนฮฑฬฮธฮตฯฮนฯ ฯฮตฯฮฟฮนฬฮทฯฮฟ ฮบฮฑฮนฬ ฮทฬ ฯฮทอฯ ฯฬฮฑฮฒฮดฯฬฯฮตฯฯ ฮฑฬฮฝฮฑฮณฮปฯ
ฯฮทฬ, ฯฮทอฯ ฯฯฮฑฯฮตฬฮถฮทฯ ฮตฬฯ' ฮฑฬฮผฯฮฟฬฯฮตฯฮฟฮฝ ฮผฮตฬฯฮฟฯ ฮตฬฬฯฮตฮนฮฝ ฯฮทฬฮฝ ฮฑฯ
ฬฯฮทฬฮฝ ฯฮทอฯ ฯฮฟฮนฮบฮนฮปฮนฬฮฑฯ ฯฯอฮฝ ฮตฬฬฯฮณฯฮฝ ฮบฮฑฮนฬ ฮณฮปฮฑฯฯ
ฯฮฟฬฯฮทฯฮฟฯ ฮธฮตฬฮฑฮฝ ฮบฮฑฯฮตฯฮบฮตฯ
ฮฑฯฮผฮตฬฮฝฮทฯ, ฯฬฯ ฮบฮฑฮนฬ ฯฮทฬฮฝ ฯฯอฮฝ ฮฑฬฬฮปฮปฯฮฝ ฮบฯ
ฮผฮฑฬฯฯฮฝ ฮธฮตฬฯฮนฮฝ ฮบฮฑฮนฬ ฯฮทฬฮฝ ฯฮทอฯ ฯฯฮตฯฮฑฬฮฝฮทฯ ฮผฮทฮดฮตฬ ฯฮทอฯ ฯฯฮฑฯฮตฬฮถฮทฯ ฮตฬฯ' ฮตฬฬฯฮตฯฮฟฮฝ ฮผฮตฬฯฮฟฯ ฮตฬฮฝฮฑฮปฮปฮฑฯฯฮฟฮผฮตฬฮฝฮทฯ ฮณฮนฬฮณฮฝฮตฯฮธฮฑฮน ฮดฮนฮฑฬฯฮฟฯฮฟฮฝ, ฯฮทฬฮฝ ฮด' ฮฑฯ
ฬฯฮทฬฮฝ ฮฑฬฬฯฯฮน ฮบฮฑฮนฬ ฯฯอฮฝ ฯฮฟฮดฯอฮฝ ฮฟฬฬฯฮนฮฝ ฯฮทอฯ ฮตฬฯฮนฯฮตฯฮฝฮทฬฯฮตฯฯ ฮดฮนฮฑฯฮตฯฮฑฬฯฮธฮฑฮน." 12.71 ฮตฬฯฮนฬ ฮดฮตฬ ฯฮทอฯ ฯฯฮฑฯฮตฬฮถฮทฯ ฮผฮฑฮนฬฮฑฮฝฮดฯฮฟฮฝ ฮตฬฮพฮตฬฮณฮปฯ
ฯฮฑฮฝ ฮปฮนฬฮธฮฟฯ
ฯ ฮฑฯ
ฬฯฯออ
ฮบฮฑฯฮฑฬ ฮผฮตฬฯฮฟฮฝ ฮฑฬฮพฮนฮฟฮปฮฟฬฮณฮฟฯ
ฯ ฯฬฬฯฯฮตฯ ฮฑฬฯฯฮตฬฯฮฑฯ ฯฮฟฮนฮบฮนฬฮปฮทฯ ฮนฬฮดฮตฬฮฑฯ ฮตฬฮฝฮธฮตฬฮฝฯฮตฯ, ฯฮฟฬฮฝ ฯฮต ฮฑฬฬฮฝฮธฯฮฑฮบฮฑ ฮบฮฑฮนฬ ฯฮฟฬฮฝ ฯฮผฮฑฬฯฮฑฮณฮดฮฟฮฝ ฮทฬฬฮดฮนฯฯฮฟฮฝ ฯฯฮฟฯฮฑฯ
ฮณฮฑฬฮถฮฟฮฝฯฮฑฯ ฮฑฯ
ฬฯฯอฮฝ ฮตฬฮบฮฑฬฯฮตฯฮฟฮฝ ฯฮฟฮนอฯ ฮฟฬฯฯอฯฮนฮฝ, ฯฯอฮฝ ฯฮต ฮฑฬฬฮปฮปฯฮฝ ฮณฮตฮฝฯอฮฝ ฮฟฬฬฯฮฟฮน ฯฮตฯฮนฯฯฮฟฯ
ฬฮดฮฑฯฯฮฟฮน ฮบฮฑฮนฬ ฮถฮทฮปฯฯฮฟฮนฬ ฯฮฑอฯฮนฮฝ ฮดฮนฮฑฬ ฯฮทฬฮฝ ฯฮฟฮปฯ
ฯฮตฬฮปฮตฮนฮฑฮฝ ฯฮทอฯ ฯฯ
ฬฯฮตฯฯ ฯ
ฬฯฮฑฬฯฯฮฟฯ
ฯฮนฮฝ.' "12.72 ฮผฮตฯฮฑฬ ฮดฮตฬ ฯฮฟฬฮฝ ฮผฮฑฮนฬฮฑฮฝฮดฯฮฟฮฝ ฯฮปฮตฬฮณฮผฮฑ ฯฮน ฯฯฮฟฮนฮฝฮฟฮตฮนฮดฮตฬฯ ฯฮตฯฮนฮทอฮบฯฮฟ ฯฬฮฟฬฮผฮฒฯอ
ฯฮทฬฮฝ ฮบฮฑฯฮฑฬ ฮผฮตฬฯฮฟฮฝ ฮฟฬฬฯฮนฮฝ ฮตฬฮผฯฮตฯฮตฬฯ, ฮตฬฯ' ฮฟฯ
ฬอ ฮบฯฯ
ฬฯฯฮฑฮปฮปฮฟฬฯ ฯฮต ฮปฮนฬฮธฮฟฯ ฮบฮฑฮนฬ ฮทฬฬฮปฮตฮบฯฯฮฟฮฝ ฮตฬฮฝฯฮตฯฯ
ฬฯฯฯฮฟ ฯฮทออ
ฯฮฑฯฮฑฮปฮปฮทฬฮปฯอ
ฯฮทอฯ ฮนฬฮดฮตฬฮฑฯ ฮณฮตฮนฯฮฝฮนฮฑฬฯฮตฮน ฯฯ
ฯฮฑฮณฯฮณฮนฬฮฑฮฝ ฮธฮฑฯ
ฮผฮฑฯฯฮทฬฮฝ ฯฮฑฯฮตฬฯฮฟฮฝ ฯฮฟฮนอฯ ฮฒฮปฮตฬฯฮฟฯ
ฯฮนฮฝ." '12.73 ฯฯอฮฝ ฮดฮตฬ ฯฮฟฮดฯอฮฝ ฮทฬอฯฮฑฮฝ ฮฑฮนฬ ฮบฮตฯฮฑฮปฮนฬฮดฮตฯ ฮตฮนฬฯ ฮบฯฮนฬฮฝฮฑ ฮผฮตฮผฮนฮผฮทฮผฮตฬฮฝฮฑฮน ฯฮฑฬฯ ฮตฬฮบฯฯ
ฬฯฮตฮนฯ ฯฯอฮฝ ฯฮตฯฮฑฬฮปฯฮฝ ฯ
ฬฯฮฟฬ ฯฮทฬฮฝ ฯฯฮฑฬฯฮตฮถฮฑฮฝ ฮฑฬฮฝฮฑฮบฮปฯฮผฮตฬฮฝฯฮฝ, ฮตฮนฬฯ ฮฟฬฯฮธฮฟฬฮฝ ฮดฮตฬ ฯฮทฬฮฝ ฮฒฮปฮฑฬฯฯฮทฯฮนฮฝ ฮตฬฬฮฝฮดฮฟฮธฮตฮฝ ฯฮฑฯฮตฯฮฟฬฮฝฯฯฮฝ ฮฟฬฯฮฑอฮฝ.' "12.74 ฮทฬ ฮดฮตฬ ฮฒฮฑฬฯฮนฯ ฮฑฯ
ฬฯฮฟฮนอฯ ฮทฬอฮฝ ฮตฬฮพ ฮฑฬฬฮฝฮธฯฮฑฮบฮฟฯ ฮปฮนฬฮธฮฟฯ
ฯฮฑฮปฮฑฮนฯฯฮนฮฑฮนฬฮฑ ฯฮตฯฮฟฮนฮทฮผฮตฬฮฝฮท ฯฯฮทอฮผฮฑ ฮบฯฮทฯฮนอฮดฮฟฯ ฮฑฬฯฮฟฯฮตฮปฮฟฯ
อฯฮฑ, ฯฮฟฬ ฮดฮตฬ ฯฮปฮฑฬฯฮฟฯ ฮฟฬฮบฯฯฬ ฮดฮฑฮบฯฯ
ฬฮปฯฮฝ ฮตฬฬฯฮฟฯ
ฯฮฑ, ฮบฮฑฮธ' ฮฟฯ
ฬอ ฯฮฟฬ ฯฮฑอฮฝ ฮตฬฬฮปฮฑฯฮผฮฑ ฯฯอฮฝ ฯฮฟฮดฯอฮฝ ฮตฬฯฮทฬฯฮตฮนฯฯฮฟ." "12.75 ฮฑฬฮฝฮตฬฮณฮปฯ
ฯฮฑฮฝ ฮดฮตฬ ฮปฮตฯฯฮฟฮผฮตฯฮตฮนอ ฮบฮฑฮนฬ ฯฮนฮปฮฟฯฮฟฮฝฯฯฮฑฬฯฮทอ
ฯฮฟฯฮตฮนฬฮฑอ
ฯฯอฮฝ ฯฮฟฮดฯอฮฝ ฮตฬฬฮบฮฑฯฯฮฟฮฝ, ฮบฮนฯฯฮฟฬฮฝ ฮฑฯ
ฬฯฮฟฮนอฯ ฮบฮฑฮนฬ ฮบฮปฮทฬฮผฮฑฯฮฑ ฮฑฬฮผฯฮตฬฮปฯฮฝ ฯฯ
ฬฮฝ ฮบฮฑฮนฬ ฮฒฮฟฬฯฯฯ
ฯฮนฮฝ ฮตฬฮบฯฯ
ฬฯฮฑฮฝฯฮตฯ, ฯฬฯ ฮตฮนฬฮบฮฑฬฯฮฑฮน ฮผฮทฮดฮตฬฮฝ ฮฑฬฯฮฟฮดฮตฮนอฮฝ ฯฮทอฯ ฮฑฬฮปฮทฮธฮตฮนฬฮฑฯ: ฮบฮฑฮนฬ ฮณฮฑฬฯ ฯฯฮฟฬฯ ฯฮฟฬ ฯฮฝฮตฯ
อฮผฮฑ ฮดฮนฮฑฬ ฮปฮตฯฯฮฟฬฯฮทฯฮฑ ฮบฮฑฮนฬ ฯฮทฬฮฝ ฮตฬฯ' ฮฑฬฬฮบฯฮฟฮฝ ฮฑฯ
ฬฯฯอฮฝ ฮตฬฬฮบฯฮฑฯฮนฮฝ ฮบฮนฮฝฮฟฯ
ฬฮผฮตฮฝฮฑ ฯฮฑฮฝฯฮฑฯฮนฬฮฑฮฝ ฯฯอฮฝ ฮบฮฑฯฮฑฬ ฯฯ
ฬฯฮนฮฝ ฮผฮฑอฮปฮปฮฟฮฝ ฮทฬฬ ฯฮตฬฯฮฝฮทฯ ฮผฮนฮผฮทฮผฮฑฬฯฯฮฝ ฯฮฑฯฮตฮนอฯฮตฮฝ." "12.76 ฮตฬฮบฮฑฮนฮฝฮฟฯ
ฬฯฮณฮทฯฮฑฮฝ ฮดฮตฬ ฯฬฬฯฯฮต ฯฯฮนฬฯฯฯ
ฯฮฟฮฝ ฮฟฮนฬฮฟฮฝฮตฮนฬ ฯฮฟฬ ฯฯฮทอฮผฮฑ ฯฮทอฯ ฮฟฬฬฮปฮทฯ ฮบฮฑฯฮฑฯฮบฮตฯ
ฮฑฬฯฮฑฮน ฯฯฮฑฯฮตฬฮถฮทฯ ฯฮทอฯ ฮฑฬฯฮผฮฟฮฝฮนฬฮฑฯ ฯฯฮฟฬฯ ฮฑฬฬฮปฮปฮทฮปฮฑ ฯฯอฮฝ ฮผฮตฯฯอฮฝ ฮฟฯ
ฬฬฯฯ ฯฯ
ฮฝฮดฮตฮดฮตฮผฮตฬฮฝฮทฯ, ฯฬฯ ฮฑฬฮฟฬฯฮฑฯฮฟฮฝ ฮตฮนฬอฮฝฮฑฮน ฮบฮฑฮนฬ ฮผฮทฮด' ฮตฬฯฮนฮฝฮฟฮตฮนอฯฮธฮฑฮน ฯฮฑฬฯ ฯฯ
ฮผฮฒฮฟฮปฮฑฬฯ. ฮทฬฬฮผฮนฯฯ
ฮดฮตฬ ฯฮทฬฯฮตฯฯ ฮฟฯ
ฬฮบ ฮตฬฬฮปฮฑฯฯฮฟฮฝ ฯฮทออ
ฯฯฮฑฯฮตฬฮถฮทอ
ฯฮฟฬ ฯฮฑฬฯฮฟฯ ฯฯ
ฮฝฮตฬฮฒฮฑฮนฮฝฮตฮฝ ฮตฮนฬอฮฝฮฑฮน." '12.77 ฯฮฟฬ ฮผฮตฬฮฝ ฮฟฯ
ฬอฮฝ ฮฑฬฮฝฮฑฬฮธฮทฮผฮฑ ฯฮฟฯ
อฯฮฟ ฮบฮฑฯฮฑฬ ฯฮฟฮปฮปฮทฬฮฝ ฯฮฟฯ
อ ฮฒฮฑฯฮนฮปฮตฬฯฯ ฯฮนฮปฮฟฯฮนฮผฮนฬฮฑฮฝ ฯฮฟฮนฮฟฯ
อฯฮฟ ฯฮทออ
ฯฮต ฯฮฟฮปฯ
ฯฮตฮปฮตฮนฬฮฑอ
ฯฮทอฯ ฯ
ฬฬฮปฮทฯ ฮบฮฑฮนฬ ฯฮทออ
ฯฮฟฮนฮบฮนฮปฮนฬฮฑอ
ฯฮทอฯ ฮบฮฑฮปฮปฮฟฮฝฮทอฯ ฮบฮฑฮนฬ ฯฮทออ
ฮผฮนฮผฮทฬฯฮตฮน ฯฮทออ
ฮบฮฑฯฮฑฬ ฯฮทฬฮฝ ฯฮฟฯฮตฮนฬฮฑฮฝ ฯฯอฮฝ ฯฮตฯฮฝฮนฯฯอฮฝ ฯฯ
ฮฝฮตฯฮตฮปฮตฬฯฮธฮท, ฯฯฮฟฯ
ฮดฮฑฬฯฮฑฮฝฯฮฟฯ ฮตฮนฬ ฮบฮฑฮนฬ ฮผฮทฬ ฯฯออ
ฮผฮตฮณฮตฬฮธฮตฮน ฯฮทอฯ ฯฯฮฟฮฑฮฝฮฑฮบฮตฮนฮผฮตฬฮฝฮทฯ ฯฯออ
ฮธฮตฯออ
ฯฯฮฑฯฮตฬฮถฮทฯ ฮตฬฬฮผฮตฮปฮปฮตฮฝ ฮตฬฬฯฮตฯฮธฮฑฮน ฮดฮนฮฑฬฯฮฟฯฮฟฯ, ฯฮทออ
ฮผฮตฬฮฝฯฮฟฮน ฮณฮต ฯฮตฬฯฮฝฮทอ
ฮบฮฑฮนฬ ฯฮทออ
ฮบฮฑฮนฮฝฮฟฯ
ฯฮณฮนฬฮฑอ
ฮบฮฑฮนฬ ฯฮทออ
ฮปฮฑฮผฯฯฮฟฬฯฮทฯฮน ฯฮทอฯ ฮบฮฑฯฮฑฯฮบฮตฯ
ฮทอฯ ฯฮฟฮปฯ
ฬ ฮบฯฮตฮนฬฯฯฮฟฮฝฮฑ ฮบฮฑฮนฬ ฯฮตฯฮนฬฮฒฮปฮตฯฯฮฟฮฝ ฮฑฬฯฮตฯฮณฮฑฬฯฮฑฯฮธฮฑฮน.' "12.78 ฮคฯอฮฝ ฮดฮตฬ ฮบฯฮฑฯฮทฬฯฯฮฝ ฯฯฯ
ฬฯฮตฮฟฮน ฮผฮตฬฮฝ ฮทฬอฯฮฑฮฝ ฮดฯ
ฬฮฟ, ฯฮฟฮปฮนฮดฯฯฮทฬฮฝ ฮด' ฮตฮนฬอฯฮฟฮฝ ฮฑฬฯฮฟฬ ฯฮทอฯ ฮฒฮฑฬฯฮตฯฯ ฮผฮตฬฯฯฮน ฯฮฟฯ
อ ฮดฮนฮฑฮถฯฬฮผฮฑฯฮฟฯ ฯฮทฬฮฝ ฯฮฟฯฮตฮนฬฮฑฮฝ ฮปฮนฬฮธฯฮฝ ฯฮฑฮนอฯ ฯฯฮตฮนฬฯฮฑฮนฯ ฯฮฟฮนฮบฮนฬฮปฯฮฝ ฮตฬฮฝฮดฮตฮดฮตฮผฮตฬฮฝฯฮฝ." "12.79 ฮตฮนฬอฯฮฑ ฮตฬฯ' ฮฑฯ
ฬฯฮทออ
ฮผฮฑฮนฬฮฑฮฝฮดฯฮฟฯ ฯฮทฯฯ
ฮฑฮนอฮฟฯ ฯฮฟฬ ฯ
ฬฬฯฮฟฯ ฮตฬฮพฮตฮนฬฯฮณฮฑฯฯฮฟ ฮบฮฑฯฮฑฬ ฯฯ
ฬฮฝฮธฮตฯฮนฮฝ ฮปฮนฬฮธฯฮฝ ฯฮฑฮฝฯฮฟฮนฬฯฮฝ ฯฮทฬฮฝ ฮนฬฮดฮตฬฮฑฮฝ, ฮบฮฑฯ' ฮฑฯ
ฬฯฮฟฯ
อ ฮดฮตฬ ฯฬฮฑฬฮฒฮดฯฯฮนฯ ฮฑฬฮฝฮฑฮณฮตฬฮณฮปฯ
ฯฯฮฟ, ฮบฮฑฮธ' ฮทฬอฯ ฯฮปฮตฬฮณฮผฮฑ ฯฬฮฟฮผฮฒฯฯฮฟฬฮฝ ฮดฮนฮบฯฯ
ฬฮฟฮนฯ ฮตฬฮผฯฮตฯฮตฬฯ ฮตฬฬฯฯ ฯฮฟฯ
อ ฯฮตฮนฬฮปฮฟฯ
ฯ ฮฑฬฮฝฮตฮนฬฮปฮบฯ
ฯฯฮฟ:" "
12.81 ฯฮฟฯ
ฬฯ ฮผฮตฬฮฝ ฮฟฯ
ฬอฮฝ ฯฯฯ
ฯฮตฬฮฟฯ
ฯ ฮบฯฮฑฯฮทอฯฮฑฯ ฮดฯ
ฬฮฟ ฯฯฯฮฟฯ
อฮฝฯฮฑฯ ฮตฬฮบฮฑฬฯฮตฯฮฟฮฝ ฮฑฬฮผฯฮฟฯฮตฬฮฑฯ ฯฮฟฯ
อฯฮฟฮฝ ฮบฮฑฯฮตฯฮบฮตฯ
ฬฮฑฯฮฑฮฝ ฯฮฟฬฮฝ ฯฯฮฟฬฯฮฟฮฝ, ฮฟฮนฬ ฮด' ฮฑฬฯฮณฯ
ฬฯฮตฮฟฮน ฯฯอฮฝ ฮตฬฯฮฟฬฯฯฯฯฮฝ ฯฮทฬฮฝ ฮปฮฑฮผฯฯฮฟฬฯฮทฯฮฑ ฯฮฟฮปฯ
ฬ ฮดฮนฮฑฯ
ฮณฮตฬฯฯฮตฯฮฟฮน ฮณฮตฮณฮฟฬฮฝฮตฮนฯฮฑฮฝ, ฯฬฯ ฯฯฮฑฮฝฮฟฯฮตฬฯฮฑฯ ฮดฮนฮฑฬ ฯฮฟฯ
ฬฯฯฮฝ ฯฮฑฬฯ ฯฯอฮฝ ฯฯฮฟฯฯฮตฯฮฟฮผฮตฬฮฝฯฮฝ ฮฟฬฬฯฮตฮนฯ ฮฟฬฯฮฑอฯฮธฮฑฮน." '12.82 ฯฯฮฟฯฮบฮฑฯฮตฯฮบฮตฯ
ฬฮฑฯฮต ฮดฮตฬ ฯฮฟฯ
ฬฯฮฟฮนฯ ฮฟฬ ฮฒฮฑฯฮนฮปฮตฯ
ฬฯ ฮบฮฑฮนฬ ฯฮนฮฑฬฮปฮฑฯ ฯฯฮนฮฑฬฮบฮฟฮฝฯฮฑ, ฯฬอฮฝ ฮฟฬฬฯฮฑ ฯฯฯ
ฯฮฟฬฯ ฮทฬอฮฝ ฮฑฬฮปฮปฮฑฬ ฮผฮทฬ ฮปฮนฬฮธฯอ
ฯฮฟฮปฯ
ฯฮตฮปฮตฮนอ ฮดฮนฮตฮนฬฮปฮทฯฯฮฟ, ฯฮผฮนฬฮปฮฑฮพฮน ฮบฮนฯฯฮฟฯ
อ ฮบฮฑฮนฬ ฯฮตฯฮฑฬฮปฮฟฮนฯ ฮฑฬฮผฯฮตฬฮปฯฮฝ ฮตฬฯฮบฮนฬฮฑฯฯฮฟ ฯฮนฮปฮฟฯฮตฬฯฮฝฯฯ ฮตฬฮฝฯฮตฯฮฟฯฮตฯ
ฮผฮตฬฮฝฯฮฝ.' "12.83 ฯฮฑฯ
อฯฮฑ ฮด' ฮตฬฮณฮนฬฮณฮฝฮตฯฮฟ ฮผฮตฬฮฝ ฮบฮฑฮนฬ ฮดฮนฮฑฬ ฯฮทฬฮฝ ฮตฬฮผฯฮตฮนฯฮนฬฮฑฮฝ ฯฯอฮฝ ฮตฬฯฮณฮฑฮถฮฟฮผฮตฬฮฝฯฮฝ ฮธฮฑฯ
ฮผฮฑฯฮนฬฯฮฝ ฮฟฬฬฮฝฯฯฮฝ ฯฮตฯฮนฬ ฯฮทฬฮฝ ฯฮตฬฯฮฝฮทฮฝ, ฯฮฟฮปฯ
ฬ ฮดฮตฬ ฮผฮฑอฮปฮปฮฟฮฝ ฯ
ฬฯฮฟฬ ฯฮทอฯ ฯฮฟฯ
อ ฮฒฮฑฯฮนฮปฮตฬฯฯ ฯฯฮฟฯ
ฮดฮทอฯ ฮบฮฑฮนฬ ฯฮนฮปฮฟฯฮนฮผฮนฬฮฑฯ ฮดฮนฮฑฯฮตฯฮฟฬฮฝฯฯฯ ฮฑฬฯฮทฯฯฮนฬฮถฮตฯฮฟ:" "12.84 ฮฟฯ
ฬ ฮณฮฑฬฯ ฯฮทอฯ ฯฮฟฯฮทฮณฮนฬฮฑฯ ฯฮฟฬ ฮฑฬฬฯฮธฮฟฮฝฮฟฮฝ ฮบฮฑฮนฬ ฮผฮตฮณฮฑฮปฮฟฬฯฯ
ฯฮฟฮฝ ฯฮฟฮนอฯ ฯฮตฯฮฝฮนฬฯฮฑฮนฯ ฯฮฑฯฮตฮนอฯฮตฮฝ ฮผฮฟฬฮฝฮฟฮฝ, ฮฑฬฮปฮปฮฑฬ ฮบฮฑฮนฬ ฯฮฟฬ ฯฯฮทฮผฮฑฯฮนฬฮถฮตฮนฮฝ ฯฮฟฮนอฯ ฮดฮทฮผฮฟฯฮนฬฮฟฮนฯ ฯฯฮฑฬฮณฮผฮฑฯฮนฮฝ ฮฑฬฯฮตฮนฯฮทฮบฯฬฯ ฮฑฯ
ฬฯฮฟฬฯ ฯฮฟฮนอฯ ฮบฮฑฯฮฑฯฮบฮตฯ
ฮฑฬฮถฮฟฯ
ฯฮน ฯฮฑฯฮทอฮฝ ฮบฮฑฮนฬ ฯฮทฬฮฝ ฮฟฬฬฮปฮทฮฝ ฮตฬฯฮณฮฑฯฮนฬฮฑฮฝ ฮตฬฯฮตฬฮฒฮปฮตฯฮตฮฝ. ฮฑฮนฬฬฯฮนฮฟฮฝ ฮด' ฮทฬอฮฝ ฯฮฟฯ
อฯฮฟ ฯฮทอฯ ฯฯอฮฝ ฯฮตฯฮฝฮนฯฯอฮฝ ฮตฬฯฮนฮผฮตฮปฮตฮนฬฮฑฯ, ฮฟฮนฬฬ ฯฯฮฟฬฯ ฯฮฟฬฮฝ ฮฒฮฑฯฮนฮปฮตฬฮฑ ฮบฮฑฮนฬ ฯฮทฬฮฝ ฯฮฟฯ
ฬฯฮฟฯ
ฯฯฮฟฯ
ฮดฮทฬฮฝ ฮฑฬฯฮฟฮฒฮปฮตฬฯฮฟฮฝฯฮตฯ ฯฮนฮปฮฟฯฮฟฮฝฯฬฯฮตฯฮฟฮฝ ฯฮฟฮนอฯ ฮตฬฬฯฮณฮฟฮนฯ ฯฯฮฟฯฮตฮปฮนฯฮฑฬฯฮฟฯ
ฮฝ." 13.62 ฬฮ ฮดฮตฬ ฬฮฮฝฮนฬฮฟฯ
ฯฮฟฯ
อ ฮฑฬฯฯฮนฮตฯฮตฬฯฯ ฯ
ฮนฬฮฟฬฯ ฮฟฬฮผฯฬฮฝฯ
ฮผฮฟฯ ฮดฮตฬ ฯฬฬฮฝ ฯฯออ
ฯฮฑฯฯฮนฬ, ฮฟฬฬฯ ฮตฬฮฝ ฬฮฮปฮตฮพฮฑฮฝฮดฯฮตฮนฬฮฑอ
ฯฯ
ฮณฯฬฮฝ ฯฯฮฟฬฯ ฯฮฟฬฮฝ ฮฒฮฑฯฮนฮปฮตฬฮฑ ฮ ฯฮฟฮปฮตฮผฮฑฮนอฮฟฮฝ ฯฮฟฬฮฝ ฮตฬฯฮนฮบฮฑฮปฮฟฯ
ฬฮผฮตฮฝฮฟฮฝ ฮฆฮนฮปฮฟฮผฮทฬฯฮฟฯฮฑ ฮดฮนฮทอฮณฮตฮฝ, ฯฬฯ ฮบฮฑฮนฬ ฯฯฮฟฬฯฮตฯฮฟฮฝ ฮตฮนฬฯฮทฬฮบฮฑฮผฮตฮฝ, ฮนฬฮดฯฬฮฝ ฯฮทฬฮฝ ฬฮฮฟฯ
ฮดฮฑฮนฬฮฑฮฝ ฮบฮฑฮบฮฟฯ
ฮผฮตฬฮฝฮทฮฝ ฯ
ฬฯฮฟฬ ฯฯอฮฝ ฮฮฑฮบฮตฮดฮฟฬฮฝฯฮฝ ฮบฮฑฮนฬ ฯฯอฮฝ ฮฒฮฑฯฮนฮปฮตฬฯฮฝ ฮฑฯ
ฬฯฯอฮฝ,' "13.63 ฮฒฮฟฯ
ฮปฮฟฬฮผฮตฮฝฮฟฯ ฮฑฯ
ฬฯฯออ
ฮดฮฟฬฮพฮฑฮฝ ฮบฮฑฮนฬ ฮผฮฝฮทฬฮผฮทฮฝ ฮฑฮนฬฯฬฮฝฮนฮฟฮฝ ฮบฮฑฯฮฑฯฮบฮตฯ
ฮฑฬฯฮฑฮน, ฮดฮนฮตฬฮณฮฝฯ ฯฮตฬฮผฯฮฑฯ ฯฯฮฟฬฯ ฮ ฯฮฟฮปฮตฮผฮฑฮนอฮฟฮฝ ฯฮฟฬฮฝ ฮฒฮฑฯฮนฮปฮตฬฮฑ ฮบฮฑฮนฬ ฯฮทฬฮฝ ฮฒฮฑฯฮนฬฮปฮนฯฯฮฑฮฝ ฮฮปฮตฮฟฯฮฑฬฯฯฮฑฮฝ ฮฑฮนฬฯฮทฬฯฮฑฯฮธฮฑฮน ฯฮฑฯ' ฮฑฯ
ฬฯฯอฮฝ ฮตฬฮพฮฟฯ
ฯฮนฬฮฑฮฝ, ฮฟฬฬฯฯฯ ฮฟฮนฬฮบฮฟฮดฮฟฮผฮทฬฯฮตฮนฮตฮฝ ฮฝฮฑฮฟฬฮฝ ฮตฬฮฝ ฮฮนฬฮณฯ
ฬฯฯฯอ
ฯฮฑฯฮฑฯฮปฮทฬฯฮนฮฟฮฝ ฯฯออ
ฮตฬฮฝ ฬฮฮตฯฮฟฯฮฟฮปฯ
ฬฮผฮฟฮนฯ ฮบฮฑฮนฬ ฮฮตฯ
ฮนฬฯฮฑฯ ฮบฮฑฮนฬ ฮนฬฮตฯฮตฮนอฯ ฮตฬฮบ ฯฮฟฯ
อ ฮนฬฮดฮนฬฮฟฯ
ฮณฮตฬฮฝฮฟฯ
ฯ ฮบฮฑฯฮฑฯฯฮทฬฯฮทอ
." "13.64 ฯฮฟฯ
อฯฮฟ ฮด' ฮตฬฮฒฮฟฯ
ฬฮปฮตฯฮฟ ฮธฮฑฯฯฯอฮฝ ฮผฮฑฬฮปฮนฯฯฮฑ ฯฯออ
ฯฯฮฟฯฮทฬฯฮทอ
ฬฮฯฮฑฮนฬฬฮฑอ
, ฮฟฬฬฯ ฮตฬฬฮผฯฯฮฟฯฮธฮตฮฝ ฮตฬฬฯฮตฯฮนฮฝ ฮตฬฮพฮฑฮบฮฟฯฮนฬฮฟฮนฯ ฯฮปฮตฬฮฟฮฝ ฮณฮตฮณฮฟฮฝฯฬฯ ฯฯฮฟฮตฮนอฯฮตฮฝ, ฯฬฯ ฮดฮตฮนอ ฯฮฑฬฮฝฯฯฯ ฮตฬฮฝ ฮฮนฬฮณฯ
ฬฯฯฯอ
ฮฟฮนฬฮบฮฟฮดฮฟฮผฮทฮธฮทอฮฝฮฑฮน ฮฝฮฑฮฟฬฮฝ ฯฯออ
ฮผฮตฮณฮนฬฯฯฯอ
ฮธฮตฯออ
ฯ
ฬฯ' ฮฑฬฮฝฮดฯฮฟฬฯ ฬฮฮฟฯ
ฮดฮฑฮนฬฮฟฯ
. ฮดฮนฮฑฬ ฯฮฑฯ
อฯฮฑ ฮฟฯ
ฬอฮฝ ฮตฬฯฮทฯฮผฮตฬฮฝฮฟฯ ฬฮฮฝฮนฬฮฑฯ ฮณฯฮฑฬฯฮตฮน ฮ ฯฮฟฮปฮตฮผฮฑฮนฬฯอ
ฮบฮฑฮนฬ ฮฮปฮตฮฟฯฮฑฬฯฯฮฑอ
ฯฮฟฮนฮฑฯ
ฬฯฮทฮฝ ฮตฬฯฮนฯฯฮฟฮปฮทฬฮฝ:" '13.65 โฯฮฟฮปฮปฮฑฬฯ ฮบฮฑฮนฬ ฮผฮตฮณฮฑฬฮปฮฑฯ ฯ
ฬฮผฮนอฮฝ ฯฯฮตฮนฬฮฑฯ ฯฮตฯฮตฮปฮตฮบฯฬฯ ฮตฬฮฝ ฯฮฟฮนอฯ ฮบฮฑฯฮฑฬ ฯฮฟฬฮปฮตฮผฮฟฮฝ ฮตฬฬฯฮณฮฟฮนฯ ฮผฮตฯฮฑฬ ฯฮทอฯ ฯฮฟฯ
อ ฮธฮตฮฟฯ
อ ฮฒฮฟฮทฮธฮตฮนฬฮฑฯ, ฮบฮฑฮนฬ ฮณฮตฮฝฮฟฬฮผฮตฮฝฮฟฯ ฮตฬฬฮฝ ฯฮต ฯฮทออ
ฮบฮฟฮนฬฮปฮทอ
ฮฃฯ
ฯฮนฬฮฑอ
ฮบฮฑฮนฬ ฮฆฮฟฮนฮฝฮนฬฮบฮทอ
, ฮบฮฑฮนฬ ฮตฮนฬฯ ฮฮตฮฟฬฮฝฯฯฮฝ ฮดฮตฬ ฯฮฟฬฮปฮนฮฝ ฯฮฟฯ
อ ฬฮฮปฮนฮฟฯฮฟฮปฮนฬฯฮฟฯ
ฯฯ
ฬฮฝ ฯฮฟฮนอฯ ฬฮฮฟฯ
ฮดฮฑฮนฬฮฟฮนฯ ฮบฮฑฮนฬ ฮตฮนฬฯ ฮฑฬฬฮปฮปฮฟฯ
ฯ ฯฮฟฬฯฮฟฯ
ฯ ฮฑฬฯฮนฮบฮฟฬฮผฮตฮฝฮฟฯ ฯฮฟฯ
อ ฮตฬฬฮธฮฝฮฟฯ
ฯ, 13.66 ฮบฮฑฮนฬ ฯฮปฮตฮนฬฯฯฮฟฯ
ฯ ฮตฯ
ฬฯฯฬฮฝ ฯฮฑฯฮฑฬ ฯฮฟฬ ฮบฮฑฮธฮทอฮบฮฟฮฝ ฮตฬฬฯฮฟฮฝฯฮฑฯ ฮนฬฮตฯฮฑฬ ฮบฮฑฮนฬ ฮดฮนฮฑฬ ฯฮฟฯ
อฯฮฟ ฮดฯ
ฬฯฮฝฮฟฯ
ฯ ฮฑฬฮปฮปฮทฬฮปฮฟฮนฯ, ฮฟฬฬ ฮบฮฑฮนฬ ฮฮนฬฮณฯ
ฯฯฮนฬฮฟฮนฯ ฯฯ
ฮผฮฒฮตฬฮฒฮทฮบฮตฮฝ ฮดฮนฮฑฬ ฯฮฟฬ ฯฮปฮทอฮธฮฟฯ ฯฯอฮฝ ฮนฬฮตฯฯอฮฝ ฮบฮฑฮนฬ ฯฮฟฬ ฯฮตฯฮนฬ ฯฮฑฬฯ ฮธฯฮทฯฮบฮตฮนฬฮฑฯ ฮฟฯ
ฬฯ ฮฟฬฮผฮฟฬฮดฮฟฮพฮฟฮฝ, ฮตฬฯฮนฯฮทฮดฮตฮนฮฟฬฯฮฑฯฮฟฮฝ ฮตฯ
ฬฯฯฬฮฝ ฯฮฟฬฯฮฟฮฝ ฮตฬฮฝ ฯฯออ
ฯฯฮฟฯฮฑฮณฮฟฯฮตฯ
ฮฟฮผฮตฬฮฝฯอ
ฯฮทอฯ ฮฑฬฮณฯฮนฬฮฑฯ ฮฮฟฯ
ฮฒฮฑฬฯฯฮตฯฯ ฮฟฬฯฯ
ฯฯฬฮผฮฑฯฮน ฮฒฯฯ
ฬฮฟฮฝฯฮฑ ฯฮฟฮนฮบฮนฬฮปฮทฯ ฯ
ฬฬฮปฮทฯ ฮบฮฑฮนฬ ฯฯอฮฝ ฮนฬฮตฯฯอฮฝ ฮถฯฬอ
ฯฮฝ ฮผฮตฯฯฮฟฬฮฝ,' "13.67 ฮดฮตฬฮฟฮผฮฑฮน ฯฯ
ฮณฯฯฯฮทอฯฮฑฮนฬ ฮผฮฟฮน ฯฮฟฬ ฮฑฬฮดฮตฬฯฯฮฟฯฮฟฮฝ ฮฑฬฮฝฮฑฮบฮฑฮธฮฑฬฯฮฑฮฝฯฮน ฮนฬฮตฯฮฟฬฮฝ ฮบฮฑฮนฬ ฯฯ
ฮผฯฮตฯฯฯฮบฮฟฬฯ ฮฟฮนฬฮบฮฟฮดฮฟฮผฮทอฯฮฑฮน ฮฝฮฑฮฟฬฮฝ ฯฯออ
ฮผฮตฮณฮนฬฯฯฯอ
ฮธฮตฯออ
ฮบฮฑฮธ' ฮฟฬฮผฮฟฮนฬฯฯฮนฮฝ ฯฮฟฯ
อ ฮตฬฮฝ ฬฮฮตฯฮฟฯฮฟฮปฯ
ฬฮผฮฟฮนฯ ฮฑฯ
ฬฯฮฟฮนอฯ ฮผฮตฬฯฯฮฟฮนฯ ฯ
ฬฯฮตฬฯ ฯฮฟฯ
อ ฮบฮฑฮนฬ ฯฮทอฯ ฯฮทอฯ ฮณฯ
ฮฝฮฑฮนฮบฮฟฬฯ ฮบฮฑฮนฬ ฯฯอฮฝ ฯฮตฬฮบฮฝฯฮฝ, ฮนฬฬฮฝ' ฮตฬฬฯฯฯฮนฮฝ ฮฟฮนฬ ฯฮทฬฮฝ ฮฮนฬฬฮณฯ
ฯฯฮฟฮฝ ฮบฮฑฯฮฟฮนฮบฮฟฯ
อฮฝฯฮตฯ ฬฮฮฟฯ
ฮดฮฑฮนอฮฟฮน ฮตฮนฬฯ ฮฑฯ
ฬฯฮฟฬ ฯฯ
ฮฝฮนฮฟฬฮฝฯฮตฯ ฮบฮฑฯฮฑฬ ฯฮทฬฮฝ ฯฯฮฟฬฯ ฮฑฬฮปฮปฮทฬฮปฮฟฯ
ฯ ฮฟฬฮผฮฟฬฮฝฮฟฮนฮฑฮฝ ฯฮฑฮนอฯ ฯฮฑฮนอฯ ฮตฬฮพฯ
ฯฮทฯฮตฯฮตฮนอฮฝ ฯฯฮตฮนฬฮฑฮนฯ:" '13.68 ฮบฮฑฮนฬ ฮณฮฑฬฯ ฬฮฯฮฑฮนฬฬฮฑฯ ฮฟฬ ฯฯฮฟฯฮทฬฯฮทฯ ฯฮฟฯ
อฯฮฟ ฯฯฮฟฮตฮนอฯฮตฮฝ: ฮตฬฬฯฯฮฑฮน ฮธฯ
ฯฮนฮฑฯฯฮทฬฯฮนฮฟฮฝ ฮตฬฮฝ ฮฮนฬฮณฯ
ฬฯฯฯอ
ฮบฯ
ฯฮนฬฯอ
ฯฯออ
ฮธฮตฯออ
: ฮบฮฑฮนฬ ฯฮฟฮปฮปฮฑฬ ฮดฮตฬ ฯฯฮฟฮตฯฮทฬฯฮตฯ
ฯฮตฮฝ ฮฑฬฬฮปฮปฮฑ ฯฮฟฮนฮฑฯ
อฯฮฑ ฮดฮนฮฑฬ ฯฮฟฬฮฝ ฯฮฟฬฯฮฟฮฝ.โ' "13.69 ฮฮฑฮนฬ ฯฮฑฯ
อฯฮฑ ฮผฮตฬฮฝ ฮฟฬ ฬฮฮฝฮนฬฮฑฯ ฯฯออ
ฮฒฮฑฯฮนฮปฮตฮนอ ฮ ฯฮฟฮปฮตฮผฮฑฮนฬฯอ
ฮณฯฮฑฬฯฮตฮน. ฮบฮฑฯฮฑฮฝฮฟฮทฬฯฮตฮนฮต ฮด' ฮฑฬฬฮฝ ฯฮนฯ ฮฑฯ
ฬฯฮฟฯ
อ ฯฮทฬฮฝ ฮตฯ
ฬฯฮตฬฮฒฮตฮนฮฑฮฝ ฮบฮฑฮนฬ ฮฮปฮตฮฟฯฮฑฬฯฯฮฑฯ ฯฮทอฯ ฮฑฬฮดฮตฮปฯฮทอฯ ฮฑฯ
ฬฯฮฟฯ
อ ฮบฮฑฮนฬ ฮณฯ
ฮฝฮฑฮนฮบฮฟฬฯ ฮตฬฮพ ฮทฬอฯ ฮฑฬฮฝฯฮตฬฮณฯฮฑฯฮฑฮฝ ฮตฬฯฮนฯฯฮฟฮปฮทอฯ: ฯฮทฬฮฝ ฮณฮฑฬฯ ฮฑฬฮผฮฑฯฯฮนฬฮฑฮฝ ฮบฮฑฮนฬ ฯฮทฬฮฝ ฯฮฟฯ
อ ฮฝฮฟฬฮผฮฟฯ
ฯฮฑฯฮฑฬฮฒฮฑฯฮนฮฝ ฮตฮนฬฯ ฯฮทฬฮฝ ฬฮฮฝฮนฬฮฟฯ
ฮบฮตฯฮฑฮปฮทฬฮฝ ฮฑฬฮฝฮตฬฮธฮตฯฮฑฮฝ:" "13.71 ฮตฬฯฮตฮนฬ ฮดฮตฬ ฯฯ
ฬ ฯฮทฬอ
ฯ ฬฮฯฮฑฮนฬฬฮฑฮฝ ฯฮฟฬฮฝ ฯฯฮฟฯฮทฬฯฮทฮฝ ฮตฬฮบ ฯฮฟฮปฮปฮฟฯ
อ ฯฯฮฟฬฮฝฮฟฯ
ฯฮฟฯ
อฯฮฟ ฯฯฮฟฮตฮนฯฮทฮบฮตฬฮฝฮฑฮน, ฯฯ
ฮณฯฯฯฮฟฯ
อฮผฮตฬฮฝ ฯฮฟฮน, ฮตฮนฬ ฮผฮตฬฮปฮปฮตฮน ฯฮฟฯ
อฯ' ฮตฬฬฯฮตฯฮธฮฑฮน ฮบฮฑฯฮฑฬ ฯฮฟฬฮฝ ฮฝฮฟฬฮผฮฟฮฝ: ฯฬฬฯฯฮต ฮผฮทฮดฮตฬฮฝ ฮทฬฮผฮฑอฯ ฮดฮฟฮบฮตฮนอฮฝ ฮตฮนฬฯ ฯฮฟฬฮฝ ฮธฮตฮฟฬฮฝ ฮตฬฮพฮทฮผฮฑฯฯฮทฮบฮตฬฮฝฮฑฮน.โ" '13.72 ฮฮฑฮฒฯฬฮฝ ฮฟฯ
ฬอฮฝ ฯฮฟฬฮฝ ฯฮฟฬฯฮฟฮฝ ฮฟฬ ฬฮฮฝฮนฬฮฑฯ ฮบฮฑฯฮตฯฮบฮตฯ
ฬฮฑฯฮตฮฝ ฮนฬฮตฯฮฟฬฮฝ ฮบฮฑฮนฬ ฮฒฯฮผฮฟฬฮฝ ฯฯออ
ฮธฮตฯออ
ฮฟฬฬฮผฮฟฮนฮฟฮฝ ฯฯออ
ฮตฬฮฝ ฬฮฮตฯฮฟฯฮฟฮปฯ
ฬฮผฮฟฮนฯ, ฮผฮนฮบฯฮฟฬฯฮตฯฮฟฮฝ ฮดฮตฬ ฮบฮฑฮนฬ ฯฮตฮฝฮนฯฯฮฟฬฯฮตฯฮฟฮฝ. ฯฮฑฬ ฮดฮตฬ ฮผฮตฬฯฯฮฑ ฮฑฯ
ฬฯฮฟฯ
อ ฮบฮฑฮนฬ ฯฮฑฬ ฯฮบฮตฯ
ฬฮท ฮฝฯ
อฮฝ ฮฟฯ
ฬฮบ ฮตฬฬฮดฮฟฮพฮตฬ ฮผฮฟฮน ฮดฮทฮปฮฟฯ
อฮฝ: ฮตฬฮฝ ฮณฮฑฬฯ ฯฮทออ
ฮตฬฮฒฮดฮฟฬฮผฮทอ
ฮผฮฟฯ
ฮฒฮนฬฮฒฮปฯอ
ฯฯอฮฝ ฬฮฮฟฯ
ฮดฮฑฮนฬฮบฯอฮฝ ฮฑฬฮฝฮฑฮณฮตฬฮณฯฮฑฯฯฮฑฮน. 13.73 ฮตฯ
ฬอฯฮตฮฝ ฮดฮตฬ ฬฮฮฝฮนฬฮฑฯ ฮบฮฑฮนฬ ฬฮฮฟฯ
ฮดฮฑฮนฬฮฟฯ
ฯ ฯฮนฮฝฮฑฬฯ ฮฟฬฮผฮฟฮนฬฮฟฯ
ฯ ฮฑฯ
ฬฯฯออ
ฮนฬฮตฯฮตฮนอฯ ฮบฮฑฮนฬ ฮฮตฯ
ฮนฬฯฮฑฯ ฯฮฟฯ
ฬฯ ฮตฬฮบฮตฮนอ ฮธฯฮทฯฮบฮตฯ
ฬฯฮฟฮฝฯฮฑฯ. ฮฑฬฮปฮปฮฑฬ ฯฮตฯฮนฬ ฮผฮตฬฮฝ ฯฮฟฯ
อ ฮนฬฮตฯฮฟฯ
อ ฯฮฟฯ
ฬฯฮฟฯ
ฮฑฬฯฮบฮฟฯ
ฬฮฝฯฯฯ ฮทฬฮผฮนอฮฝ ฮดฮตฮดฮทฬฮปฯฯฮฑฮน.
13.397 ฮฯฮฑฮฒฮนฬฯฮนฮดฮฑฯ ฬฮฯฮตฮฒฯฬฮฝ ฮฮทฬฮดฮฑฮฒฮฑ ฮฮตฮผฮฒฮฑฬ ฮฯฯฮฝฮฑฮนฮผฮฑฮณฮตฮปฮตฮธฯฮฝ ฮฮฟฬฮฑฯฮฑ ฮฮนฮปฮนฬฮบฯฮฝ ฮฑฯ
ฬฮปฯอฮฝฮฑ ฮ ฮตฬฮปฮปฮฑฮฝ, ฯฮฑฯ
ฬฯฮทฮฝ ฮบฮฑฯฮตฬฯฮบฮฑฯฮตฮฝ ฯ
ฬฯฮฟฯฯฮฟฮผฮตฬฮฝฯฮฝ ฯฯอฮฝ ฮตฬฮฝฮฟฮนฮบฮฟฯ
ฬฮฝฯฯฮฝ ฮตฬฯ ฯฮฑฬฯฯฮนฮฑ ฯฯอฮฝ ฬฮฮฟฯ
ฮดฮฑฮนฬฯฮฝ ฮตฬฬฮธฮท ฮผฮตฯฮฑฮฒฮฑฮปฮตฮนอฯฮธฮฑฮน, ฮฑฬฬฮปฮปฮฑฯ ฯฮต ฯฮฟฬฮปฮตฮนฯ ฯฯฯฯฮตฯ
ฮฟฯ
ฬฯฮฑฯ ฯฮทอฯ ฮฃฯ
ฯฮนฬฮฑฯ ฮทฬอฯฮฑฮฝ ฮบฮฑฯฮตฯฯฯฮฑฮผฮผฮตฬฮฝฮฟฮน.' "
17.151 ฮทฬอฮฝ ฮณฮฑฬฯ ฯฯออ
ฬฮฯฯฬฮดฮทอ
ฯฮนฮฝฮฑฬ ฯฯฮฑฮณฮผฮฑฯฮตฯ
ฮธฮตฬฮฝฯฮฑ ฯฮฑฯฮฑฬ ฯฮฟฬฮฝ ฮฝฮฟฬฮผฮฟฮฝ, ฮฑฬฬ ฮดฮทฬ ฮตฬฯฮตฮบฮฑฬฮปฮฟฯ
ฮฝ ฮฟฮนฬ ฯฮตฯฮนฬ ฯฮฟฬฮฝ ฬฮฮฟฯ
ฬฮดฮฑฮฝ ฮบฮฑฮนฬ ฮฮฑฯฮธฮนฬฮฑฮฝ. ฮบฮฑฯฮตฯฮบฮตฯ
ฮฑฬฮบฮตฮน ฮดฮตฬ ฮฟฬ ฮฒฮฑฯฮนฮปฮตฯ
ฬฯ ฯ
ฬฯฮตฬฯ ฯฮฟฯ
อ ฮผฮตฮณฮฑฬฮปฮฟฯ
ฯฯ
ฮปฯอฮฝฮฟฯ ฯฮฟฯ
อ ฮฝฮฑฮฟฯ
อ ฮฑฬฮฝฮฑฬฮธฮทฮผฮฑ ฮบฮฑฮนฬ ฮปฮนฬฮฑฮฝ ฯฮฟฮปฯ
ฯฮตฮปฮตฬฯ, ฮฑฬฮตฯฮฟฬฮฝ ฯฯฯ
ฬฯฮตฮฟฮฝ ฮผฮตฬฮณฮฑฮฝ: ฮบฯฮปฯ
ฬฮตฮน ฮดฮตฬ ฮฟฬ ฮฝฮฟฬฮผฮฟฯ ฮตฮนฬฮบฮฟฬฮฝฯฮฝ ฯฮต ฮฑฬฮฝฮฑฯฯฮฑฬฯฮตฮนฯ ฮตฬฯฮนฮฝฮฟฮตฮนอฮฝ ฮบฮฑฮนฬ ฯฮนฮฝฯฮฝ ฮถฯฬอ
ฯฮฝ ฮฑฬฮฝฮฑฮธฮตฬฯฮตฮนฯ ฮตฬฯฮนฯฮทฮดฮตฯ
ฬฮตฯฮธฮฑฮน ฯฮฟฮนอฯ ฮฒฮนฮฟฯ
อฮฝ ฮบฮฑฯ' ฮฑฯ
ฬฯฮฟฬฮฝ ฯฯฮฟฮทอ
ฯฮทฮผฮตฬฮฝฮฟฮนฯ." "
17.354 ฬฮฮณฯฬ ฮดฮตฬ ฮฟฯ
ฬฮบ ฮฑฬฮปฮปฮฟฬฯฯฮนฮฑ ฮฝฮฟฮผฮนฬฯฮฑฯ ฮฑฯ
ฬฯฮฑฬ ฯฯออ
ฮดฮต ฯฯออ
ฮปฮฟฬฮณฯอ
ฮตฮนฬอฮฝฮฑฮน ฮดฮนฮฑฬ ฯฮฟฬ ฯฮตฯฮนฬ ฯฯอฮฝ ฮฒฮฑฯฮนฮปฮตฬฯฮฝ ฮฑฯ
ฬฯฮฟฬฮฝ ฮตฬฮฝฮตฯฯฮทฮบฮตฬฮฝฮฑฮน ฮบฮฑฮนฬ ฮฑฬฬฮปฮปฯฯ ฮตฬฯฮนฬ ฯฮฑฯฮฑฮดฮตฮนฬฮณฮผฮฑฯฮน ฯฮตฬฯฮตฮนฮฝ ฯฮฟฯ
อ ฯฮต ฮฑฬฮผฯฮนฬ ฯฮฑฬฯ ฯฯ
ฯฮฑฬฯ ฮฑฬฮธฮฑฮฝฮฑฯฮนฬฮฑฯ ฮตฬฮผฯฮตฯฮฟฯ
อฯ ฮบฮฑฮนฬ ฯฮฟฯ
อ ฮธฮตฮนฬฮฟฯ
ฯฯฮฟฮผฮทฮธฮตฮนฬฮฑอ
ฯฮฑฬ ฮฑฬฮฝฮธฯฯฬฯฮตฮนฮฑ ฯฮตฯฮนฮตฮนฮปฮทฯฮฟฬฯฮฟฯ ฯฮทออ
ฮฑฯ
ฬฯฮฟฯ
อ, ฮบฮฑฮปฯอฯ ฮตฬฬฯฮตฮนฮฝ ฮตฬฮฝฮฟฬฮผฮนฯฮฑ ฮตฮนฬฯฮตฮนอฮฝ. ฮฟฬฬฯฯอ
ฮดฮตฬ ฮฑฬฯฮนฯฯฮตฮนอฯฮฑฮน ฯฮฑฬ ฯฮฟฮนฮฑฬฮดฮต ฮณฮฝฯฬฮผฮทฯ ฮฟฬฮฝฮนฮฝฮฑฬฮผฮตฮฝฮฟฯ ฯฮทอฯ ฮตฬฮฑฯ
ฯฮฟฯ
อ ฮบฯฬฮปฯ
ฮผฮฑ ฮฟฯ
ฬฮบ ฮฑฬฬฮฝ ฮณฮตฬฮฝฮฟฮนฯฮฟ ฯฯออ
ฮตฬฯ' ฮฑฬฯฮตฯฮทฬฮฝ ฮฑฯ
ฬฯฯออ
ฯฯฮฟฯฯฮนฮธฮตฮผฮตฬฮฝฯอ
." "
20.237 ฮฑฬฮปฮปฮฑฬ ฯฮตฯฮนฬ ฮผฮตฬฮฝ ฯฮฟฯ
อ ฮนฬฮตฯฮฟฯ
อ ฯฮฟฯ
อ ฮบฮฑฯฮฑฯฮบฮตฯ
ฮฑฯฮธฮตฬฮฝฯฮฟฯ ฮตฬฮฝ ฮฮนฬฮณฯ
ฬฯฯฯอ
ฯฮฟฮปฮปฮฑฬฮบฮนฯ ฮตฬฮดฮทฮปฯฬฯฮฑฮผฮตฮฝ. ฮฟฬ ฮดฮตฬ ฬฮฮฑฬฮบฮนฮผฮฟฯ ฮตฬฬฯฮท ฯฯฮนฬฮฑ ฯฮทฬฮฝ ฮฑฬฯฯฮนฮตฯฯฯฯ
ฬฮฝฮทฮฝ ฮบฮฑฯฮฑฯฯฯฬฮฝ ฮตฬฯฮตฮปฮตฯ
ฬฯฮทฯฮตฮฝ. ฮดฮนฮตฮดฮตฬฮพฮฑฯฮฟ ฮด' ฮฑฯ
ฬฯฮฟฬฮฝ ฮฟฯ
ฬฮดฮตฮนฬฯ, ฮฑฬฮปฮปฮฑฬ ฮดฮนฮตฯฮตฬฮปฮตฯฮตฮฝ ฮทฬ ฯฮฟฬฮปฮนฯ ฮตฬฮฝฮนฮฑฯ
ฯฮฟฯ
ฬฯ ฮตฬฯฯฮฑฬ ฯฯฯฮนฬฯ ฮฑฬฯฯฮนฮตฯฮตฬฯฯ ฮฟฯ
ฬอฯฮฑ." " None | sup>
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 kingโs great generosity, by the great value of the materials, and the variety of its exquisite structure, and the artificerโs 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 โHaving 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, โthere should be an altar in Egypt to the Lord God;โโ 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.โ 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 Archelausโs country was laid to the province of Syria; and Cyrenius, one that had been consul, was sent by Caesar to take account of peopleโs 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: โข Destruction of the Second Temple โข Gaza, destruction of by Alexander Jannaeus โข Genesis, and the Dead Sea, and the destruction of Sodom โข Jerusalem Temple, destruction โข Jerusalem, Destruction of โข Jerusalem, Roman destruction of โข Jerusalem,destruction of โข Onias Temple, closure / destruction of โข Philo of Alexandria, and the destruction of five cities โข Sculpture, , destruction of โข Second Temple,, destruction โข Sodom and Gomorra,destruction of โข Sodom, Sodomite cities, destruction of โข Temple (Jewish) in Jerusalem, its destruction โข Temple in Jerusalem, Destruction of โข Temple, Destruction โข Temple, Jerusalem, destruction, impact of โข Temple, Temple destruction โข Temple, destruction of โข Temple, the, destruction of (66 CE) โข Titus, and destruction of the Temple โข destruction of\n, Jerusalem/Jerusalem temple โข destruction of\n, Rome โข destruction of Temple โข destruction of animal victim by fire โข destruction of other kinds of offerings by fire, in the cult of the dead โข destruction sacrifice โข destruction sacrifice, partial destruction of animal victim โข destruction sacrifice, total destruction of animal victim โข priests adolescent, Jewish, memory of after the destruction of the second temple โข 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
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1.3 ฮคฮฑฯ
อฯฮฑ ฯฮฑฬฮฝฯฮฑ ฯฮตฯฮนฮปฮฑฮฒฯฬฮฝ ฮตฬฮฝ ฮตฬฯฯฮฑฬ ฮฒฮนฮฒฮปฮนฬฮฟฮนฯ ฮบฮฑฮนฬ ฮผฮทฮดฮตฮผฮนฬฮฑฮฝ ฯฮฟฮนอฯ ฮตฬฯฮนฯฯฮฑฮผฮตฬฮฝฮฟฮนฯ ฯฮฑฬ ฯฯฮฑฬฮณฮผฮฑฯฮฑ ฮบฮฑฮนฬ ฯฮฑฯฮฑฯฯ
ฯฮฟฯ
อฯฮน ฯฯออ
ฯฮฟฮปฮตฬฮผฯอ
ฮบฮฑฯฮฑฮปฮนฯฯฬฮฝ ฮทฬฬ ฮผฮตฬฮผฯฮตฯฯ ฮฑฬฯฮฟฯฮผฮทฬฮฝ ฮทฬฬ ฮบฮฑฯฮทฮณฮฟฯฮนฬฮฑฯ, ฯฮฟฮนอฯ ฮณฮต ฯฮทฬฮฝ ฮฑฬฮปฮทฬฮธฮตฮนฮฑฮฝ ฮฑฬฮณฮฑฯฯอฯฮนฮฝ, ฮฑฬฮปฮปฮฑฬ ฮผฮทฬ ฯฯฮฟฬฯ ฮทฬฮดฮฟฮฝฮทฬฮฝ ฮฑฬฮฝฮตฬฮณฯฮฑฯฮฑ. ฯฮฟฮนฮทฬฯฮฟฮผฮฑฮน ฮดฮตฬ ฯฮฑฯ
ฬฯฮทฮฝ ฯฮทอฯ ฮตฬฮพฮทฮณฮทฬฯฮตฯฯ ฮฑฬฯฯฮทฬฮฝ, ฮทฬฬฮฝ ฮบฮฑฮนฬ ฯฯอฮฝ ฮบฮตฯฮฑฮปฮฑฮนฬฯฮฝ ฮตฬฯฮฟฮนฮทฯฮฑฬฮผฮทฮฝ.' "
1.3 ฯฯฮฟฯ
ฮธฮตฬฮผฮทฮฝ ฮตฬฮณฯฬ ฯฮฟฮนอฯ ฮบฮฑฯฮฑฬ ฯฮทฬฮฝ ฬฮกฯฮผฮฑฮนฬฯฮฝ ฮทฬฮณฮตฮผฮฟฮฝฮนฬฮฑฮฝ ฬฮฮปฮปฮฑฬฮดฮน ฮณฮปฯฬฯฯฮทอ
ฮผฮตฯฮฑฮฒฮฑฮปฯฬฮฝ ฮฑฬฬ ฯฮฟฮนอฯ ฮฑฬฬฮฝฯ ฮฒฮฑฯฮฒฮฑฬฯฮฟฮนฯ ฯฮทออ
ฯฮฑฯฯฮนฬฯอ
ฯฯ
ฮฝฯฮฑฬฮพฮฑฯ ฮฑฬฮฝฮตฬฯฮตฮผฯฮฑ ฯฯฮฟฬฯฮตฯฮฟฮฝ ฮฑฬฯฮทฮณฮทฬฯฮฑฯฮธฮฑฮน ฬฮฯฬฯฮทฯฮฟฯ ฮฮฑฯฮธฮนฬฮฟฯ
ฯฮฑฮนอฯ ฮตฬฮพ ฬฮฮตฯฮฟฯฮฟฮปฯ
ฬฮผฯฮฝ ฮนฬฮตฯฮตฯ
ฬฯ, ฮฑฯ
ฬฯฮฟฬฯ ฯฮต ฬฮกฯฮผฮฑฮนฬฮฟฯ
ฯ ฯฮฟฮปฮตฮผฮทฬฯฮฑฯ ฯฮฑฬ ฯฯฯอฯฮฑ ฮบฮฑฮนฬ ฯฮฟฮนอฯ ฯ
ฬฬฯฯฮตฯฮฟฮฝ ฯฮฑฯฮฑฯฯ
ฯฯฬฮฝ ฮตฬฮพ ฮฑฬฮฝฮฑฬฮณฮบฮทฯ:
1.3 ฯฮฑฯ
อฯ' ฮฑฬฮบฮฟฯ
ฬฯฮฑฯ ฬฮฮฝฯฮนฬฮณฮฟฮฝฮฟฯ ฮดฮนฮตฬฯฮตฮผฯฮตฮฝ ฯฮตฯฮนฬ ฯฮทฬฮฝ ฯฯฬฯฮฑฮฝ ฮตฮนฬฬฯฮณฮตฮนฮฝ ฮบฮฑฮนฬ ฮปฮฟฯฮฑอฮฝ ฯฮฟฯ
ฬฯ ฯฮนฯฮทฮณฮฟฯ
ฬฯ ฮบฮตฮปฮตฯ
ฬฯฮฝ. ฮฟฮนฬ ฮด' ฯ
ฬฯฮทฬฮบฮฟฯ
ฮฟฮฝ, ฮบฮฑฮนฬ ฯฮฟฮปฯ
ฬ ฯฮปฮทอฮธฮฟฯ ฮฟฬฯฮปฮนฯฯอฮฝ ฯ
ฬฯฮตฬฯ ฯฮทฬฮฝ ฬฮฮตฯฮนฯฮฟฯ
อฮฝฯฮฑ ฯฯ
ฮฝฮทฮธฯฮฟฮนฬฯฮธฮท: ฮดฮนฮตฮบฮฑฮธฮตฬฮถฮฟฮฝฯฮฟ ฮดฮตฬ ฮตฬฯฮนฬ ฯฯอฮฝ ฮฟฬฯฯอฮฝ ฯฮฑฯฮฑฯฯ
ฮปฮฑฬฯฯฮฟฮฝฯฮตฯ ฯฮฟฯ
ฬฯ ฯฮฑฬ ฮตฬฯฮนฯฮทฬฮดฮตฮนฮฑ ฮตฬฮบฮบฮฟฮผฮนฬฮถฮฟฮฝฯฮฑฯ." "
1.32 ฬฮฯ' ฮฟฮนฬอฯ ฯฮฑฮปฮตฯฮทฬฮฝฮฑฯ ฬฮฯฯฬฮดฮทฯ ฯฬฬฯฮผฮทฯฮตฮฝ ฮผฮตฬฮฝ ฮฑฬฮผฯ
ฬฮฝฮฑฯฮธฮฑฮน ฮฮฑฯฮฑฮนฯฮฑอฮฝ ฯฬฯ ฯฮฟฮปฮตฬฮผฮนฮฟฮฝ, ฮบฯฮฑฯฮทฬฯฮฑฯ ฮดฮตฬ ฯฮทอฯ ฮฟฬฯฮณฮทอฯ ฮทฬฬฮปฮฑฯ
ฮฝฮตฮฝ ฯฯฮฟฬฯ ฬฮฮฝฯฯฬฮฝฮนฮฟฮฝ ฮบฮฑฯฮทฮณฮฟฯฮทฬฯฯฮฝ ฯฮทอฯ ฮฮฑฯฮฑฮนฯฮฑอ ฯฮฑฯฮฑฮฝฮฟฮผฮนฬฮฑฯ. ฮฟฬ ฮด' ฮตฬฮฝ ฮดฮนฮฑฮปฮฟฮณฮนฯฮผฯออ
ฯฯอฮฝ ฮทฬฮผฮฑฯฯฮทฮผฮตฬฮฝฯฮฝ ฮณฮตฮฝฮฟฬฮผฮตฮฝฮฟฯ ฯฮฑฯฮตฬฯฯ ฮผฮตฯฮฑฮดฮนฯฬฮบฮตฮน ฯฮต ฯฮฟฬฮฝ ฮฒฮฑฯฮนฮปฮตฬฮฑ ฮบฮฑฮนฬ ฯฮฟฮปฮปฮฑฬ ฮดฮตฮทฮธฮตฮนฬฯ ฮตฬฮฑฯ
ฯฯออ
ฮดฮนฮฑฮปฮปฮฑฬฯฯฮตฮน." "
1.32 ฮฟฮนฬ ฮดฮตฬ ฮบฮฑฯฮฑฯฯ
ฮณฮฟฬฮฝฯฮตฯ ฯฯฮฟฬฯ ฬฮฮฝฯฮนฬฮฟฯฮฟฮฝ ฮนฬฮบฮตฬฯฮตฯ
ฯฮฑฮฝ ฮฑฯ
ฬฯฮฟฮนอฯ ฮทฬฮณฮตฮผฮฟฬฯฮน ฯฯฯฬฮผฮตฮฝฮฟฮฝ ฮตฮนฬฯ ฯฮทฬฮฝ ฬฮฮฟฯ
ฮดฮฑฮนฬฮฑฮฝ ฮตฬฮผฮฒฮฑฮปฮตฮนอฮฝ. ฯฮตฮนฬฮธฮตฯฮฑฮน ฮด' ฮฟฬ ฮฒฮฑฯฮนฮปฮตฯ
ฬฯ ฯฬฯฮผฮทฮผฮตฬฮฝฮฟฯ ฯฮฑฬฮปฮฑฮน, ฮบฮฑฮนฬ ฮผฮตฯฮฑฬ ฯฮปฮตฮนฬฯฯฮทฯ ฮดฯ
ฮฝฮฑฬฮผฮตฯฯ ฮฑฯ
ฬฯฮฟฬฯ ฮฟฬฯฮผฮทฬฯฮฑฯ ฯฮทฬฮฝ ฯฮต ฯฮฟฬฮปฮนฮฝ ฮฑฮนฬฯฮตฮนอ ฮบฮฑฯฮฑฬ ฮบฯฮฑฬฯฮฟฯ ฮบฮฑฮนฬ ฯฮฟฮปฯ
ฬ ฯฮปฮทอฮธฮฟฯ ฯฯอฮฝ ฮ ฯฮฟฮปฮตฮผฮฑฮนฬฯอ
ฯฯฮฟฯฮตฯฮฟฬฮฝฯฯฮฝ ฮฑฬฮฝฮฑฮนฯฮตฮนอ, ฯฮฑฮนอฯ ฯฮต ฮฑฬฯฯฮฑฮณฮฑฮนอฯ ฮฑฬฮฝฮตฬฮดฮทฮฝ ฮตฬฯฮฑฯฮนฮตฮนฬฯ ฯฮฟฯ
ฬฯ ฯฯฯฮฑฯฮนฯฬฯฮฑฯ ฮฑฯ
ฬฯฮฟฬฯ ฮบฮฑฮนฬ ฯฮฟฬฮฝ ฮฝฮฑฮฟฬฮฝ ฮตฬฯฯ
ฬฮปฮทฯฮต ฮบฮฑฮนฬ ฯฮฟฬฮฝ ฮตฬฮฝฮดฮตฮปฮตฯฮนฯฮผฮฟฬฮฝ ฯฯอฮฝ ฮบฮฑฮธ' ฮทฬฮผฮตฬฯฮฑฮฝ ฮตฬฮฝฮฑฮณฮนฯฮผฯอฮฝ ฮตฬฬฯฮฑฯ
ฯฮตฮฝ ฮตฬฯ' ฮตฬฬฯฮท ฯฯฮนฬฮฑ ฮบฮฑฮนฬ ฮผฮทอฮฝฮฑฯ ฮตฬฬฮพ." "
1.648 ฮฮนฬฮฝฮตฯฮฑฮน ฮด' ฮตฬฮฝ ฯฮฑฮนอฯ ฯฯ
ฮผฯฮฟฯฮฑฮนอฯ ฮฑฯ
ฬฯฯออ
ฮบฮฑฮนฬ ฮดฮทฮผฮฟฯฮนฮบฮทฬ ฯฮนฯ ฮตฬฯฮฑฮฝฮฑฬฯฯฮฑฯฮนฯ. ฮดฯ
ฬฮฟ ฮทฬอฯฮฑฮฝ ฯฮฟฯฮนฯฯฮฑฮนฬ ฮบฮฑฯฮฑฬ ฯฮทฬฮฝ ฯฮฟฬฮปฮนฮฝ ฮผฮฑฬฮปฮนฯฯฮฑ ฮดฮฟฮบฮฟฯ
อฮฝฯฮตฯ ฮฑฬฮบฯฮนฮฒฮฟฯ
อฮฝ ฯฮฑฬ ฯฮฑฬฯฯฮนฮฑ ฮบฮฑฮนฬ ฮดฮนฮฑฬ ฯฮฟฯ
อฯฮฟ ฮตฬฮฝ ฯฮฑฮฝฯฮนฬ ฯฯออ
ฮตฬฬฮธฮฝฮตฮน ฮผฮตฮณฮนฬฯฯฮทฯ ฮทฬฮพฮนฯฮผฮตฬฮฝฮฟฮน ฮดฮฟฬฮพฮทฯ, ฬฮฮฟฯ
ฬฮดฮฑฯ ฯฮต ฯ
ฮนฬฮฟฬฯ ฮฃฮตฯฯฮตฯฮฑฮนฬฮฟฯ
ฮบฮฑฮนฬ ฮฮฑฯฮธฮนฬฮฑฯ ฮตฬฬฯฮตฯฮฟฯ ฮฮฑฯฮณฮฑฬฮปฮฟฯ
." "
2.391 ฯฮบฮตฬฯฮฑฯฮธฮต ฮด' ฯฬฯ ฯ
ฬฮผฮนอฮฝ ฯฮฟฬ ฯฮทอฯ ฮธฯฮทฯฮบฮตฮนฬฮฑฯ ฮฑฬฬฮบฯฮฑฯฮฟฮฝ, ฮตฮนฬ ฮบฮฑฮนฬ ฯฯฮฟฬฯ ฮตฯ
ฬฯฮตฮนฯฯฬฯฮฟฯ
ฯ ฯฮฟฮปฮตฮผฮฟฮนฬฮทฯฮต, ฮดฯ
ฯฮดฮนฮฟฮนฬฮบฮทฯฮฟฮฝ, ฮบฮฑฮนฬ ฮดฮน' ฮฑฬฬ ฮผฮฑอฮปฮปฮฟฮฝ ฯฮฟฬฮฝ ฮธฮตฮฟฬฮฝ ฮตฬฮปฯฮนฬฮถฮตฯฮต ฯฯ
ฬฮผฮผฮฑฯฮฟฮฝ, ฯฮฑฯ
อฯ' ฮฑฬฮฝฮฑฮณฮบฮฑฮถฮฟฬฮผฮตฮฝฮฟฮน ฯฮฑฯฮฑฮฒฮฑฮนฬฮฝฮตฮนฮฝ ฮฑฬฯฮฟฯฯฯฮตฬฯฮตฯฮต." '2.392 ฯฮทฯฮฟฯ
อฮฝฯฮตฬฯ ฮณฮต ฮผฮทฬฮฝ ฯฮฑฬ ฯฯอฮฝ ฮตฬฮฒฮดฮฟฮผฮฑฬฮดฯฮฝ ฮตฬฬฮธฮท ฮบฮฑฮนฬ ฯฯฮฟฬฯ ฮผฮทฮดฮตฮผฮนฬฮฑฮฝ ฯฯฮฑอฮพฮนฮฝ ฮบฮนฮฝฮฟฯ
ฬฮผฮตฮฝฮฟฮน ฯฬฮฑอ
ฮดฮนฬฯฯ ฮฑฬฮปฯฬฯฮตฯฮธฮต, ฮบฮฑฮธฮฑฬฯฮตฯ ฮฟฮนฬ ฯฯฮฟฬฮณฮฟฮฝฮฟฮน ฮ ฮฟฮผฯฮทฮนฬฯอ
ฯฮฑฯ
ฬฯฮฑฯ ฮผฮฑฬฮปฮนฯฯฮฑ ฯฮฑฬฯ ฮทฬฮผฮตฬฯฮฑฯ ฮตฬฮฝฮตฯฮณฮฟฯ
ฬฯ ฯฮฟฮนฮทฯฮฑฮผฮตฬฮฝฯอ
ฯฮทอฯ ฯฮฟฮปฮนฮฟฯฮบฮนฬฮฑฯ, ฮตฬฮฝ ฮฑฮนฬอฯ ฮทฬฬฯฮณฮฟฯ
ฮฝ ฮฟฮนฬ ฯฮฟฮปฮนฮฟฯฮบฮฟฯ
ฬฮผฮตฮฝฮฟฮน:' "2.393 ฯฮฑฯฮฑฮฒฮฑฮนฬฮฝฮฟฮฝฯฮตฯ ฮดฮตฬ ฮตฬฮฝ ฯฯออ
ฯฮฟฮปฮตฬฮผฯอ
ฯฮฟฬฮฝ ฯฮฑฬฯฯฮนฮฟฮฝ ฮฝฮฟฬฮผฮฟฮฝ ฮฟฯ
ฬฮบ ฮฟฮนฬอฮด' ฯ
ฬฯฮตฬฯ ฮฟฬฬฯฮฟฯ
ฮปฮฟฮนฯฮฟฬฮฝ ฯฮฟฮนฮทฬฯฮตฯฮธฮต ฯฮฟฬฮฝ ฮฑฬฮณฯอฮฝฮฑ: ฯฯฮฟฯ
ฮดฮทฬ ฮณฮฑฬฯ ฯ
ฬฮผฮนอฮฝ ฮผฮนฬฮฑ ฯฮฟฬ ฮผฮทฬ ฯฯอฮฝ ฯฮฑฯฯฮนฬฯฮฝ ฯฮน ฮบฮฑฯฮฑฮปฯ
อฯฮฑฮน." "2.394 ฯฯอฯ ฮดฮตฬ ฮตฬฯฮนฮบฮฑฮปฮตฬฯฮตฯฮธฮต ฯฮฟฬ ฮธฮตฮนอฮฟฮฝ ฯฯฮฟฬฯ ฯฮทฬฮฝ ฮฑฬฬฮผฯ
ฮฝฮฑฮฝ ฮฟฮนฬ ฯฮฑฯฮฑฮฒฮฑฬฮฝฯฮตฯ ฮตฬฮบฮฟฯ
ฯฮนฬฯฯ ฯฮทฬฮฝ ฮตฮนฬฯ ฮฑฯ
ฬฯฮฟฬ ฮธฮตฯฮฑฯฮตฮนฬฮฑฮฝ; ฮตฬฯฮฑฮฝฮฑฮนฯฮฟฯ
อฮฝฯฮฑฮน ฮดฮตฬ ฮตฬฬฮบฮฑฯฯฮฟฮน ฯฮฟฬฮปฮตฮผฮฟฮฝ ฮทฬฬ ฮธฮตฮนฬฮฑอ
ฯฮตฯฮฟฮนฮธฮฟฬฯฮตฯ ฮทฬฬ ฮฑฬฮฝฮธฯฯฯฮนฬฮฝฮทอ
ฮฒฮฟฮทฮธฮตฮนฬฮฑอ
: ฮฟฬฬฯฮฑฮฝ ฮดฮตฬ ฯฮทฬฮฝ ฯฮฑฯ' ฮฑฬฮผฯฮฟฮนอฮฝ ฯฮฟฬ ฮตฮนฬฮบฮฟฬฯ ฮฑฬฯฮฟฮบฮฟฬฯฯฮทอ
, ฯฮฑฮฝฮตฯฮฑฬฮฝ ฮฑฬฬฮปฯฯฮนฮฝ ฮฟฮนฬ ฯฮฟฮปฮตฮผฮฟฯ
อฮฝฯฮตฯ ฮฑฮนฬฯฮฟฯ
อฮฝฯฮฑฮน." 3.55 ฮฮฟฯฮฝฮฑฬ ฮดฮตฯ
ฯฮตฬฯฮฑ ฮบฮฑฮนฬ ฮผฮตฯฮฑฬ ฯฮฑฯ
ฬฯฮทฮฝ ฬฮฮบฯฮฑฮฒฮตฯฮฑฬ, ฮฮฑฮผฮฝฮฑฬ ฯฯฮฟฬฯ ฯฮฑฯ
ฬฯฮฑฮนฯ ฮบฮฑฮนฬ ฮฯ
ฬฮดฮดฮฑ, ฬฮฮผฮผฮฑฮฟฯ
อฯ ฮบฮฑฮนฬ ฮ ฮตฬฮปฮปฮท ฮบฮฑฮนฬ ฬฮฮดฮฟฯ
ฮผฮฑฮนฬฮฑ ฮบฮฑฮนฬ ฬฮฮฝฮณฮฑฮดฮดฮฑฮนฬ ฮบฮฑฮนฬ ฬฮฯฯฬฮดฮตฮนฮฟฮฝ ฮบฮฑฮนฬ ฬฮฮตฯฮนฯฮฟฯ
อฯ,' "3.56 ฮผฮตฮธ' ฮฑฬฬฯ ฬฮฮฑฬฮผฮฝฮตฮนฮฑ ฮบฮฑฮนฬ ฬฮฮฟฬฯฯฮท ฯฯอฮฝ ฯฮตฯฮนฮฟฮนฬฮบฯฮฝ ฮฑฬฯฮทฮณฮฟฯ
อฮฝฯฮฑฮน, ฮบฮฑฬฯฮนฬ ฯฮฑฯ
ฬฯฮฑฮนฯ ฮทฬฬ ฯฮต ฮฮฑฮผฮฑฮปฮนฯฮนฮบฮทฬ ฮบฮฑฮนฬ ฮฮฑฯ
ฮปฮฑฮฝฮนอฯฮนฯ ฮฮฑฯฮฑฮฝฮฑฮนฬฮฑ ฯฮต ฮบฮฑฮนฬ ฮคฯฮฑฯฯฮฝฮนอฯฮนฯ, ฮฑฮนฬฬ ฮบฮฑฮนฬ ฯฮทอฯ ฬฮฮณฯฮนฬฯฯฮฑ ฮฒฮฑฯฮนฮปฮตฮนฬฮฑฯ ฮตฮนฬฯฮนฬ ฮผฮฟฮนอฯฮฑฮน." 3.352 ฮทฬอฮฝ ฮดฮตฬ ฮบฮฑฮนฬ ฯฮตฯฮนฬ ฮบฯฮนฬฯฮตฮนฯ ฮฟฬฮฝฮตฮนฬฯฯฮฝ ฮนฬฮบฮฑฮฝฮฟฬฯ ฯฯ
ฮผฮฒฮฑฮปฮตฮนอฮฝ ฯฮฑฬ ฮฑฬฮผฯฮนฮฒฮฟฬฮปฯฯ ฯ
ฬฯฮฟฬ ฯฮฟฯ
อ ฮธฮตฮนฬฮฟฯ
ฮปฮตฮณฮฟฬฮผฮตฮฝฮฑ, ฯฯอฮฝ ฮณฮต ฮผฮทฬฮฝ ฮนฬฮตฯฯอฮฝ ฮฒฮนฬฮฒฮปฯฮฝ ฮฟฯ
ฬฮบ ฮทฬฮณฮฝฮฟฬฮตฮน ฯฮฑฬฯ ฯฯฮฟฯฮทฯฮตฮนฬฮฑฯ ฯฬฯ ฮฑฬฬฮฝ ฮฑฯ
ฬฯฮฟฬฯ ฯฮต ฯฬฬฮฝ ฮนฬฮตฯฮตฯ
ฬฯ ฮบฮฑฮนฬ ฮนฬฮตฯฮตฬฯฮฝ ฮตฬฬฮณฮณฮฟฮฝฮฟฯ:' "
4.483 ฮณฮตฮนฯฮฝฮนฮฑออ
ฮด' ฮทฬ ฮฃฮฟฮดฮฟฮผฮนอฯฮนฯ ฮฑฯ
ฬฯฮทออ
, ฯฮฑฬฮปฮฑฮน ฮผฮตฬฮฝ ฮตฯ
ฬฮดฮฑฮนฬฮผฯฮฝ ฮณฮทอ ฮบฮฑฯฯฯอฮฝ ฯฮต ฮตฬฬฮฝฮตฮบฮตฮฝ ฮบฮฑฮนฬ ฯฮทอฯ ฮบฮฑฯฮฑฬ ฯฮฟฬฮปฮนฮฝ ฯฮตฯฮนฮฟฯ
ฯฮนฬฮฑฯ, ฮฝฯ
อฮฝ ฮดฮตฬ ฮบฮตฮบฮฑฯ
ฮผฮตฬฮฝฮท ฯฮฑอฯฮฑ." "4.484 ฯฮฑฯฮนฬ ฮดฮตฬ ฯฬฯ ฮดฮน' ฮฑฬฯฮตฬฮฒฮตฮนฮฑฮฝ ฮฟฮนฬฮบฮทฯฮฟฬฯฯฮฝ ฮบฮตฯฮฑฯ
ฮฝฮฟฮนอฯ ฮบฮฑฯฮฑฯฮปฮตฮณฮทอฮฝฮฑฮน: ฮตฬฬฯฯฮน ฮณฮฟฯ
อฮฝ ฮตฬฬฯฮน ฮปฮตฮนฬฯฮฑฮฝฮฑ ฯฮฟฯ
อ ฮธฮตฮนฬฮฟฯ
ฯฯ
ฯฮฟฬฯ, ฮบฮฑฮนฬ ฯฮตฬฮฝฯฮต ฮผฮตฬฮฝ ฯฮฟฬฮปฮตฯฮฝ ฮนฬฮดฮตฮนอฮฝ ฯฮบฮนฮฑฬฯ, ฮตฬฬฯฮน ฮดฮตฬ ฮบฮฑฬฮฝ ฯฮฟฮนอฯ ฮบฮฑฯฯฮฟฮนอฯ ฯฯฮฟฮดฮนฮฑฬฮฝ ฮฑฬฮฝฮฑฮณฮตฮฝฮฝฯฮผฮตฬฮฝฮทฮฝ, ฮฟฮนฬฬ ฯฯฮฟฮนฮฑฬฮฝ ฮผฮตฬฮฝ ฮตฬฬฯฮฟฯ
ฯฮน ฯฯอฮฝ ฮตฬฮดฯฮดฮนฬฮผฯฮฝ ฮฟฬฮผฮฟฮนฬฮฑฮฝ, ฮดฯฮตฯฮฑฮผฮตฬฮฝฯฮฝ ฮดฮตฬ ฯฮตฯฯฮนฬฮฝ ฮตฮนฬฯ ฮบฮฑฯฮฝฮฟฬฮฝ ฮดฮนฮฑฮปฯ
ฬฮฟฮฝฯฮฑฮน ฮบฮฑฮนฬ ฯฮตฬฯฯฮฑฮฝ." '4.485 ฯฮฑฬ ฮผฮตฬฮฝ ฮดฮทฬ ฯฮตฯฮนฬ ฯฮทฬฮฝ ฮฃฮฟฮดฮฟฮผฮนอฯฮนฮฝ ฮผฯ
ฮธฮตฯ
ฮฟฬฮผฮตฮฝฮฑ ฯฮฟฮนฮฑฯ
ฬฯฮทฮฝ ฮตฬฬฯฮตฮน ฯฮนฬฯฯฮนฮฝ ฮฑฬฯฮฟฬ ฯฮทอฯ ฮฟฬฬฯฮตฯฯ.' "
5.231 ฮตฬฮปฮตฮนฯฮฟฯ
ฬฯฮณฮตฮน ฮดฮตฬ ฯฮฟฯ
ฬฯ ฮผฮทฯฮฟฯ
ฬฯ ฮผฮตฬฯฯฮนฯ ฮฑฮนฬฮดฮฟฮนฬฮฟฯ
ฮดฮนฮฑฮถฯฬฮผฮฑฯฮน ฮบฮฑฮปฯ
ฬฯฯฯฮฝ ฮปฮนฮฝฮฟฯ
อฮฝ ฯฮต ฯ
ฬฯฮฟฮดฯ
ฬฯฮทฮฝ ฮตฬฬฮฝฮดฮฟฮธฮตฮฝ ฮปฮฑฮผฮฒฮฑฬฮฝฯฮฝ ฮบฮฑฮนฬ ฯฮฟฮดฮทฬฯฮท ฮบฮฑฮธฯ
ฬฯฮตฯฮธฮตฮฝ ฯ
ฬฮฑฮบฮนฬฮฝฮธฮนฮฝฮฟฮฝ, ฮตฬฬฮฝฮดฯ
ฮผฮฑ ฯฯฯฮฟฮณฮณฯ
ฬฮปฮฟฮฝ ฮธฯ
ฯฮฑฮฝฯฯฮฟฬฮฝ: ฯฯอฮฝ ฮดฮตฬ ฮธฯ
ฯฮฑฬฮฝฯฮฝ ฮฑฬฯฮทฬฯฯฮทฮฝฯฮฟ ฮบฯฬฮดฯฮฝฮตฯ ฯฯฯ
ฬฯฮตฮฟฮน ฮบฮฑฮนฬ ฯฬฮฟฮฑฮนฬ ฯฮฑฯฮฑฬฮปฮปฮทฮปฮฟฮน, ฮฒฯฮฟฮฝฯฮทอฯ ฮผฮตฬฮฝ ฮฟฮนฬ ฮบฯฬฮดฯฮฝฮตฯ, ฮฑฬฯฯฯฮฑฯฮทอฯ ฮด' ฮฑฮนฬ ฯฬฮฟฮฑฮนฬ ฯฮทฮผฮตฮนอฮฟฮฝ." "5.232 ฮทฬ ฮดฮตฬ ฯฮฟฬ ฮตฬฬฮฝฮดฯ
ฮผฮฑ ฯฯออ
ฯฯฮตฬฯฮฝฯอ
ฯฯฮฟฯฮทฮปฮฟฯ
อฯฮฑ ฯฮฑฮนฮฝฮนฬฮฑ ฯฮตฬฮฝฯฮต ฮดฮนฮทฮฝฮธฮนฯฮผฮตฬฮฝฮท ฮถฯฬฮฝฮฑฮนฯ ฯฮตฯฮฟฮนฬฮบฮนฮปฯฮฟ, ฯฯฯ
ฯฮฟฯ
อ ฯฮต ฮบฮฑฮนฬ ฯฮฟฯฯฯ
ฬฯฮฑฯ ฮบฮฑฮนฬ ฮบฮฟฬฮบฮบฮฟฯ
ฯฯฮฟฬฯ ฮดฮตฬ ฮฒฯ
ฬฯฯฮฟฯ
ฮบฮฑฮนฬ ฯ
ฬฮฑฮบฮนฬฮฝฮธฮฟฯ
, ฮดฮน' ฯฬอฮฝ ฮตฬฬฯฮฑฮผฮตฮฝ ฮบฮฑฮนฬ ฯฮฑฬ ฯฮฟฯ
อ ฮฝฮฑฮฟฯ
อ ฮบฮฑฯฮฑฯฮตฯฮฑฬฯฮผฮฑฯฮฑ ฯฯ
ฮฝฯ
ฯฮฑฬฮฝฮธฮฑฮน." "5.233 ฯฮฟฯ
ฬฯฮฟฮนฯ ฮดฮตฬ ฮบฮฑฮนฬ ฮตฬฯฯฮผฮนฬฮดฮฑ ฮบฮตฮบฯฮฑฮผฮตฬฮฝฮทฮฝ ฮตฮนฬอฯฮตฮฝ, ฮตฬฮฝ ฮทฬออ
ฯฮปฮตฮนฬฯฮฝ ฯฯฯ
ฯฮฟฬฯ ฮทฬอฮฝ. ฯฯฮทอฮผฮฑ ฮผฮตฬฮฝ ฮฟฯ
ฬอฮฝ ฮตฬฮฝฮดฯ
ฯฮฟฯ
อ ฮธฯฬฯฮฑฮบฮฟฯ ฮตฮนฬอฯฮตฮฝ, ฮดฯ
ฬฮฟ ฮด' ฮฑฯ
ฬฯฮทฬฮฝ ฮตฬฮฝฮตฯฮฟฬฯฯฯฮฝ ฮฑฬฯฯฮนฮดฮนฬฯฮบฮฑฮน ฯฯฯ
ฯฮฑฮนอ, ฮบฮฑฯฮตฮบฮตฬฮบฮปฮตฮนฮฝฯฮฟ ฮด' ฮตฬฮฝ ฯฮฑฯ
ฬฯฮฑฮนฯ ฮบฮฑฬฮปฮปฮนฯฯฮฟฮนฬ ฯฮต ฮบฮฑฮนฬ ฮผฮตฬฮณฮนฯฯฮฟฮน ฯฮฑฯฮดฮฟฬฮฝฯ
ฯฮตฯ, ฯฮฟฯ
ฬฯ ฮตฬฯฯฮฝฯ
ฬฮผฮฟฯ
ฯ ฯฯอฮฝ ฯฮฟฯ
อ ฮตฬฬฮธฮฝฮฟฯ
ฯ ฯฯ
ฮปฯอฮฝ ฮตฬฯฮนฮณฮตฮณฯฮฑฮผฮผฮตฬฮฝฮฑฮน." "5.234 ฮบฮฑฯฮฑฬ ฮดฮตฬ ฮธฮฑฬฯฮตฯฮฟฮฝ ฮฑฬฬฮปฮปฮฟฮน ฯฯฮฟฯฮทฬฯฯฮทฮฝฯฮฟ ฮปฮนฬฮธฮฟฮน ฮดฯฬฮดฮตฮบฮฑ, ฮบฮฑฯฮฑฬ ฯฯฮตฮนอฯ ฮตฮนฬฯ ฯฮตฬฯฯฮฑฯฮฑ ฮผฮตฬฯฮท ฮดฮนฮทอ
ฯฮทฮผฮตฬฮฝฮฟฮน, ฯฮฑฬฯฮดฮนฮฟฮฝ ฯฮฟฬฯฮฑฮถฮฟฯ ฯฮผฮฑฬฯฮฑฮณฮดฮฟฯ, ฮฑฬฬฮฝฮธฯฮฑฮพ ฮนฬฬฮฑฯฯฮนฯ ฯฮฑฬฯฯฮตฮนฯฮฟฯ, ฮฑฬฯฮฑฬฯฮทฯ ฮฑฬฮผฮตฬฮธฯ
ฯฯฮฟฯ ฮปฮนฮณฯ
ฬฯฮนฮฟฮฝ, ฮฟฬฬฮฝฯ
ฮพ ฮฒฮทฬฯฯ
ฮปฮปฮฟฯ ฯฯฯ
ฯฮฟฬฮปฮนฮธฮฟฯ, ฯฬอฮฝ ฮตฬฯ' ฮตฬฮบฮฑฬฯฯฮฟฯ
ฯฮฑฬฮปฮนฮฝ ฮตฮนฬอฯ ฯฯอฮฝ ฮตฬฯฯฮฝฯ
ฬฮผฯฮฝ ฮตฬฮณฮตฬฮณฯฮฑฯฯฮฟ." "5.235 ฯฮทฬฮฝ ฮดฮตฬ ฮบฮตฯฮฑฮปฮทฬฮฝ ฮฒฯ
ฯฯฮนฬฮฝฮท ฮผฮตฬฮฝ ฮตฬฬฯฮบฮตฯฮตฮฝ ฯฮนฮฑฬฯฮฑ, ฮบฮฑฯฮตฬฯฯฮตฯฯฮฟ ฮด' ฯ
ฬฮฑฮบฮนฬฮฝฮธฯอ
, ฯฮตฯฮนฬ ฮทฬฬฮฝ ฯฯฯ
ฯฮฟฯ
อฯ ฮฑฬฬฮปฮปฮฟฯ ฮทฬอฮฝ ฯฯฮตฬฯฮฑฮฝฮฟฯ ฮตฬฬฮบฯฯ
ฯฮฑ ฯฮตฬฯฯฮฝ ฯฮฑฬ ฮนฬฮตฯฮฑฬ ฮณฯฮฑฬฮผฮผฮฑฯฮฑ: ฯฮฑฯ
อฯฮฑ ฮด' ฮตฬฯฯฮนฬ ฯฯฮฝฮทฬฮตฮฝฯฮฑ ฯฮตฬฯฯฮฑฯฮฑ." "5.236 ฯฮฑฯ
ฬฯฮทฮฝ ฮผฮตฬฮฝ ฮฟฯ
ฬอฮฝ ฯฮทฬฮฝ ฮตฬฯฮธฮทอฯฮฑ ฮฟฯ
ฬฮบ ฮตฬฯฮฟฬฯฮตฮน ฯฯฮฟฬฮฝฮนฮฟฮฝ, ฮปฮนฯฮฟฯฮตฬฯฮฑฮฝ ฮด' ฮฑฬฮฝฮตฮปฮฑฬฮผฮฒฮฑฮฝฮตฮฝ, ฮฟฬฯฮฟฬฯฮต ฮด' ฮตฮนฬฯฮนฬฮฟฮน ฮตฮนฬฯ ฯฮฟฬ ฮฑฬฬฮดฯ
ฯฮฟฮฝ: ฮตฮนฬฯฮทฬอ
ฮตฮน ฮด' ฮฑฬฬฯฮฑฮพ ฮบฮฑฯ' ฮตฬฮฝฮนฮฑฯ
ฯฮฟฬฮฝ ฮผฮฟฬฮฝฮฟฯ ฮตฬฮฝ ฮทฬออ
ฮฝฮทฯฯฮตฯ
ฬฮตฮนฮฝ ฮตฬฬฮธฮฟฯ ฮทฬฮผฮตฬฯฮฑอ
ฯฮฑฬฮฝฯฮฑฯ ฯฯออ
ฮธฮตฯออ
." "
5.402 ฮฟฯ
ฬ ฯฮฑฬ ฮบฯฯ
ฯฯฮฑฬ ฮผฮตฬฮฝ ฯฯอฮฝ ฮฑฬฮผฮฑฯฯฮทฮผฮฑฬฯฯฮฝ ฮทฬฮดฮฟฮพฮทฬฮบฮฑฯฮต, ฮบฮปฮฟฯฮฑฬฯ ฮปฮตฬฮณฯ ฮบฮฑฮนฬ ฮตฬฮฝฮตฬฮดฯฮฑฯ ฮบฮฑฮนฬ ฮผฮฟฮนฯฮตฮนฬฮฑฯ, ฮฑฬฯฯฮฑฮณฮฑฮนอฯ ฮด' ฮตฬฯฮนฬฮถฮตฯฮต ฮบฮฑฮนฬ ฯฮฟฬฮฝฮฟฮนฯ ฮบฮฑฮนฬ ฮพฮตฬฮฝฮฑฯ ฮบฮฑฮนฮฝฮฟฯฮฟฮผฮตฮนอฯฮต ฮบฮฑฮบฮนฬฮฑฯ ฮฟฬฮดฮฟฯ
ฬฯ, ฮตฬฮบฮดฮฟฯฮตฮนอฮฟฮฝ ฮดฮตฬ ฯฮฑฬฮฝฯฯฮฝ ฯฮฟฬ ฮนฬฮตฯฮฟฬฮฝ ฮณฮตฬฮณฮฟฮฝฮตฮฝ ฮบฮฑฮนฬ ฯฮตฯฯฮนฬฮฝ ฮตฬฮผฯฯ
ฮปฮนฬฮฟฮนฯ ฮฟฬ ฮธฮตฮนอฮฟฯ ฮผฮตฮผฮนฬฮฑฮฝฯฮฑฮน ฯฯอฯฮฟฯ, ฮฟฬฬฮฝ ฮบฮฑฮนฬ ฬฮกฯฮผฮฑฮนอฮฟฮน ฯฮฟฬฯฯฯฮธฮตฮฝ ฯฯฮฟฯฮตฮบฯ
ฬฮฝฮฟฯ
ฮฝ, ฯฮฟฮปฮปฮฑฬ ฯฯอฮฝ ฮนฬฮดฮนฬฯฮฝ ฮตฬฮธฯอฮฝ ฮตฮนฬฯ ฯฮฟฬฮฝ ฯ
ฬฮผฮตฬฯฮตฯฮฟฮฝ ฯฮฑฯฮฑฮปฯ
ฬฮฟฮฝฯฮตฯ ฮฝฮฟฬฮผฮฟฮฝ." "5.403 ฮตฮนฬอฯ' ฮตฬฯฮนฬ ฯฮฟฯ
ฬฯฮฟฮนฯ ฯฮฟฬฮฝ ฮฑฬฯฮตฮฒฮทฮธฮตฬฮฝฯฮฑ ฯฯ
ฬฮผฮผฮฑฯฮฟฮฝ ฯฯฮฟฯฮดฮฟฮบฮฑอฯฮต; ฯฮฑฬฮฝฯ
ฮณฮฟฯ
อฮฝ ฮตฬฯฯฮตฬ ฮดฮนฬฮบฮฑฮนฮฟฮน ฮนฬฮบฮตฬฯฮฑฮน ฮบฮฑฮนฬ ฯฮตฯฯฮนฬ ฮบฮฑฮธฮฑฯฮฑฮนอฯ ฯฮฟฬฮฝ ฮฒฮฟฮทฮธฮฟฬฮฝ ฯ
ฬฮผฯอฮฝ ฯฮฑฯฮฑฮบฮฑฮปฮตฮนอฯฮต." "
5.412 ฯฬฬฯฯฮต ฮตฬฮณฯฬ ฯฮตฯฮตฯ
ฮณฮตฬฮฝฮฑฮน ฮผฮตฬฮฝ ฮตฬฮบ ฯฯอฮฝ ฮฑฬฮณฮนฬฯฮฝ ฮฟฮนฬอฮผฮฑฮน ฯฮฟฬ ฮธฮตฮนอฮฟฮฝ, ฮตฬฯฯฮฑฬฮฝฮฑฮน ฮดฮตฬ ฯฮฑฯ' ฮฟฮนฬอฯ ฯฮฟฮปฮตฮผฮตฮนอฯฮต ฮฝฯ
อฮฝ." "
6.94 ฮฑฯ
ฬฯฮฟฬฯ ฮดฮตฬ ฯฮฟฬฮฝ ฬฮฯฬฯฮทฯฮฟฮฝ ฯฮฑฯฮฑฯฯฮทฯฮฑฬฮผฮตฮฝฮฟฯ: ฮตฬฯฮตฬฯฯ
ฯฯฮฟ ฮณฮฑฬฯ ฮตฬฯ' ฮตฬฮบฮตฮนฬฮฝฮทฯ ฯฮทอฯ ฮทฬฮผฮตฬฯฮฑฯ, ฮ ฮฑฮฝฮตฬฮผฮฟฯ
ฮด' ฮทฬอฮฝ ฮตฬฯฯฮฑฮบฮฑฮนฮดฮตฮบฮฑฬฯฮท, ฯฮฟฬฮฝ ฮตฬฮฝฮดฮตฮปฮตฯฮนฯฮผฮฟฬฮฝ ฮบฮฑฮปฮฟฯ
ฬฮผฮตฮฝฮฟฮฝ ฮฑฬฮฝฮดฯฯอฮฝ ฮฑฬฯฮฟฯฮนฬฮฑอ
ฮดฮนฮฑฮปฮตฮปฮฟฮนฯฮตฬฮฝฮฑฮน ฯฯออ
ฮธฮตฯออ
ฮบฮฑฮนฬ ฯฮฟฬฮฝ ฮดฮทอฮผฮฟฮฝ ฮตฬฯฮนฬ ฯฮฟฯ
ฬฯฯอ
ฮดฮตฮนฮฝฯอฯ ฮฑฬฮธฯ
ฮผฮตฮนอฮฝ:" "
6.98 ฯฯฮฟฬฯ ฯฮฑฯ
อฯฮฑ ฯฮฟฯ
อ ฮดฮทฬฮผฮฟฯ
ฮผฮตฬฮฝ ฮทฬอฮฝ ฮบฮฑฯฮทฬฯฮตฮนฮฑ ฮบฮฑฮนฬ ฯฮนฮณฮทฬ, ฯฮฟฮปฮปฮฑฬ ฮด' ฮฟฬ ฯฯ
ฬฯฮฑฮฝฮฝฮฟฯ ฮปฮฟฮนฮดฮฟฯฮทฮธฮตฮนฬฯ ฯฮต ฯฯออ
ฬฮฯฯฮทฬฯฯอ
ฮบฮฑฮนฬ ฮบฮฑฯฮฑฯฮฑฯฮฑฬฮผฮตฮฝฮฟฯ ฯฮฟฬ ฯฮตฮปฮตฯ
ฯฮฑฮนอฮฟฮฝ ฯฯฮฟฯฮตฬฮธฮทฮบฮตฮฝ, ฯฬฯ ฮฟฯ
ฬฮบ ฮฑฬฬฮฝ ฯฮฟฯฮต ฮดฮตฮนฬฯฮตฮนฮตฮฝ ฮฑฬฬฮปฯฯฮนฮฝ: ฮธฮตฮฟฯ
อ ฮณฮฑฬฯ ฯ
ฬฯฮฑฬฯฯฮตฮนฮฝ ฯฮทฬฮฝ ฯฮฟฬฮปฮนฮฝ." 6.108 ฯฮฑฬฮปฮนฮฝ ฮฑฬฮณฮฑฮฝฮฑฮบฯฮตฮนอฯ ฮบฮฑฮนฬ ฮบฮตฬฮบฯฮฑฮณฮฑฬฯ ฮผฮฟฮน ฮปฮฟฮนฮดฮฟฯฮฟฯ
ฬฮผฮตฮฝฮฟฯ, ฮฑฬฮพฮนฬฯอ
ฮณฮต ฮบฮฑฮนฬ ฯฮฑฮปฮตฯฯฯฮตฬฯฯฮฝ, ฮฟฬฬฯ ฮฑฬฮฝฯฮนฮบฯฯ
ฬฯ ฮตฮนฬฮผฮฑฯฮผฮตฬฮฝฮทฯ ฯฮน ฯฮฑฯฮฑฮนฮฝฯอ ฮบฮฑฮนฬ ฯฮฟฯ
ฬฯ ฯ
ฬฯฮฟฬ ฯฮฟฯ
อ ฮธฮตฮฟฯ
อ ฮฒฮนฮฑฬฮถฮฟฮผฮฑฮน ฮบฮฑฯฮฑฮบฯฮนฬฯฮฟฯ
ฯ ฯฯฬฮถฮตฮนฮฝ.' "
6.285 ฯฮฟฯ
ฬฯฮฟฮนฯ ฮฑฮนฬฬฯฮนฮฟฯ ฯฮทอฯ ฮฑฬฯฯฮปฮตฮนฬฮฑฯ ฯฮตฯ
ฮดฮฟฯฯฮฟฯฮทฬฯฮทฯ ฯฮนฯ ฮบฮฑฯฮตฬฯฯฮท ฮบฮฑฯ' ฮตฬฮบฮตฮนฬฮฝฮทฮฝ ฮบฮทฯฯ
ฬฮพฮฑฯ ฯฮทฬฮฝ ฮทฬฮผฮตฬฯฮฑฮฝ ฯฮฟฮนอฯ ฮตฬฯฮนฬ ฯฮทอฯ ฯฮฟฬฮปฮตฯฯ, ฯฬฯ ฮฟฬ ฮธฮตฮฟฬฯ ฮตฬฯฮนฬ ฯฮฟฬ ฮนฬฮตฯฮฟฬฮฝ ฮฑฬฮฝฮฑฮฒฮทอฮฝฮฑฮน ฮบฮตฮปฮตฯ
ฬฮตฮน ฮดฮตฮพฮฟฮผฮตฬฮฝฮฟฯ
ฯ ฯฮฑฬ ฯฮทฮผฮตฮนอฮฑ ฯฮทอฯ ฯฯฯฮทฯฮนฬฮฑฯ." "
6.288 ฮคฮฟฬฮฝ ฮณฮฟฯ
อฮฝ ฮฑฬฬฮธฮปฮนฮฟฮฝ ฮดฮทอฮผฮฟฮฝ ฮฟฮนฬ ฮผฮตฬฮฝ ฮฑฬฯฮฑฯฮตฯอฮฝฮตฯ ฮบฮฑฮนฬ ฮบฮฑฯฮฑฯฮตฯ
ฮดฮฟฬฮผฮตฮฝฮฟฮน ฯฮฟฯ
อ ฮธฮตฮฟฯ
อ ฯฮทฮฝฮนฮบฮฑฯ
อฯฮฑ ฯฮฑฯฮตฬฯฮตฮนฮธฮฟฮฝ, ฯฮฟฮนอฯ ฮด' ฮตฬฮฝฮฑฯฮณฮตฬฯฮน ฮบฮฑฮนฬ ฯฯฮฟฯฮทฮผฮฑฮนฬฮฝฮฟฯ
ฯฮน ฯฮทฬฮฝ ฮผฮตฬฮปฮปฮฟฯ
ฯฮฑฮฝ ฮตฬฯฮทฮผฮนฬฮฑฮฝ ฯฮตฬฯฮฑฯฮนฮฝ ฮฟฯ
ฬฬฯฮต ฯฯฮฟฯฮตฮนอฯฮฟฮฝ ฮฟฯ
ฬฬฯ' ฮตฬฯฮนฬฯฯฮตฯ
ฮฟฮฝ, ฮฑฬฮปฮป' ฯฬฯ ฮตฬฮผฮฒฮตฮฒฯฮฟฮฝฯฮทฮผฮตฬฮฝฮฟฮน ฮบฮฑฮนฬ ฮผฮทฬฯฮต ฮฟฬฬฮผฮผฮฑฯฮฑ ฮผฮทฬฯฮต ฯฯ
ฯฮทฬฮฝ ฮตฬฬฯฮฟฮฝฯฮตฯ ฯฯอฮฝ ฯฮฟฯ
อ ฮธฮตฮฟฯ
อ ฮบฮทฯฯ
ฮณฮผฮฑฬฯฯฮฝ ฯฮฑฯฮทฬฮบฮฟฯ
ฯฮฑฮฝ," 6.299 ฮบฮฑฯฮฑฬ ฮดฮตฬ ฯฮทฬฮฝ ฮตฬฮฟฯฯฮทฬฮฝ, ฮทฬฬ ฯฮตฮฝฯฮทฮบฮฟฯฯฮทฬ ฮบฮฑฮปฮตฮนอฯฮฑฮน, ฮฝฯ
ฬฮบฯฯฯ ฮฟฮนฬ ฮนฬฮตฯฮตฮนอฯ ฯฮฑฯฮตฮปฮธฮฟฬฮฝฯฮตฯ ฮตฮนฬฯ ฯฮฟฬ ฮตฬฬฮฝฮดฮฟฮฝ ฮนฬฮตฯฮฟฬฮฝ, ฯฬฬฯฯฮตฯ ฮฑฯ
ฬฯฮฟฮนอฯ ฮตฬฬฮธฮฟฯ ฯฯฮฟฬฯ ฯฮฑฬฯ ฮปฮตฮนฯฮฟฯ
ฯฮณฮนฬฮฑฯ, ฯฯฯอฯฮฟฮฝ ฮผฮตฬฮฝ ฮบฮนฮฝฮทฬฯฮตฯฯ ฮตฬฬฯฮฑฯฮฑฮฝ ฮฑฬฮฝฯฮนฮปฮฑฮฒฮตฬฯฮธฮฑฮน ฮบฮฑฮนฬ ฮบฯฯ
ฬฯฮฟฯ
, ฮผฮตฯฮฑฬ ฮดฮตฬ ฯฮฑฯ
อฯฮฑ ฯฯฮฝฮทอฯ ฮฑฬฮธฯฮฟฬฮฑฯ โฮผฮตฯฮฑฮฒฮฑฮนฬฮฝฮฟฮผฮตฮฝ ฮตฬฮฝฯฮตฯ
อฮธฮตฮฝ.โ ฯฮฟฬ ฮดฮตฬ ฯฮฟฯ
ฬฯฯฮฝ ฯฮฟฮฒฮตฯฯฬฯฮตฯฮฟฮฝ,' "6.301 ฯฯฮฝฮทฬ ฮฑฬฯฮฟฬ ฮดฯ
ฬฯฮตฯฯ, ฯฯฮฝฮทฬ ฮฑฬฯฮฟฬ ฯฯอฮฝ ฯฮตฯฯฮฑฬฯฯฮฝ ฮฑฬฮฝฮตฬฮผฯฮฝ, ฯฯฮฝฮทฬ ฮตฬฯฮนฬ ฬฮฮตฯฮฟฯฮฟฬฮปฯ
ฮผฮฑ ฮบฮฑฮนฬ ฯฮฟฬฮฝ ฮฝฮฑฮฟฬฮฝ, ฯฯฮฝฮทฬ ฮตฬฯฮนฬ ฮฝฯ
ฮผฯฮนฬฮฟฯ
ฯ ฮบฮฑฮนฬ ฮฝฯ
ฬฮผฯฮฑฯ, ฯฯฮฝฮทฬ ฮตฬฯฮนฬ ฯฮฟฬฮฝ ฮปฮฑฮฟฬฮฝ ฯฮฑฬฮฝฯฮฑ.โ ฯฮฟฯ
อฯฮฟ ฮผฮตฮธ' ฮทฬฮผฮตฬฯฮฑฮฝ ฮบฮฑฮนฬ ฮฝฯ
ฬฮบฯฯฯ ฮบฮฑฯฮฑฬ ฯฮฑฬฮฝฯฮฑฯ ฯฮฟฯ
ฬฯ ฯฯฮตฮฝฯฯฮฟฯ
ฬฯ ฯฮตฯฮนฮทฬอ
ฮตฮน ฮบฮตฮบฯฮฑฮณฯฬฯ." "6.302 ฯฯอฮฝ ฮดฮตฬ ฮตฬฯฮนฯฮทฬฮผฯฮฝ ฯฮนฮฝฮตฬฯ ฮดฮทฮผฮฟฯฯอฮฝ ฮฑฬฮณฮฑฮฝฮฑฮบฯฮทฬฯฮฑฮฝฯฮตฯ ฯฯฮฟฬฯ ฯฮฟฬ ฮบฮฑฮบฮฟฬฯฮทฮผฮฟฮฝ ฯฯ
ฮปฮปฮฑฮผฮฒฮฑฬฮฝฮฟฯ
ฯฮน ฯฮฟฬฮฝ ฮฑฬฬฮฝฮธฯฯฯฮฟฮฝ ฮบฮฑฮนฬ ฯฮฟฮปฮปฮฑฮนอฯ ฮฑฮนฬฮบฮนฬฮถฮฟฮฝฯฮฑฮน ฯฮปฮทฮณฮฑฮนอฯ. ฮฟฬ ฮดฮตฬ ฮฟฯ
ฬฬฮธ' ฯ
ฬฯฮตฬฯ ฮฑฯ
ฬฯฮฟฯ
อ ฯฮธฮตฮณฮพฮฑฬฮผฮตฮฝฮฟฯ ฮฟฯ
ฬฬฯฮต ฮนฬฮดฮนฬฮฑอ
ฯฯฮฟฬฯ ฯฮฟฯ
ฬฯ ฯฮฑฮนฬฮฟฮฝฯฮฑฯ, ฮฑฬฬฯ ฮบฮฑฮนฬ ฯฯฮฟฬฯฮตฯฮฟฮฝ ฯฯฮฝฮฑฬฯ ฮฒฮฟฯอฮฝ ฮดฮนฮตฯฮตฬฮปฮตฮน." '6.303 ฮฝฮฟฮผฮนฬฯฮฑฮฝฯฮตฯ ฮดฮตฬ ฮฟฮนฬ ฮฑฬฬฯฯฮฟฮฝฯฮตฯ, ฮฟฬฬฯฮตฯ ฮทฬอฮฝ, ฮดฮฑฮนฮผฮฟฮฝฮนฯฬฯฮตฯฮฟฮฝ ฯฮฟฬ ฮบฮนฬฮฝฮทฮผฮฑ ฯฮฑฬฮฝฮดฯฮฟฬฯ ฮฑฬฮฝฮฑฬฮณฮฟฯ
ฯฮนฮฝ ฮฑฯ
ฬฯฮฟฬฮฝ ฮตฬฯฮนฬ ฯฮฟฬฮฝ ฯฮฑฯฮฑฬ ฬฮกฯฮผฮฑฮนฬฮฟฮนฯ ฮตฬฬฯฮฑฯฯฮฟฮฝ.' "6.304 ฮตฬฬฮฝฮธฮฑ ฮผฮฑฬฯฯฮนฮพฮน ฮผฮตฬฯฯฮน ฮฟฬฯฯฮตฬฯฮฝ ฮพฮฑฮนฮฝฮฟฬฮผฮตฮฝฮฟฯ ฮฟฯ
ฬฬฮธ' ฮนฬฮบฮตฬฯฮตฯ
ฯฮตฮฝ ฮฟฯ
ฬฬฯ' ฮตฬฮดฮฑฬฮบฯฯ
ฯฮตฮฝ, ฮฑฬฮปฮป' ฯฬฯ ฮตฬฮฝฮทอฮฝ ฮผฮฑฬฮปฮนฯฯฮฑ ฯฮทฬฮฝ ฯฯฮฝฮทฬฮฝ ฮฟฬฮปฮฟฯฯ
ฯฯฮนฮบฯอฯ ฯฮฑฯฮตฮณฮบฮปฮนฬฮฝฯฮฝ ฯฯฮฟฬฯ ฮตฬฮบฮฑฬฯฯฮทฮฝ" "6.305 ฮฑฬฯฮตฮบฯฮนฬฮฝฮฑฯฮฟ ฯฮปฮทฮณฮทฬฮฝ โฮฑฮนฬฮฑฮนฬ ฬฮฮตฯฮฟฯฮฟฮปฯ
ฬฮผฮฟฮนฯ.โ ฯฮฟฯ
อ ฮด' ฬฮฮปฮฒฮนฬฮฝฮฟฯ
ฮดฮนฮตฯฯฯฯอฮฝฯฮฟฯ, ฮฟฯ
ฬอฯฮฟฯ ฮณฮฑฬฯ ฮตฬฬฯฮฑฯฯฮฟฯ ฮทฬอฮฝ, ฯฮนฬฯ ฮตฮนฬฬฮท ฮบฮฑฮนฬ ฯฮฟฬฮธฮตฮฝ, ฮบฮฑฮนฬ ฮดฮนฮฑฬ ฯฮนฬ ฯฮฑฯ
อฯฮฑ ฯฮธฮตฬฮณฮณฮฟฮนฯฮฟ, ฯฯฮฟฬฯ ฯฮฑฯ
อฯฮฑ ฮผฮตฬฮฝ ฮฟฯ
ฬฮด' ฮฟฬฯฮนฮฟฯ
อฮฝ ฮฑฬฯฮตฮบฯฮนฬฮฝฮฑฯฮฟ, ฯฮฟฬฮฝ ฮดฮตฬ ฮตฬฯฮนฬ ฯฮทออ
ฯฮฟฬฮปฮตฮน ฮธฯฮทอฮฝฮฟฮฝ ฮตฮนฬฬฯฯฮฝ ฮฟฯ
ฬ ฮดฮนฮตฬฮปฮตฮนฯฮตฮฝ, ฮผฮตฬฯฯฮน ฮบฮฑฯฮฑฮณฮฝฮฟฯ
ฬฯ ฮผฮฑฮฝฮนฬฮฑฮฝ ฮฟฬ ฬฮฮปฮฒฮนอฮฝฮฟฯ ฮฑฬฯฮตฬฮปฯ
ฯฮตฮฝ ฮฑฯ
ฬฯฮฟฬฮฝ." "6.306 ฮฟฬ ฮดฮตฬ ฯฮฟฬฮฝ ฮผฮตฬฯฯฮน ฯฮฟฯ
อ ฯฮฟฮปฮตฬฮผฮฟฯ
ฯฯฮฟฬฮฝฮฟฮฝ ฮฟฯ
ฬฬฯฮต ฯฯฮฟฯฮทฬอ
ฮตฮน ฯฮนฮฝฮนฬ ฯฯอฮฝ ฯฮฟฮปฮนฯฯอฮฝ ฮฟฯ
ฬฬฯฮต ฯฬฬฯฮธฮท ฮปฮฑฮปฯอฮฝ, ฮฑฬฮปฮปฮฑฬ ฮบฮฑฮธ' ฮทฬฮผฮตฬฯฮฑฮฝ ฯฬฬฯฯฮตฯ ฮตฯ
ฬฯฮทฬฮฝ ฮผฮตฮผฮตฮปฮตฯฮทฮบฯฬฯ โฮฑฮนฬฮฑฮนฬ ฬฮฮตฯฮฟฯฮฟฮปฯ
ฬฮผฮฟฮนฯโ ฮตฬฮธฯฮทฬฮฝฮตฮน." '6.307 ฮฟฯ
ฬฬฯฮต ฮดฮตฬ ฯฮนฮฝฮน ฯฯอฮฝ ฯฯ
ฯฯฮฟฬฮฝฯฯฮฝ ฮฑฯ
ฬฯฮฟฬฮฝ ฮฟฬฯฮทฮผฮตฬฯฮฑฮน ฮบฮฑฯฮทฯฮฑอฯฮฟ ฮฟฯ
ฬฬฯฮต ฯฮฟฯ
ฬฯ ฯฯฮฟฯฮทอฯ ฮผฮตฯฮฑฮดฮนฮดฮฟฬฮฝฯฮฑฯ ฮตฯ
ฬฮปฮฟฬฮณฮตฮน, ฮผฮนฬฮฑ ฮดฮตฬ ฯฯฮฟฬฯ ฯฮฑฬฮฝฯฮฑฯ ฮทฬอฮฝ ฮทฬ ฯฮบฯ
ฮธฯฯฯฮทฬ ฮบฮปฮทอ
ฮดฯฬฮฝ ฮฑฬฯฮฟฬฮบฯฮนฯฮนฯ.' "6.308 ฮผฮฑฬฮปฮนฯฯฮฑ ฮด' ฮตฬฮฝ ฯฮฑฮนอฯ ฮตฬฮฟฯฯฮฑฮนอฯ ฮตฬฮบฮตฮบฯฮฑฬฮณฮตฮน: ฮบฮฑฮนฬ ฯฮฟฯ
อฯ' ฮตฬฯ' ฮตฬฯฯฮฑฬ ฮตฬฬฯฮท ฮบฮฑฮนฬ ฮผฮทอฮฝฮฑฯ ฯฮตฬฮฝฯฮต ฮตฮนฬฬฯฯฮฝ ฮฟฯ
ฬฬฯ' ฮทฬฬฮผฮฒฮปฯ
ฮฝฮตฮฝ ฯฮทฬฮฝ ฯฯฮฝฮทฬฮฝ ฮฟฯ
ฬฬฯ' ฮตฬฬฮบฮฑฮผฮตฮฝ, ฮผฮตฬฯฯฮนฯ ฮฟฯ
ฬอ ฮบฮฑฯฮฑฬ ฯฮทฬฮฝ ฯฮฟฮปฮนฮฟฯฮบฮนฬฮฑฮฝ ฮตฬฬฯฮณฮฑ ฯฮทอฯ ฮบฮปฮทอ
ฮดฮฟฬฮฝฮฟฯ ฮนฬฮดฯฬฮฝ ฮฑฬฮฝฮตฯฮฑฯ
ฬฯฮฑฯฮฟ." "6.309 ฯฮตฯฮนฮนฯฬฮฝ ฮณฮฑฬฯ ฮฑฬฯฮฟฬ ฯฮฟฯ
อ ฯฮตฮนฬฯฮฟฯ
ฯ โฮฑฮนฬฮฑฮนฬ ฯฮฑฬฮปฮนฮฝ ฯฮทออ
ฯฮฟฬฮปฮตฮน ฮบฮฑฮนฬ ฯฯออ
ฮปฮฑฯออ
ฮบฮฑฮนฬ ฯฯออ
ฮฝฮฑฯออ
โ ฮดฮนฮฑฯฯฯ
ฬฯฮนฮฟฮฝ ฮตฬฮฒฮฟฬฮฑ, ฯฬฯ ฮดฮตฬ ฯฮตฮปฮตฯ
ฯฮฑฮนอฮฟฮฝ ฯฯฮฟฯฮตฬฮธฮทฮบฮตฮฝ โฮฑฮนฬฮฑฮนฬ ฮดฮตฬ ฮบฮฑฬฮผฮฟฮนฬโ, ฮปฮนฬฮธฮฟฯ ฮตฬฮบ ฯฮฟฯ
อ ฯฮตฯฯฮฟฮฒฮฟฬฮปฮฟฯ
ฯฯฮฑฯฮธฮตฮนฬฯ ฮบฮฑฮนฬ ฯฮปฮทฬฮพฮฑฯ ฮฑฯ
ฬฯฮฟฬฮฝ ฯฮฑฯฮฑฯฯฮทอฮผฮฑ ฮบฯฮตฮนฬฮฝฮตฮน, ฯฮธฮตฮณฮณฮฟฮผฮตฬฮฝฮทฮฝ ฮด' ฮตฬฬฯฮน ฯฮฑฬฯ ฮบฮปฮทอ
ฮดฮฟฬฮฝฮฑฯ ฮตฬฮบฮตฮนฬฮฝฮฑฯ ฯฮทฬฮฝ ฯฯ
ฯฮทฬฮฝ ฮฑฬฯฮทอฮบฮต." "
6.387 ฬฮฮฝ ฮดฮตฬ ฯฮฑฮนอฯ ฮฑฯ
ฬฯฮฑฮนอฯ ฮทฬฮผฮตฬฯฮฑฮนฯ ฮบฮฑฮนฬ ฯฯอฮฝ ฮนฬฮตฯฮตฬฯฮฝ ฯฮนฯ ฮฮตฮฒฮฟฯ
ฮธฮตฮนอ ฯฮฑฮนอฯ, ฬฮฮทฯฮฟฯ
อฯ ฮฟฬฬฮฝฮฟฮผฮฑ, ฮปฮฑฮฒฯฬฮฝ ฯฮตฯฮนฬ ฯฯฯฮทฯฮนฬฮฑฯ ฮฟฬฬฯฮบฮฟฯ
ฯ ฯฮฑฯฮฑฬ ฮฮฑฮนฬฯฮฑฯฮฟฯ ฮตฬฯ' ฯฬออ
ฯฮฑฯฮฑฮดฯฬฯฮตฮน ฯฮนฮฝฮฑฬ ฯฯอฮฝ ฮนฬฮตฯฯอฮฝ ฮบฮตฮนฮผฮทฮปฮนฬฯฮฝ," '7.421 ฮฟฬ ฮดฮตฬ ฯฯอฮฝ ฬฮฮฟฯ
ฮดฮฑฮนฬฯฮฝ ฯฮทฬฮฝ ฮฑฬฮบฮฑฯฮฑฬฯฮฑฯ
ฯฯฮฟฮฝ ฯ
ฬฯฮฟฯฯฬฮผฮตฮฝฮฟฯ ฮฝฮตฯฯฮตฯฮฟฯฮฟฮนฮนฬฮฑฮฝ ฮบฮฑฮนฬ ฮดฮตฮนฬฯฮฑฯ, ฮผฮทฬ ฯฮฑฬฮปฮนฮฝ ฮตฮนฬฯ ฮตฬฬฮฝ ฮฑฬฮธฯฮฟฬฮฟฮน ฯฯ
ฮปฮปฮตฮณฯอฯฮน ฮบฮฑฮนฬ ฯฮนฮฝฮฑฯ ฮฑฯ
ฬฯฮฟฮนอฯ ฯฯ
ฮฝฮตฯฮนฯฯฮฑฬฯฯฮฝฯฮฑฮน, ฯฯฮฟฯฮตฬฯฮฑฮพฮต ฯฯออ
ฮฮฟฯ
ฬฯฯฯอ
ฯฮฟฬฮฝ ฮตฬฮฝ ฯฮทออ
ฬฮฮฝฮนฬฮฟฯ
ฮบฮฑฮปฮฟฯ
ฮผฮตฬฮฝฮทอ
ฮฝฮตฯฬฮฝ ฮบฮฑฮธฮตฮปฮตฮนอฮฝ ฯฯอฮฝ ฬฮฮฟฯ
ฮดฮฑฮนฬฯฮฝ.' "7.422 ฮฟฬ ฮด' ฮตฬฯฯฮนฬฮฝ ฮตฬฮฝ ฮฮนฬฮณฯ
ฬฯฯฯอ
ฮบฮฑฮนฬ ฮดฮนฮฑฬ ฯฮฟฮนฮฑฯ
ฬฯฮทฮฝ ฮฑฮนฬฯฮนฬฮฑฮฝ ฯฬอ
ฮบฮนฬฯฮธฮท ฯฮต ฮบฮฑฮนฬ ฯฮทฬฮฝ ฮตฬฯฮนฬฮบฮปฮทฯฮนฮฝ ฮตฬฬฮปฮฑฮฒฮตฮฝ:" "7.423 ฬฮฮฝฮนฬฮฑฯ ฮฃฮนฬฮผฯฮฝฮฟฯ ฯ
ฮนฬฮฟฬฯ, ฮตฮนฬอฯ ฯฯอฮฝ ฮตฬฮฝ ฬฮฮตฯฮฟฯฮฟฮปฯ
ฬฮผฮฟฮนฯ ฮฑฬฯฯฮนฮตฯฮตฬฯฮฝ, ฯฮตฯ
ฬฮณฯฮฝ ฬฮฮฝฯฮนฬฮฟฯฮฟฮฝ ฯฮฟฬฮฝ ฮฃฯ
ฯฮนฬฮฑฯ ฮฒฮฑฯฮนฮปฮตฬฮฑ ฯฮฟฮปฮตฮผฮฟฯ
อฮฝฯฮฑ ฯฮฟฮนอฯ ฬฮฮฟฯ
ฮดฮฑฮนฬฮฟฮนฯ ฮทฬอฮบฮตฮฝ ฮตฮนฬฯ ฬฮฮปฮตฮพฮฑฬฮฝฮดฯฮตฮนฮฑฮฝ, ฮบฮฑฮนฬ ฮดฮตฮพฮฑฮผฮตฬฮฝฮฟฯ
ฮ ฯฮฟฮปฮตฮผฮฑฮนฬฮฟฯ
ฯฮนฮปฮฟฯฯฮฟฬฮฝฯฯ ฮฑฯ
ฬฯฮฟฬฮฝ ฮดฮนฮฑฬ ฯฮทฬฮฝ ฯฯฮฟฬฯ ฬฮฮฝฯฮนฬฮฟฯฮฟฮฝ ฮฑฬฯฮตฬฯฮธฮตฮนฮฑฮฝ ฮตฬฬฯฮท ฯฯ
ฬฮผฮผฮฑฯฮฟฮฝ ฮฑฯ
ฬฯฯออ
ฯฮฟฮนฮทฬฯฮตฮนฮฝ ฯฮฟฬ ฯฯอฮฝ ฬฮฮฟฯ
ฮดฮฑฮนฬฯฮฝ ฮตฬฬฮธฮฝฮฟฯ, ฮตฮนฬ ฯฮตฮนฯฮธฮตฮนฬฮท ฯฮฟฮนอฯ ฯ
ฬฯ' ฮฑฯ
ฬฯฮฟฯ
อ ฮปฮตฮณฮฟฮผฮตฬฮฝฮฟฮนฯ." '7.424 ฯฮฟฮนฮทฬฯฮตฮนฮฝ ฮดฮตฬ ฯฮฑฬ ฮดฯ
ฮฝฮฑฯฮฑฬ ฯฮฟฯ
อ ฮฒฮฑฯฮนฮปฮตฬฯฯ ฮฟฬฮผฮฟฮปฮฟฮณฮทฬฯฮฑฮฝฯฮฟฯ ฮทฬฮพฮนฬฯฯฮตฮฝ ฮตฬฯฮนฯฯฮตฬฯฮตฮนฮฝ ฮฑฯ
ฬฯฯออ
ฮฝฮตฯฬฮฝ ฯฮต ฯฮฟฯ
ฯฮทอฯ ฮฮนฬฮณฯ
ฬฯฯฮฟฯ
ฮบฮฑฯฮฑฯฮบฮตฯ
ฮฑฬฯฮฑฯฮธฮฑฮน ฮบฮฑฮนฬ ฯฮฟฮนอฯ ฯฮฑฯฯฮนฬฮฟฮนฯ ฮตฬฬฮธฮตฯฮน ฮธฮตฯฮฑฯฮตฯ
ฬฮตฮนฮฝ ฯฮฟฬฮฝ ฮธฮตฮฟฬฮฝ:' "7.425 ฮฟฯ
ฬฬฯฯฯ ฮณฮฑฬฯ ฬฮฮฝฯฮนฮฟฬฯฯอ
ฮผฮตฬฮฝ ฮตฬฬฯฮน ฮผฮฑอฮปฮปฮฟฮฝ ฮตฬฮบฯฮฟฮปฮตฮผฯฬฯฮตฯฮธฮฑฮน ฯฮฟฯ
ฬฯ ฬฮฮฟฯ
ฮดฮฑฮนฬฮฟฯ
ฯ ฯฮฟฬฮฝ ฮตฬฮฝ ฬฮฮตฯฮฟฯฮฟฮปฯ
ฬฮผฮฟฮนฯ ฮฝฮตฯฬฮฝ ฯฮตฯฮฟฯฮธฮทฮบฮฟฬฯฮน, ฯฯฮฟฬฯ ฮฑฯ
ฬฯฮฟฬฮฝ ฮด' ฮตฯ
ฬฮฝฮฟฮนฬฮบฯฯฮตฬฯฯฯ ฮตฬฬฮพฮตฮนฮฝ ฮบฮฑฮนฬ ฯฮฟฮปฮปฮฟฯ
ฬฯ ฮตฬฯ' ฮฑฬฮดฮตฮนฬฮฑอ
ฯฮทอฯ ฮตฯ
ฬฯฮตฮฒฮตฮนฬฮฑฯ ฮตฬฯ' ฮฑฯ
ฬฯฮฟฬฮฝ ฯฯ
ฮปฮปฮตฮณฮทฬฯฮตฯฮธฮฑฮน." "7.426 ฮ ฮตฮนฯฮธฮตฮนฬฯ ฮ ฯฮฟฮปฮตฮผฮฑฮนอฮฟฯ ฯฮฟฮนอฯ ฮปฮตฮณฮฟฮผฮตฬฮฝฮฟฮนฯ ฮดฮนฬฮดฯฯฮนฮฝ ฮฑฯ
ฬฯฯออ
ฯฯฬฯฮฑฮฝ ฮตฬฮบฮฑฯฮฟฬฮฝ ฮตฬฯฮนฬ ฯฮฟฮนอฯ ฮฟฬฮณฮดฮฟฮทฬฮบฮฟฮฝฯฮฑ ฯฯฮฑฮดฮนฬฮฟฯ
ฯ ฮฑฬฯฮตฬฯฮฟฯ
ฯฮฑฮฝ ฮฮตฬฮผฯฮตฯฯ: ฮฝฮฟฮผฮฟฬฯ ฮด' ฮฟฯ
ฬอฯฮฟฯ ฬฮฮปฮนฮฟฯฮฟฮปฮนฬฯฮทฯ ฮบฮฑฮปฮตฮนอฯฮฑฮน." '7.427 ฯฯฮฟฯ
ฬฯฮนฮฟฮฝ ฮตฬฬฮฝฮธฮฑ ฮบฮฑฯฮฑฯฮบฮตฯ
ฮฑฯฮฑฬฮผฮตฮฝฮฟฯ ฬฮฮฝฮนฬฮฑฯ ฯฮฟฬฮฝ ฮผฮตฬฮฝ ฮฝฮฑฮฟฬฮฝ ฮฟฯ
ฬฯ ฮฟฬฬฮผฮฟฮนฮฟฮฝ ฯฬอ
ฮบฮฟฮดฮฟฬฮผฮทฯฮต ฯฯออ
ฮตฬฮฝ ฬฮฮตฯฮฟฯฮฟฮปฯ
ฬฮผฮฟฮนฯ, ฮฑฬฮปฮปฮฑฬ ฯฯ
ฬฯฮณฯอ
ฯฮฑฯฮฑฯฮปฮทฬฯฮนฮฟฮฝ ฮปฮนฬฮธฯฮฝ ฮผฮตฮณฮฑฬฮปฯฮฝ ฮตฮนฬฯ ฮตฬฮพฮทฬฮบฮฟฮฝฯฮฑ ฯฮทฬฯฮตฮนฯ ฮฑฬฮฝฮตฯฯฮทฮบฮฟฬฯฮฑ: 7.428 ฯฮฟฯ
อ ฮฒฯฮผฮฟฯ
อ ฮดฮตฬ ฯฮทฬฮฝ ฮบฮฑฯฮฑฯฮบฮตฯ
ฮทฬฮฝ ฯฯฮฟฬฯ ฯฮฟฬฮฝ ฮฟฮนฬฮบฮตฮนอฮฟฮฝ ฮตฬฮพฮตฮผฮนฮผฮทฬฯฮฑฯฮฟ ฮบฮฑฮนฬ ฯฮฟฮนอฯ ฮฑฬฮฝฮฑฮธฮทฬฮผฮฑฯฮนฮฝ ฮฟฬฮผฮฟฮนฬฯฯ ฮตฬฮบฮฟฬฯฮผฮทฯฮตฮฝ ฯฯฯฮนฬฯ ฯฮทอฯ ฯฮตฯฮนฬ ฯฮทฬฮฝ ฮปฯ
ฯฮฝฮนฬฮฑฮฝ ฮบฮฑฯฮฑฯฮบฮตฯ
ฮทอฯ: 7.429 ฮฟฯ
ฬ ฮณฮฑฬฯ ฮตฬฯฮฟฮนฬฮทฯฮต ฮปฯ
ฯฮฝฮนฬฮฑฮฝ, ฮฑฯ
ฬฯฮฟฬฮฝ ฮดฮตฬ ฯฮฑฮปฮบฮตฯ
ฯฮฑฬฮผฮตฮฝฮฟฯ ฮปฯ
ฬฯฮฝฮฟฮฝ ฯฯฯ
ฯฮฟฯ
อฮฝ ฮตฬฯฮนฯฮฑฮนฬฮฝฮฟฮฝฯฮฑ ฯฮตฬฮปฮฑฯ ฯฯฯ
ฯฮทอฯ ฮฑฬฮปฯ
ฬฯฮตฯฯ ฮตฬฮพฮตฮบฯฮตฬฮผฮฑฯฮต. ฯฮฟฬ ฮดฮตฬ ฯฮตฬฮผฮตฮฝฮฟฯ ฯฮฑอฮฝ ฮฟฬฯฯฮทออ
ฯฮปฮนฬฮฝฮธฯอ
ฯฮตฯฮนฯฮตฯฮตฮนฬฯฮนฯฯฮฟ ฯฯ
ฬฮปฮฑฯ ฮตฬฬฯฮฟฮฝ ฮปฮนฮธฮนฬฮฝฮฑฯ.' "7.431 ฮฟฯ
ฬ ฮผฮทฬฮฝ ฬฮฮฝฮนฬฮฑฯ ฮตฬฮพ ฯ
ฬฮณฮนฮฟฯ
อฯ ฮณฮฝฯฬฮผฮทฯ ฯฮฑฯ
อฯฮฑ ฮตฬฬฯฯฮฑฯฯฮตฮฝ, ฮฑฬฮปฮป' ฮทฬอฮฝ ฮฑฯ
ฬฯฯออ
ฯฮนฮปฮฟฮฝฮตฮนฮบฮนฬฮฑ ฯฯฮฟฬฯ ฯฮฟฯ
ฬฯ ฮตฬฮฝ ฯฮฟฮนอฯ ฬฮฮตฯฮฟฯฮฟฮปฯ
ฬฮผฮฟฮนฯ ฬฮฮฟฯ
ฮดฮฑฮนฬฮฟฯ
ฯ ฮฟฬฯฮณฮทฬฮฝ ฯฮทอฯ ฯฯ
ฮณฮทอฯ ฮฑฬฯฮฟฮผฮฝฮทฮผฮฟฮฝฮตฯ
ฬฮฟฮฝฯฮน, ฮบฮฑฮนฬ ฯฮฟฯ
อฯฮฟ ฯฮฟฬ ฮนฬฮตฯฮฟฬฮฝ ฮตฬฮฝฮฟฬฮผฮนฮถฮต ฮบฮฑฯฮฑฯฮบฮตฯ
ฮฑฬฯฮฑฯ ฮตฮนฬฯ ฮฑฯ
ฬฯฮฟฬ ฯฮตฯฮนฯฯฮฑฬฯฮตฮนฮฝ ฮฑฬฯ' ฮตฬฮบฮตฮนฬฮฝฯฮฝ ฯฮฟฬ ฯฮปฮทอฮธฮฟฯ." "7.432 ฮตฬฮณฮตฮณฮฟฬฮฝฮตฮน ฮดฮตฬ ฯฮนฯ ฮบฮฑฮนฬ ฯฮฑฮปฮฑฮนฮฑฬ ฯฯฮฟฬฯฯฮทฯฮนฯ ฮตฬฬฯฮตฯฮนฬ ฯฮฟฯ
ฯฯฮฟฬฯฮธฮตฮฝ ฮตฬฮพฮฑฮบฮฟฯฮนฬฮฟฮนฯ: ฬฮฯฮฑฮนฬฬฮฑฯ ฮฟฬฬฮฝฮฟฮผฮฑ ฯฯออ
ฯฯฮฟฮฑฮณฮฟฯฮตฯ
ฬฯฮฑฮฝฯฮน ฯฮฟฯ
อฮดฮต ฯฮฟฯ
อ ฮฝฮฑฮฟฯ
อ ฯฮทฬฮฝ ฮตฬฮฝ ฮฮนฬฮณฯ
ฬฯฯฯอ
ฮณฮตฮฝฮทฯฮฟฮผฮตฬฮฝฮทฮฝ ฯ
ฬฯ' ฮฑฬฮฝฮดฯฮฟฬฯ ฬฮฮฟฯ
ฮดฮฑฮนฬฮฟฯ
ฮบฮฑฯฮฑฯฮบฮตฯ
ฮทฬฮฝ. ฯฮฟฬ ฮผฮตฬฮฝ ฮฟฯ
ฬอฮฝ ฮนฬฮตฯฮฟฬฮฝ ฮฟฯ
ฬฬฯฯฯ ฮตฬฯฮตฯฮฟฮนฬฮทฯฮฟ." ' None | sup>
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 Godโs 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 โthe Daily Sacrificeโ 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 Godโs 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 peopleโs 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, โA 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!โ 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, โWoe, woe to Jerusalem!โ 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, โWoe, woe to Jerusalem!โ 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, โWoe, woe to the city again, and to the people, and to the holy house!โ And just as he added at the last, โWoe, woe to myself also!โ 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 |
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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: โข Destruction โข Gaza, battle of, and destruction of by Ptolemy โข Gaza, destruction of by Alexander Jannaeus โข Jerusalem, Roman destruction of โข Jerusalem,destruction of โข Onias Temple, closure / destruction of โข Temple in Jerusalem, Destruction of โข Temple, destruction of โข 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
sup>
1.37 ฮตฮนฬฮบฮฟฬฯฯฯ ฮฟฯ
ฬอฮฝ, ฮผฮฑอฮปฮปฮฟฮฝ ฮดฮตฬ ฮฑฬฮฝฮฑฮณฮบฮฑฮนฬฯฯ, ฮฑฬฬฯฮต ฮผฮทฬฯฮต ฯฮฟฬ ฯ
ฬฯฮฟฮณฯฮฑฬฯฮตฮนฮฝ ฮฑฯ
ฬฯฮตฮพฮฟฯ
ฯฮนฬฮฟฯ
ฯฮฑอฯฮนฮฝ ฮฟฬฬฮฝฯฮฟฯ ฮผฮทฬฯฮต ฯฮนฮฝฮฟฬฯ ฮตฬฮฝ ฯฮฟฮนอฯ ฮณฯฮฑฯฮฟฮผฮตฬฮฝฮฟฮนฯ ฮตฬฮฝฮฟฯ
ฬฯฮทฯ ฮดฮนฮฑฯฯฮฝฮนฬฮฑฯ, ฮฑฬฮปฮปฮฑฬ ฮผฮฟฬฮฝฮฟฮฝ ฯฯอฮฝ ฯฯฮฟฯฮทฯฯอฮฝ ฯฮฑฬ ฮผฮตฬฮฝ ฮฑฬฮฝฯฯฮฑฬฯฯ ฮบฮฑฮนฬ ฯฮฑฮปฮฑฮนฮฟฬฯฮฑฯฮฑ ฮบฮฑฯฮฑฬ ฯฮทฬฮฝ ฮตฬฯฮนฬฯฮฝฮฟฮนฮฑฮฝ ฯฮทฬฮฝ ฮฑฬฯฮฟฬ ฯฮฟฯ
อ ฮธฮตฮฟฯ
อ ฮผฮฑฮธฮฟฬฮฝฯฯฮฝ, ฯฮฑฬ ฮดฮตฬ ฮบฮฑฮธ' ฮฑฯ
ฬฯฮฟฯ
ฬฯ ฯฬฯ ฮตฬฮณฮตฬฮฝฮตฯฮฟ ฯฮฑฯฯอฯ ฯฯ
ฮณฮณฯฮฑฯฮฟฬฮฝฯฯฮฝ," 1.43 ฮทฬฬฮดฮท ฮฟฯ
ฬอฮฝ ฯฮฟฮปฮปฮฟฮนฬ ฯฮฟฮปฮปฮฑฬฮบฮนฯ ฮตฬฯฬฯฮฑฮฝฯฮฑฮน ฯฯอฮฝ ฮฑฮนฬฯฮผฮฑฮปฯฬฯฯฮฝ ฯฯฯฮตฬฮฒฮปฮฑฯ ฮบฮฑฮนฬ ฯฮฑฮฝฯฮฟฮนฬฯฮฝ ฮธฮฑฮฝฮฑฬฯฯฮฝ ฯฯฮฟฬฯฮฟฯ
ฯ ฮตฬฮฝ ฮธฮตฮฑฬฯฯฮฟฮนฯ ฯ
ฬฯฮฟฮผฮตฬฮฝฮฟฮฝฯฮตฯ ฮตฬฯฮนฬ ฯฯออ
ฮผฮทฮดฮตฬฮฝ ฯฬฮทอฮผฮฑ ฯฯฮฟฮตฬฯฮธฮฑฮน ฯฮฑฯฮฑฬ ฯฮฟฯ
ฬฯ ฮฝฮฟฬฮผฮฟฯ
ฯ ฮบฮฑฮนฬ ฯฮฑฬฯ ฮผฮตฯฮฑฬ ฯฮฟฯ
ฬฯฯฮฝ ฮฑฬฮฝฮฑฮณฯฮฑฯฮฑฬฯ.' "
1.189 ฯฮตฯฮนฬ ฯฮนฮปฮนฬฮฟฯ
ฯ ฮผฮฑฬฮปฮนฯฯฮฑ ฮบฮฑฮนฬ ฯฮตฮฝฯฮฑฮบฮฟฯฮนฬฮฟฯ
ฯ ฮตฮนฬฯฮนฬฮฝ.โ ฯฮฑฬฮปฮนฮฝ ฮดฮตฬ ฯฮฟฯ
อ ฯฯฮฟฮตฮนฯฮทฮผฮตฬฮฝฮฟฯ
ฮผฮฝฮทฮผฮฟฮฝฮตฯ
ฬฯฮฝ ฮฑฬฮฝฮดฯฮฟฬฯ โฮฟฯ
ฬอฯฮฟฯ, ฯฮทฯฮนฬฮฝ, ฮฟฬ ฮฑฬฬฮฝฮธฯฯฯฮฟฯ ฯฮตฯฮตฯ
ฯฯฬฯ ฯฮทอฯ ฯฮนฮผฮทอฯ ฯฮฑฯ
ฬฯฮทฯ ฮบฮฑฮนฬ ฯฯ
ฮฝฮทฬฮธฮทฯ ฮทฬฮผฮนอฮฝ ฮณฮตฮฝฮฟฬฮผฮตฮฝฮฟฯ, ฯฮฑฯฮฑฮปฮฑฮฒฯฬฮฝ ฯฮนฮฝฮฑฯ ฯฯอฮฝ ฮผฮตฮธ' ฮตฬฮฑฯ
ฯฮฟฯ
อ ฯฮทฬฮฝ ฯฮต ฮดฮนฮฑฯฮฟฯฮฑฬฮฝ ฮฑฬฮฝฮตฬฮณฮฝฯ ฯฮฑอฯฮฑฮฝ ฮฑฯ
ฬฯฮฟฮนอฯ: ฮตฮนฬอฯฮตฮฝ ฮณฮฑฬฯ" 1.191 ฯฮฟฮนฮณฮฑฯฮฟฯ
อฮฝ, ฯฮทฯฮนฬ, ฮบฮฑฮนฬ ฮบฮฑฮบฯอฯ ฮฑฬฮบฮฟฯ
ฬฮฟฮฝฯฮตฯ ฯ
ฬฯฮฟฬ ฯฯอฮฝ ฮฑฬฯฯฯ
ฮณฮตฮนฯฮฟฬฮฝฯฮฝ ฮบฮฑฮนฬ ฯฯอฮฝ ฮตฮนฬฯฮฑฯฮนฮบฮฝฮฟฯ
ฮผฮตฬฮฝฯฮฝ ฯฮฑฬฮฝฯฮตฯ ฮบฮฑฮนฬ ฯฯฮฟฯฮทฮปฮฑฮบฮนฮถฮฟฬฮผฮตฮฝฮฟฮน ฯฮฟฮปฮปฮฑฬฮบฮนฯ ฯ
ฬฯฮฟฬ ฯฯอฮฝ ฮ ฮตฯฯฮนฮบฯอฮฝ ฮฒฮฑฯฮนฮปฮตฬฯฮฝ ฮบฮฑฮนฬ ฯฮฑฯฯฮฑฯฯอฮฝ ฮฟฯ
ฬ ฮดฯ
ฬฮฝฮฑฮฝฯฮฑฮน ฮผฮตฯฮฑฯฮตฮนฯฮธฮทอฮฝฮฑฮน ฯฮทออ
ฮดฮนฮฑฮฝฮฟฮนฬฮฑอ
, ฮฑฬฮปฮปฮฑฬ ฮณฮตฮณฯ
ฮผฮฝฯฮผฮตฬฮฝฯฯ ฯฮตฯฮนฬ ฯฮฟฯ
ฬฯฯฮฝ ฮบฮฑฮนฬ ฮฑฮนฬฮบฮนฬฮฑฮนฯ ฮบฮฑฮนฬ ฮธฮฑฮฝฮฑฬฯฮฟฮนฯ ฮดฮตฮนฮฝฮฟฯฮฑฬฯฮฟฮนฯ ฮผฮฑฬฮปฮนฯฯฮฑ ฯฮฑฬฮฝฯฯฮฝ ฮฑฬฯฮฑฮฝฯฯอฯฮน ฮผฮทฬ ฮฑฬฯฮฝฮฟฯ
ฬฮผฮตฮฝฮฟฮน 1.192 ฯฮฑฬ ฯฮฑฬฯฯฮนฮฑ.โ ฯฮฑฯฮตฬฯฮตฯฮฑฮน ฮดฮตฬ ฮบฮฑฮนฬ ฯฮตฮบฮผฮทฬฯฮนฮฑ ฯฮทอฯ ฮนฬฯฯฯ
ฯฮฟฮณฮฝฯฮผฮฟฯฯ
ฬฮฝฮทฯ ฯฮทอฯ ฯฮตฯฮนฬ ฯฯอฮฝ ฮฝฮฟฬฮผฯฮฝ ฮฟฯ
ฬฮบ ฮฟฬฮปฮนฬฮณฮฑ: ฯฮทฯฮนฬ ฮณฮฑฬฯ, ฬฮฮปฮตฮพฮฑฬฮฝฮดฯฮฟฯ
ฯฮฟฯฮตฬ ฮตฬฮฝ ฮฮฑฮฒฯ
ฮปฯอฮฝฮน ฮณฮตฮฝฮฟฮผฮตฬฮฝฮฟฯ
ฮบฮฑฮนฬ ฯฯฮฟฮตฮปฮฟฮผฮตฬฮฝฮฟฯ
ฯฮฟฬ ฯฮฟฯ
อ ฮฮทฬฮปฮฟฯ
ฯฮตฯฯฯฮบฮฟฬฯ ฮนฬฮตฯฮฟฬฮฝ ฮฑฬฮฝฮฑฮบฮฑฮธฮฑอฯฮฑฮน ฮบฮฑฮนฬ ฯฮฑอฯฮนฮฝ ฮฑฯ
ฬฯฮฟฯ
อ ฯฮฟฮนอฯ ฯฯฯฮฑฯฮนฯฬฯฮฑฮนฯ ฮฟฬฮผฮฟฮนฬฯฯ ฯฮตฬฯฮตฮนฮฝ ฯฮฟฬฮฝ ฯฮฟฯ
อฮฝ ฯฯฮฟฯฯฮฑฬฮพฮฑฮฝฯฮฟฯ, ฮผฮฟฬฮฝฮฟฯ
ฯ ฯฮฟฯ
ฬฯ ฬฮฮฟฯ
ฮดฮฑฮนฬฮฟฯ
ฯ ฮฟฯ
ฬ ฯฯฮฟฯฯฯฮตฮนอฮฝ, ฮฑฬฮปฮปฮฑฬ ฮบฮฑฮนฬ ฯฮฟฮปฮปฮฑฬฯ ฯ
ฬฯฮฟฮผฮตฮนอฮฝฮฑฮน ฯฮปฮทฮณฮฑฬฯ ฮบฮฑฮนฬ ฮถฮทฮผฮนฬฮฑฯ ฮฑฬฯฮฟฯฮนอฯฮฑฮน ฮผฮตฮณฮฑฬฮปฮฑฯ, ฮตฬฬฯฯ ฮฑฯ
ฬฯฮฟฮนอฯ 1.193 ฯฯ
ฮณฮณฮฝฮฟฬฮฝฯฮฑ ฯฮฟฬฮฝ ฮฒฮฑฯฮนฮปฮตฬฮฑ ฮดฮฟฯ
อฮฝฮฑฮน ฯฮทฬฮฝ ฮฑฬฬฮดฮตฮนฮฑฮฝ. ฮตฬฬฯฮน ฮณฮต ฮผฮทฬฮฝ ฯฯอฮฝ ฮตฮนฬฯ ฯฮทฬฮฝ ฯฯฬฯฮฑฮฝ, ฯฮทฯฮนฬ, ฯฯฮฟฬฯ ฮฑฯ
ฬฯฮฟฯ
ฬฯ ฮฑฬฯฮนฮบฮฝฮฟฯ
ฮผฮตฬฮฝฯฮฝ ฮฝฮตฯฬฯ ฮบฮฑฮนฬ ฮฒฯฮผฮฟฯ
ฬฯ ฮบฮฑฯฮฑฯฮบฮตฯ
ฮฑฯฮฑฬฮฝฯฯฮฝ ฮฑฬฬฯฮฑฮฝฯฮฑ ฯฮฑฯ
อฯฮฑ ฮบฮฑฯฮตฬฯฮบฮฑฯฯฮฟฮฝ, ฮบฮฑฮนฬ ฯฯอฮฝ ฮผฮตฬฮฝ ฮถฮทฮผฮนฬฮฑฮฝ ฯฮฟฮนอฯ ฯฮฑฯฯฮฑฬฯฮฑฮนฯ ฮตฬฮพฮตฬฯฮนฮฝฮฟฮฝ, ฯฮตฯฮนฬ ฯฮนฮฝฯฮฝ ฮดฮตฬ ฮบฮฑฮนฬ ฯฯ
ฮณฮณฮฝฯฬฮผฮทฯ ฮผฮตฯฮตฮปฮฑฬฮผฮฒฮฑฮฝฮฟฮฝ. ฮบฮฑฮนฬ ฯฯฮฟฯฮตฯฮนฯฮนฬฮธฮทฯฮนฮฝ, ฮฟฬฬฯฮน ฮดฮนฬฮบฮฑฮนฮฟฮฝ ฮตฬฯฮนฬ ฯฮฟฯ
ฬฯฮฟฮนฯ ฮฑฯ
ฬฯฮฟฯ
ฬฯ ฮตฬฯฯฮน ฮธฮฑฯ
ฮผฮฑฬฮถฮตฮนฮฝ.
1.196 ฮตฬฯฯฮนฮฝ.โ ฮฑฬฮปฮปฮฑฬ ฮผฮทฬฮฝ ฮฟฬฬฯฮน ฮบฮฑฮนฬ ฯฮทฬฮฝ ฯฮฟฬฮปฮนฮฝ ฮฑฯ
ฬฯฮทฬฮฝ ฯฮฑฬ ฬฮฮตฯฮฟฯฮฟฬฮปฯ
ฮผฮฑ ฮบฮฑฮปฮปฮนฬฯฯฮทฮฝ ฯฮต ฮบฮฑฮนฬ ฮผฮตฮณฮนฬฯฯฮทฮฝ ฮตฬฮบ ฯฮฑฮปฮฑฮนฮฟฯฮฑฬฯฮฟฯ
ฮบฮฑฯฮฟฮนฮบฮฟฯ
อฮผฮตฮฝ ฮบฮฑฮนฬ ฯฮตฯฮนฬ ฯฮปฮทฬฮธฮฟฯ
ฯ ฮฑฬฮฝฮดฯฯอฮฝ ฮบฮฑฮนฬ ฯฮตฯฮนฬ ฯฮทอฯ ฯฮฟฯ
อ ฮฝฮตฯฬ ฮบฮฑฯฮฑฯฮบฮตฯ
ฮทอฯ ฮฟฯ
ฬฬฯฯฯ ฮฑฯ
ฬฯฮฟฬฯ ฮดฮนฮทฮณฮตฮนอฯฮฑฮน.' "
1.198 ฮผฯ
ฯฮนฮฑฬฮดฮตฯ, ฮบฮฑฮปฮฟฯ
อฯฮน ฮด' ฮฑฯ
ฬฯฮทฬฮฝ ฬฮฮตฯฮฟฯฮฟฬฮปฯ
ฮผฮฑ. ฮตฬฮฝฯฮฑฯ
อฮธฮฑ ฮด' ฮตฬฯฯฮนฬ ฮบฮฑฯฮฑฬ ฮผฮตฬฯฮฟฮฝ ฮผฮฑฬฮปฮนฯฯฮฑ ฯฮทอฯ ฯฮฟฬฮปฮตฯฯ ฯฮตฯฮนฬฮฒฮฟฮปฮฟฯ ฮปฮนฬฮธฮนฮฝฮฟฯ ฮผฮทอฮบฮฟฯ ฯฬฯ ฯฮตฮฝฯฮฑฬฯฮปฮตฮธฯฮฟฯ, ฮตฯ
ฬอฯฮฟฯ ฮดฮตฬ ฯฮทฯฯอฮฝ ฯ, ฮตฬฬฯฯฮฝ ฮดฮนฯฮปฮฑอฯ ฯฯ
ฬฮปฮฑฯ, ฮตฬฮฝ ฯฬออ
ฮฒฯฮผฮฟฬฯ ฮตฬฯฯฮน ฯฮตฯฯฮฑฬฮณฯฮฝฮฟฯ ฮฑฬฯฮผฮทฬฯฯฮฝ ฯฯ
ฮปฮปฮตฬฮบฯฯฮฝ ฮฑฬฯฮณฯอฮฝ ฮปฮนฬฮธฯฮฝ ฮฟฯ
ฬฬฯฯฯ ฯฯ
ฮณฮบฮตฮนฬฮผฮตฮฝฮฟฯ, ฯฮปฮตฯ
ฯฮฑฬฮฝ ฮผฮตฬฮฝ ฮตฬฮบฮฑฬฯฯฮทฮฝ ฮตฮนฬฬฮบฮฟฯฮน ฯฮทฯฯอฮฝ, ฯ
ฬฬฯฮฟฯ ฮดฮตฬ ฮดฮตฮบฮฑฬฯฮทฯฯ
. ฮบฮฑฮนฬ ฯฮฑฯ' ฮฑฯ
ฬฯฮฟฬฮฝ ฮฟฮนฬฬฮบฮทฮผฮฑ ฮผฮตฬฮณฮฑ, ฮฟฯ
ฬอ ฮฒฯฮผฮฟฬฯ ฮตฬฯฯฮน ฮบฮฑฮนฬ ฮปฯ
ฯฮฝฮนฬฮฟฮฝ ฮฑฬฮผฯฮฟฬฯฮตฯฮฑ ฯฯฯ
ฯฮฑอ" 1.204 ฯฮฟฬ ฯฮฟฬฮพฮฟฮฝ ฮตฬฬฮฒฮฑฮปฮต ฮบฮฑฮนฬ ฯฮฟฬฮฝ ฮฟฬฬฯฮฝฮนฮธฮฑ ฯฮฑฯฮฑฬฮพฮฑฯ ฮฑฬฯฮตฬฮบฯฮตฮนฮฝฮตฮฝ. ฮฑฬฮณฮฑฮฝฮฑฮบฯฮฟฯ
ฬฮฝฯฯฮฝ ฮดฮตฬ ฯฮฟฯ
อ ฮผฮฑฬฮฝฯฮตฯฯ ฮบฮฑฮนฬ ฯฮนฮฝฯฮฝ ฮฑฬฬฮปฮปฯฮฝ ฮบฮฑฮนฬ ฮบฮฑฯฮฑฯฯฮผฮตฬฮฝฯฮฝ ฮฑฯ
ฬฯฯออ
, โฯฮนฬ ฮผฮฑฮนฬฮฝฮตฯฮธฮต, ฮตฬฬฯฮท, ฮบฮฑฮบฮฟฮดฮฑฮนฬฮผฮฟฮฝฮตฯ;โ ฮตฮนฬอฯฮฑ ฯฮฟฬฮฝ ฮฟฬฬฯฮฝฮนฮธฮฑ ฮปฮฑฮฒฯฬฮฝ ฮตฮนฬฯ ฯฮฑฬฯ ฯฮตฮนอฯฮฑฯ, โฯฯอฯ ฮณฮฑฬฯ, ฮตฬฬฯฮท, ฮฟฯ
ฬอฯฮฟฯ ฯฮทฬฮฝ ฮฑฯ
ฬฯฮฟฯ
อ ฯฯฯฮทฯฮนฬฮฑฮฝ ฮฟฯ
ฬ ฯฯฮฟฮนฬฮดฯฬฮฝ ฯฮตฯฮนฬ ฯฮทอฯ ฮทฬฮผฮตฯฮตฬฯฮฑฯ ฯฮฟฯฮตฮนฬฮฑฯ ฮทฬฮผฮนอฮฝ ฮฑฬฬฮฝ ฯฮน ฯ
ฬฮณฮนฮตฬฯ ฮฑฬฯฮทฬฮณฮณฮตฮปฮปฮตฮฝ; ฮตฮนฬ ฮณฮฑฬฯ ฮทฬฮดฯ
ฬฮฝฮฑฯฮฟ ฯฯฮฟฮณฮนฮณฮฝฯฬฯฮบฮตฮนฮฝ ฯฮฟฬ ฮผฮตฬฮปฮปฮฟฮฝ, ฮตฮนฬฯ ฯฮฟฬฮฝ ฯฮฟฬฯฮฟฮฝ ฯฮฟฯ
อฯฮฟฮฝ ฮฟฯ
ฬฮบ ฮฑฬฬฮฝ ฮทฬอฮปฮธฮต ฯฮฟฮฒฮฟฯ
ฬฮผฮตฮฝฮฟฯ,' "
1.209 โฮฟฮนฬ ฮบฮฑฮปฮฟฯ
ฬฮผฮตฮฝฮฟฮน ฬฮฮฟฯ
ฮดฮฑฮนอฮฟฮน ฯฮฟฬฮปฮนฮฝ ฮฟฮนฬฮบฮฟฯ
อฮฝฯฮตฯ ฮฟฬฯฯ
ฯฯฯฮฑฬฯฮทฮฝ ฯฮฑฯฯอฮฝ, ฮทฬฬฮฝ ฮบฮฑฮปฮตฮนอฮฝ ฬฮฮตฯฮฟฯฮฟฬฮปฯ
ฮผฮฑ ฯฯ
ฮผฮฒฮฑฮนฬฮฝฮตฮน ฯฮฟฯ
ฬฯ ฮตฬฮณฯฯฯฮนฬฮฟฯ
ฯ, ฮฑฬฯฮณฮตฮนอฮฝ ฮตฮนฬฮธฮนฯฮผฮตฬฮฝฮฟฮน ฮดฮน' ฮตฬฮฒฮดฮฟฬฮผฮทฯ ฮทฬฮผฮตฬฯฮฑฯ ฮบฮฑฮนฬ ฮผฮทฬฯฮต ฯฮฑฬ ฮฟฬฬฯฮปฮฑ ฮฒฮฑฯฯฮฑฬฮถฮตฮนฮฝ ฮตฬฮฝ ฯฮฟฮนอฯ ฮตฮนฬฯฮทฮผฮตฬฮฝฮฟฮนฯ ฯฯฮฟฬฮฝฮฟฮนฯ ฮผฮทฬฯฮต ฮณฮตฯฯฮณฮนฬฮฑฯ ฮฑฬฬฯฯฮตฯฮธฮฑฮน ฮผฮทฬฯฮต ฮฑฬฬฮปฮปฮทฯ ฮตฬฯฮนฮผฮตฮปฮตฮนอฯฮธฮฑฮน ฮปฮตฮนฯฮฟฯ
ฯฮณฮนฬฮฑฯ ฮผฮทฮดฮตฮผฮนฮฑอฯ, ฮฑฬฮปฮป' ฮตฬฮฝ ฯฮฟฮนอฯ ฮนฬฮตฯฮฟฮนอฯ ฮตฬฮบฯฮตฯฮฑฮบฮฟฬฯฮตฯ ฯฮฑฬฯ ฯฮตฮนอฯฮฑฯ" '1.211 ฯฮฟฬ ฮดฮตฬ ฯฯ
ฮผฮฒฮฑฬฮฝ ฯฮปฮทฬฮฝ ฮตฬฮบฮตฮนฬฮฝฯฮฝ ฯฮฟฯ
ฬฯ ฮฑฬฬฮปฮปฮฟฯ
ฯ ฯฮฑฬฮฝฯฮฑฯ ฮดฮตฮดฮนฬฮดฮฑฯฮต ฯฮทฮฝฮนฮบฮฑฯ
อฯฮฑ ฯฯ
ฮณฮตฮนอฮฝ ฮตฮนฬฯ ฮตฬฮฝฯ
ฬฯฮฝฮนฮฑ ฮบฮฑฮนฬ ฯฮทฬฮฝ ฯฮตฯฮนฬ ฯฮฟฯ
อ ฮฝฮฟฬฮผฮฟฯ
ฯฮฑฯฮฑฮดฮตฮดฮฟฮผฮตฬฮฝฮทฮฝ ฯ
ฬฯฮฟฬฮฝฮฟฮนฮฑฮฝ, ฮทฬฮฝฮนฬฮบฮฑ ฮฑฬฬฮฝ ฯฮฟฮนอฯ ฮฑฬฮฝฮธฯฯฯฮนฬฮฝฮฟฮนฯ ฮปฮฟฮณฮนฯฮผฮฟฮนอฯ ฯฮตฯฮนฬ
2.49 ฮฟฬ ฮดฮตฬ ฮฆฮนฮปฮฟฮผฮทฬฯฯฯ ฮ ฯฮฟฮปฮตฮผฮฑฮนอฮฟฯ ฮบฮฑฮนฬ ฮทฬ ฮณฯ
ฮฝฮทฬ ฮฑฯ
ฬฯฮฟฯ
อ ฮฮปฮตฮฟฯฮฑฬฯฯฮฑ ฯฮทฬฮฝ ฮฒฮฑฯฮนฮปฮตฮนฬฮฑฮฝ ฮฟฬฬฮปฮทฮฝ ฯฮทฬฮฝ ฮตฬฮฑฯ
ฯฯอฮฝ ฬฮฮฟฯ
ฮดฮฑฮนฬฮฟฮนฯ ฮตฬฯฮนฬฯฯฮตฯ
ฯฮฑฮฝ, ฮบฮฑฮนฬ ฯฯฯฮฑฯฮทฮณฮฟฮนฬ ฯฮฑฬฯฮทฯ ฯฮทอฯ ฮดฯ
ฮฝฮฑฬฮผฮตฯฯ ฮทฬอฯฮฑฮฝ ฬฮฮฝฮนฬฮฑฯ ฮบฮฑฮนฬ ฮฮฟฯฮนฬฮธฮตฮฟฯ ฬฮฮฟฯ
ฮดฮฑฮนอฮฟฮน, ฯฬอฮฝ ฬฮฯฮนฬฯฮฝ ฯฮบฯฬฯฯฮตฮน ฯฮฑฬ ฮฟฬฮฝฮฟฬฮผฮฑฯฮฑ, ฮดฮตฬฮฟฮฝ ฯฮฑฬ ฮตฬฬฯฮณฮฑ ฮธฮฑฯ
ฮผฮฑฬฮถฮตฮนฮฝ ฮบฮฑฮนฬ ฮผฮทฬ ฮปฮฟฮนฮดฮฟฯฮตฮนอฮฝ, ฮฑฬฮปฮปฮฑฬ ฯฮฑฬฯฮนฮฝ ฮฑฯ
ฬฯฮฟฮนอฯ ฮตฬฬฯฮตฮนฮฝ, ฮฟฬฬฯฮน ฮดฮนฮตฬฯฯฯฮฑฮฝ ฯฮทฬฮฝ ฬฮฮปฮตฮพฮฑฬฮฝฮดฯฮตฮนฮฑฮฝ, ฮทฬอฯ ฯฬฯ ฯฮฟฮปฮนฬฯฮทฯ ฮฑฬฮฝฯฮนฯฮฟฮนฮตฮนอฯฮฑฮน. 2.51 ฯฮฟฯ
อ ฯฮฑฯฮฑฬ ฬฮกฯฮผฮฑฮนฬฯฮฝ ฯฯฮตฯฮฒฮตฯ
ฯฮฟฯ
อ ฮบฮฑฮนฬ ฯฮฑฯฮฟฬฮฝฯฮฟฯ.โ ฮฟฬฯฮธฯอฯ ฮดฮตฬ ฯฮฟฮนฯอฮฝ ฯฮฑฮนฬฮทฮฝ ฮฑฬฬฮฝ ฮบฮฑฮนฬ ฮผฮฑฬฮปฮฑ ฮดฮนฮบฮฑฮนฬฯฯ: ฮฟฬ ฮณฮฑฬฯ ฮฆฯ
ฬฯฮบฯฮฝ ฮตฬฯฮนฮบฮปฮทฮธฮตฮนฬฯ ฮ ฯฮฟฮปฮตฮผฮฑฮนอฮฟฯ ฮฑฬฯฮฟฮธฮฑฮฝฮฟฬฮฝฯฮฟฯ ฮฑฯ
ฬฯฯออ
ฯฮฟฯ
อ ฮฑฬฮดฮตฮปฯฮฟฯ
อ ฮ ฯฮฟฮปฮตฮผฮฑฮนฬฮฟฯ
ฯฮฟฯ
อ ฮฆฮนฮปฮฟฮผฮทฬฯฮฟฯฮฟฯ ฮฑฬฯฮฟฬ ฮฯ
ฯฮทฬฮฝฮทฯ ฮตฬฮพฮทอฮปฮธฮต ฮฮปฮตฮฟฯฮฑฬฯฯฮฑฮฝ ฮตฬฮบฮฒฮฑฮปฮตฮนอฮฝ ฮฒฮฟฯ
ฮปฮฟฬฮผฮตฮฝฮฟฯ ฯฮทอฯ ฮฒฮฑฯฮนฮปฮตฮนฬฮฑฯ 2.52 ฮตฯ ฯฮนฮปฮนฮฟฯ ฯฮตฮณฮนฯ, ฯ
ฯ ฮนฯฯฮต ฯฮตฮณฮฝฯ
ฮผ ฮนฮฝฮนฯ
ฯฯฮต ฯฮนฮฒฮนฮผฮตฯ ฮฑฯฯฮปฮนฮพฮฑฯฮตฯ; ฯฯฮฟฯฯฮตฯ ฮทฮฑฮตฮพ ฮตฯฮณฮฟ ฮฟฮฝฮนฮฑฯ ฮฑฮดฯ
ฮตฯฯฯ
ฯ ฮตฯ
ฮผ ฮฒฮตฮปฮปฯ
ฮผ ฯฯฮฟ ฮพฮปฮตฮฟฯฮฑฯฯฮฑ ฯฯ
ฯฮพฮตฯฮนฯ ฮตฯ ฯฮนฮดฮตฮผ, ฮธฯ
ฮฑฮผ ฮทฮฑฮฒฯ
ฮนฯ ฮพฮนฯฮพฮฑ ฯฮตฮณฮตฯ, ฮฝฮตฮธฯ
ฮฑฮธฯ
ฮฑฮผ ฮนฮฝ ฮฝฮตฮพฮตฯฯฮนฯฮฑฯฮต ฮดฮตฯฮตฯฯ
ฮนฯ. 2.53 ฯฮตฯฯฮนฯ ฮฑฯ
ฯฮตฮผ ฮดฮตฯ
ฯ ฮนฯ
ฯฯฮนฯฮนฮฑฮต ฮตฮนฯ
ฯ ฮผฮฑฮฝฮนฯฮตฯฯฯ
ฯ ฮฑฯฯฮฑฯฯ
ฮนฯ; ฮฝฮฑฮผ ฯฯฯฮพฮฟฮฝ ฯฯฮฟฮปฮฟฮผฮฑฮตฯ
ฯ ฮพฯ
ฮผ ฮฑฮดฯ
ฮตฯฯฯ
ฮผ ฮตฯฮตฯฮพฮนฯฯ
ฮผ ฮธฯ
ฮนฮดฮตฮผ ฮฟฮฝฮนฮฑฮต ฯฯ
ฮณฮฝฮฑฯฮต ฯฯฮฑฮตฯฯ
ฮผฮตฯฮตฯ, ฮฟฮผฮฝฮตฯ ฯ
ฮตฯฮฟ ฮนฯ
ฮดฮฑฮตฮฟฯ ฮนฮฝ ฮพฮนฯ
ฮนฯฮฑฯฮต ฯฮฟฯฮนฯฮฟฯ ฮพฯ
ฮผ ฯฮนฮปฮนฮนฯ ฮตฯ ฯ
ฯฮฟฯฮนฮฒฯ
ฯ ฮพฮฑฯฮนฮตฮฝฯ ฮฝฯ
ฮดฮฟฯ ฮฑฯฮธฯ
ฮต ฯ
ฮนฮฝฮพฯฮฟฯ ฮตฮปฮตฯฮทฮฑฮฝฯฮนฯ ฯฯ
ฮฒฮนฮตฮพฮนฯฯฮตฯ, ฯ
ฯ ฮฑฮฒ ฮตฮนฯ ฮพฮฟฮฝฮพฯ
ฮปฮพฮฑฯฮน ฮดฮตฯฮนฮพฮตฯฮตฮฝฯ, ฮตฯ ฮฑฮด ฮทฮฟฮพ ฮตฯฮนฮฑฮผ ฮฒฮตฯฯฮนฮฑฯ ฮนฯฯฮฑฯ ฮดฮตฮฒฯฮนฮฑฯฯฮตฯ, ฮนฮฝ ฮพฮฟฮฝฯฯฮฑฯฮนฯ
ฮผ ฮธฯ
ฮฑฮต ฯฯฮฑฮตฯฮฑฯฮฑฯ
ฮตฯฮฑฯ ฮตฯ
ฮตฮฝฮตฯฯ
ฮฝฯ. 2.54 ฮตฮปฮตฯฮทฮฑฮฝฯฮน ฮตฮฝฮนฮผ ฯฮตฮปฮนฮฝฮธฯ
ฮตฮฝฯฮตฯ ฯฮนฮฒฮน ฮฑฯฯฮฟฯฮนฯฮฟฯ ฮนฯ
ฮดฮฑฮตฮฟฯ ฮนฮผฯฮตฯฯ
ฯฮฑฮพฯฮฟ ฯฯ
ฯฮตฯ ฮฑฮผฮนฮพฮฟฯ ฮตฮนฯ
ฯ ฮผฯ
ฮปฯฮฟฯ ฮตฯ ฮนฯฯฮนฯ ฮนฮฝฯฮตฯฮตฮผฮตฯฯ
ฮฝฯ. ฮตฯ ฯฮฟฯฯ ฮทฮฑฮตฮพ ฯฯฮฟฮปฮฟฮผฮฑฮตฯ
ฯ ฮธฯ
ฮนฮดฮตฮผ ฮฑฯฯฮตฮพฯฯ
ฮผ ฯฮตฯฯฮนฮฒฮนฮปฮตฮผ ฮพฮฟฮฝฯฮตฮผฯฮปฮฑฯฯ
ฯ ฮตฯฯ ฯฯฮฟฮทฮนฮฒฮตฮฝฯฮตฮผ ฯฮต, ฯ
ฯ ฮนฮปฮปฮนฯ ฮฝฮฟฮพฮตฯฮตฯ 2.55 ฮทฮฟฮผฮนฮฝฮนฮฒฯ
ฯ, ฮพฮฟฮฝฮพฯ
ฮฒฮนฮฝฮฑ ฯ
ฮตฯฮฟ ฯฯ
ฮฑ ฮพฮฑฯฮนฯฯฮนฮผฮฑ, ฮธฯ
ฮฑฮผ ฮฑฮปฮนฮน ฮธฯ
ฮนฮดฮตฮผ ฮนฯฮทฮฑฮพฮฑฮผ, ฮฑฮปฮนฮน ฯ
ฮตฯฮฟ ฮทฮนฯฮตฮฝฮตฮฝ ฮดฮตฮฝฮฟฮผฮนฮฝฮฑฮฝฯ, ฯฯ
ฯฯฮปฮนฮพฮฑฮฝฯฮต ฮฝฮต ฯฮฑฮฝฯฮฑฮผ ฮนฮผฯฮนฮตฯฮฑฯฮตฮผ ฯฮตฯฮฑฮณฮตฯฮตฯ, ฮตฮน ฮพฮฟฮฝฮพฮตฯฯฮนฯ ฮตฯ ฮตฯ ฮทฮนฯ ฮธฯ
ฮฑฮต ฮนฮฑฮผ ฮตฮณฮตฯฮฑฯ ฯ
ฮตฮป ฮฑฮพฯฯ
ฯฯ
ฯ ฮตฯฮฑฯ ฯฮฑฮตฮฝฮนฯฮตฮฝฯฮนฮฑฮผ ฮตฮณฮนฯ. ฯ
ฮฝฮดฮต ฯฮตฮพฯฮต ฮทฮฑฮฝฮพ ฮดฮนฮตฮผ ฮนฯ
ฮดฮฑฮตฮน ฮฑฮปฮตฯฮฑฮฝฮดฯฮนฮฑ ฮพฮฟฮฝฯฯฮนฯฯ
ฯฮน ฮตฮฟ ฮธฯ
ฮฟฮด ฮฑฯฮตฯฯฮต ฮฑ ฮดฮตฮฟ ฯฮฑฮปฯ
ฯฮตฮผ ฯฯฮฟฮผฮตฯฯ
ฮตฯฯ
ฮฝฯ ฮพฮตฮปฮตฮฒฯฮฑฯฮต ฮฝฮฟฯฮพฯ
ฮฝฯฯ
ฯ.' " None | sup>
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 โas 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.โ
1.191 Whereupon he adds, that โalthough 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.โ 1.192 Hecateus also produces demonstrations not a few of this their resolute tenaciousness of their laws when he speaks thus:โโAlexander 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.โ 1.193 He adds farther, that โwhen 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.โ He adds, farther, that โthese men deserve to be admired on that account.โ
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:โ
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:โWhy 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.โ
1.209 โThere 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.โ
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 Cleopatraโs 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 Oniasโs 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 Physcoโs 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 |
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57. Lucan, Pharsalia, 1.72, 1.76-1.77, 1.79-1.80, 3.441 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Argo, destruction of โข Destruction โข Destruction, of the Empire โข Destruction, of the universe/cosmic โข consulship, its destruction in the Ph. โข 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
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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 โ task immense โ 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 |
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58. Mishnah, Avot, 1.2 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: โข Temple in Jerusalem, Destruction of โข destruction
Found in books: Allison (2018), 4 Baruch, 405; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 155
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1.2 ืฉืึดืึฐืขืึนื ืึทืฆึผึทืึผึดืืง ืึธืึธื ืึดืฉึผืึฐืึธืจึตื ืึฐื ึถืกึถืช ืึทืึผึฐืืึนืึธื. ืืึผื ืึธืึธื ืืึนืึตืจ, ืขึทื ืฉืึฐืืฉืึธื ืึฐืึธืจึดืื ืึธืขืึนืึธื ืขืึนืึตื, ืขึทื ืึทืชึผืึนืจึธื ืึฐืขึทื ืึธืขึฒืืึนืึธื ืึฐืขึทื ืึผึฐืึดืืืึผืช ืึฒืกึธืึดืื:'' None | sup>
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 |
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59. Mishnah, Bava Qamma, 9.12 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: โข Post-destruction period โข Second Temple, destruction of
Found in books: Ganzel and Holtz (2020), Contextualizing Jewish Temples, 159; Schiffman (1983), Testimony and the Penal Code, 119
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9.12 ื ึธืชึทื ืึทืึผึถืกึถืฃ ืึฐืึทื ึฐืฉืึตื ืึดืฉืึฐืึธืจ, ืึผืึตืช, ืึตืื ืึทืึผืึนืจึฐืฉืึดืื ืึฐืืึนืึดืื ืึฐืืึนืฆึดืื ืึดืึผึธืึธื, ืฉืึถื ึผึถืึฑืึทืจ (ืฉื) ืึดืืฉื ืึฒืฉืึถืจ ืึดืชึผึตื ืึทืึผึนืึตื ืืึน ืึดืึฐืึถื. ื ึธืชึทื ืึทืึผึถืกึถืฃ ืึดืืืึนืึธืจึดืื ืึฐืึธืฉืึธื ืึดืืึทืขึฐืึธื, ืึธืฆึธื. ืึธืฉืึธื ืึดืืืึนืึธืจึดืื ืึฐืึถืกึถืฃ ืึดืืึทืขึฐืึธื, ืึดื ืงึทืึผึธื ืึธืึธืฉืึธื, ืึทืงึฐืจึดืืืึผืืึผ ืึฐื ึตื ืึฐืึทืขึฐืึธื, ืึฐืึดื ืึนื, ืึทืึฒืึดืืจ ืึฐืึธืึดืื ืึธืฉืึธื ืึทืึตืจ, ืฉืึถืึทืึผึตืึดืื ืึฐืึตืืึน ืขึทื ืฉืึถืึผึนื ืึตืึดืื ืึฒืฉืึธืืึน, ืึธืฆึธื. ืึตืึดืื ืึฒืฉืึธืืึน ืขึทื ืฉืึถืึผึนื ืึตืึดืื ืึฐืึตืืึน, ืึนื ืึธืฆึธื. ื ึธืชึทื ืึถืช ืึทืงึผึถืจึถื ืึฐืึนื ื ึธืชึทื ืึถืช ืึทืึนืึถืฉื, ืึตืื ืึทืึนืึถืฉื ืึฐืขึทืึผึตื:'' None | sup>
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, โWhatsoever a man gives to a priest shall be hisโ (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 |
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60. Mishnah, Berachot, 9.5 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: โข Destruction of the Second Temple โข Destruction of the Second Templereactions to โข 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
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9.5 ืึทืึผึธื ืึธืึธื ืึฐืึธืจึตืึฐ ืขึทื ืึธืจึธืขึธื ืึผึฐืฉืึตื ืฉืึถืืึผื ืึฐืึธืจึตืึฐ ืขึทื ืึทืึผืึนืึธื, ืฉืึถื ึผึถืึฑืึทืจ (ืืืจืื ื) ืึฐืึธืึทืึฐืชึผึธ ืึตืช ืึฐืึธ ืึฑืึนืึถืืึธ ืึผึฐืึธื ืึฐืึธืึฐืึธ ืึผืึฐืึธื ื ึทืคึฐืฉืึฐืึธ ืึผืึฐืึธื ืึฐืึนืึถืึธ. ืึผึฐืึธื ืึฐืึธืึฐืึธ, ืึผึดืฉืึฐื ึตื ืึฐืฆึธืจึถืืึธ, ืึผึฐืึตืฆึถืจ ืืึนื ืึผืึฐืึตืฆึถืจ ืจึธืข. ืึผืึฐืึธื ื ึทืคึฐืฉืึฐืึธ, ืึฒืคึดืึผืึผ ืืึผื ื ืึนืึตื ืึถืช ื ึทืคึฐืฉืึถืึธ. ืึผืึฐืึธื ืึฐืึนืึถืึธ, ืึผึฐืึธื ืึธืืึนื ึถืึธ. ืึผึธืึธืจ ืึทืึตืจ ืึผึฐืึธื ืึฐืึนืึถืึธ, ืึผึฐืึธื ืึดืึผึธื ืึผืึดืึผึธื ืฉืึถืืึผื ืืึนืึตื ืึฐืึธ ืึฑืึตื ืืึนืึถื ืืึน ืึผึดืึฐืึนื ืึฐืึนื. ืึนื ืึธืงึตื ืึธืึธื ืึถืช ืจึนืืฉืืึน ืึผึฐื ึถืึถื ืฉืึทืขึทืจ ืึทืึผึดืึฐืจึธื, ืฉืึถืืึผื ืึฐืึปืึผึธื ืึผึฐื ึถืึถื ืึผึตืืช ืงึธืึฐืฉืึตื ืึทืงึผึธืึธืฉืึดืื. ืึนื ืึดืึผึธื ึตืก ืึฐืึทืจ ืึทืึผึทืึดืช ืึผึฐืึทืงึฐืืึน, ืึผืึฐืึดื ึฐืขึธืืึน, ืึผืึฐืคึปื ึฐืึผึธืชืึน, ืึผืึฐืึธืึธืง ืฉืึถืขึทื ืจึทืึฐืึธืื, ืึฐืึนื ืึทืขึฒืฉืึถื ึผืึผ ืงึทืคึผึทื ึฐืึผึทืจึฐืึธื, ืึผืจึฐืงึดืืงึธื ืึดืงึผึทื ืึธืึนืึถืจ. ืึผึธื ืืึนืชึฐืึตื ืึฐืจึธืืึนืช ืฉืึถืึธืืึผ ืึทืึผึดืงึฐืึผึธืฉื, ืึธืืึผ ืืึนืึฐืจึดืื ืึดื ืึธืขืึนืึธื. ืึดืฉึผืึถืงึผึดืึฐืงึฐืืึผ ืึทืึผึดืื ึดืื, ืึฐืึธืึฐืจืึผ, ืึตืื ืขืึนืึธื ืึถืึผึธื ืึถืึธื, ืึดืชึฐืงึดืื ืึผ ืฉืึถืึผึฐืืึผ ืืึนืึฐืจึดืื, ืึดื ืึธืขืึนืึธื ืึฐืขึทื ืึธืขืึนืึธื. ืึฐืึดืชึฐืงึดืื ืึผ, ืฉืึถืึผึฐืึตื ืึธืึธื ืฉืืึนืึตื ืึถืช ืฉืึฐืืึนื ืึฒืึตืจืึน ืึผึทืฉึผืึตื, ืฉืึถื ึผึถืึฑืึทืจ (ืจืืช ื) ืึฐืึดื ึผึตื ืึนืขึทื ืึผึธื ืึดืึผึตืืช ืึถืึถื, ืึทืึผึนืืึถืจ ืึทืงึผืึนืฆึฐืจึดืื ืึฐืึธ ืขึดืึผึธืึถื, ืึทืึผึนืืึฐืจืึผ ืืึน, ืึฐืึธืจึถืึฐืึธ ืึฐืึธ. ืึฐืืึนืึตืจ (ืฉืืคืืื ื) ืึฐืึธ ืขึดืึผึฐืึธ ืึผึดืึผืึนืจ ืึถืึธืึดื. ืึฐืืึนืึตืจ (ืืฉืื ืื) ืึทื ืชึผึธืืึผื ืึผึดื ืึธืงึฐื ึธื ืึดืึผึถืึธ. ืึฐืืึนืึตืจ (ืชืืืื ืงืื) ืขึตืช ืึทืขึฒืฉืืึนืช ืึทืืึธ ืึตืคึตืจืึผ ืชืึนืจึธืชึถืึธ. ืจึทืึผึดื ื ึธืชึธื ืืึนืึตืจ, ืึตืคึตืจืึผ ืชืึนืจึธืชึถืึธ ืขึตืช ืึทืขึฒืฉืืึนืช ืึทืืึธ:'' None | sup>
9.5 One must bless God for the evil in the same way as one blesses for the good, as it says, โAnd you shall love the Lord your God with all your heart, with all your soul and with all your mightโ (Deuteronomy 6:5). โWith all your heart,โ with your two impulses, the evil impulse as well as the good impulse. โWith all your soulโ even though he takes your soul life away from you. โWith all your mightโ with all your money. Another explanation, โWith all your mightโ 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, โforever lit. as long as the world is.โ When the sectarians perverted their ways and said that there was only one world, they decreed that they should say, โfor 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 Godโs name, as it says, โAnd behold Boaz came from Bethlehem and said to the reapers, โMay the Lord be with you.โ And they answered him, โMay the Lord bless youโโ (Ruth 2:. And it also says, โThe Lord is with your, you valiant warriorโ (Judges 6:12). And it also says, โAnd do not despise your mother when she grows oldโ (Proverbs 23:22). And it also says, โIt is time to act on behalf of the Lord, for they have violated Your teachingโ (Psalms 119:126). Rabbi Natan says: this means โThey have violated your teaching It is time to act on behalf of the Lord.โ'' None |
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61. Mishnah, Moed Qatan, 3.6 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: โข Mishnah, destruction in โข Temple, responses to destruction of โข 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
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3.6 ืจึทืึผึดื ืึฑืึดืืขึถืึถืจ ืืึนืึตืจ, ืึดืฉึผืึถืึธืจึทื ืึผึตืืช ืึทืึผึดืงึฐืึผึธืฉื, ืขึฒืฆึถืจึถืช ืึผึฐืฉืึทืึผึธืช. ืจึทืึผึธื ืึผึทืึฐืึดืืึตื ืืึนืึตืจ, ืจึนืืฉื ืึทืฉึผืึธื ึธื ืึฐืืึนื ืึทืึผึดืคึผืึผืจึดืื, ืึผึธืจึฐืึธืึดืื. ืึทืึฒืึธืึดืื ืืึนืึฐืจึดืื, ืึนื ืึฐืึดืึฐืจึตื ืึถื ืึฐืึนื ืึฐืึดืึฐืจึตื ืึถื, ืึถืึผึธื ืขึฒืฆึถืจึถืช ืึผึธืจึฐืึธืึดืื, ืจึนืืฉื ืึทืฉึผืึธื ึธื ืึฐืืึนื ืึทืึผึดืคึผืึผืจึดืื ืึผึฐืฉืึทืึผึธืช:'' None | sup>
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 |
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62. Mishnah, Rosh Hashanah, 4.1-4.3 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: โข Jerusalem, destruction of ( โข Mishnah, destruction in โข Temple, responses to destruction of โข Temple, the, destruction of (66 CE) โข destruction โข 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
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4.1 ืืึนื ืืึนื ืฉืึถื ืจึนืืฉื ืึทืฉึผืึธื ึธื ืฉืึถืึธื ืึดืึฐืืึนืช ืึผึฐืฉืึทืึผึธืช, ืึผึทืึผึดืงึฐืึผึธืฉื ืึธืืึผ ืชืึนืงึฐืขึดืื, ืึฒืึธื ืึนื ืึทืึผึฐืึดืื ึธื. ืึฐืฉึผืึถืึธืจึทื ืึผึตืืช ืึทืึผึดืงึฐืึผึธืฉื, ืึดืชึฐืงึดืื ืจึทืึผึธื ืืึนืึธื ึธื ืึผึถื ืึทืึผึทืื, ืฉืึถืึผึฐืืึผ ืชึผืึนืงึฐืขึดืื ืึผึฐืึธื ืึธืงืึนื ืฉืึถืึผึถืฉื ืึผืึน ืึตืืช ืึผึดืื. ืึธืึทืจ ืจึทืึผึดื ืึถืึฐืขึธืึธืจ, ืึนื ืึดืชึฐืงึดืื ืจึทืึผึธื ืืึนืึธื ึธื ืึผึถื ืึทืึผึทืื ืึถืึผึธื ืึฐืึทืึฐื ึถื ืึผึดืึฐืึธื. ืึธืึฐืจืึผ ืืึน, ืึถืึธื ืึทืึฐื ึถื ืึฐืึถืึธื ืึผึธื ืึธืงืึนื ืฉืึถืึผึถืฉื ืึผืึน ืึตืืช ืึผึดืื: 4.2 ืึฐืขืึนื ืึนืืช ืึธืึฐืชึธื ืึฐืจืึผืฉืึธืึทืึดื ืึฐืชึตืจึธื ืขึทื ืึทืึฐื ึถื, ืฉืึถืึผึธื ืขึดืืจ ืฉืึถืึดืื ืจืึนืึธื ืึฐืฉืืึนืึทืขึทืช ืึผืงึฐืจืึนืึธื ืึดืืืึนืึธื ืึธืึนื, ืชึผืึนืงึฐืขึดืื. ืึผืึฐืึทืึฐื ึถื ืึนื ืึธืืึผ ืชืึนืงึฐืขึดืื ืึถืึผึธื ืึผึฐืึตืืช ืึผึดืื ืึผึดืึฐืึธื: 4.3 ืึผึธืจึดืืฉืืึนื ึธื ืึธืึธื ืึทืึผืึผืึธื ื ึดืึผึธื ืึผึทืึผึดืงึฐืึผึธืฉื ืฉืึดืึฐืขึธื, ืึผืึทืึผึฐืึดืื ึธื ืืึนื ืึถืึธื. ืึดืฉึผืึถืึธืจึทื ืึผึตืืช ืึทืึผึดืงึฐืึผึธืฉื, ืึดืชึฐืงึดืื ืจึทืึผึธื ืืึนืึธื ึธื ืึผึถื ืึทืึผึทืื ืฉืึถืึฐืึตื ืืึผืึธื ื ึดืึผึธื ืึผึทืึผึฐืึดืื ึธื ืฉืึดืึฐืขึธื ืึตืึถืจ ืึทืึผึดืงึฐืึผึธืฉื, ืึฐืฉืึถืึผึฐืึตื ืืึนื ืึธื ึตืฃ ืึผึปืึผืึน ืึธืกืึผืจ:'' None | sup>
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 |
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63. Mishnah, Sotah, 9.12 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: โข Mishnah, destruction in โข Temple, Jerusalem, destruction, impact of โข Temple, responses to destruction of โข destruction โข 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
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9.12 ืึดืฉึผืึถืึผึตืชืึผ ื ึฐืึดืืึดืื ืึธืจึดืืฉืืึนื ึดืื, ืึผึธืึฐืืึผ ืืึผืจึดืื ืึฐืชึปืึผึดืื. ืึดืฉึผืึถืึธืจึทื ืึผึตืืช ืึทืึผึดืงึฐืึผึธืฉื, ืึผึธืึทื ืึทืฉึผืึธืึดืืจ ืึฐื ึนืคึถืช ืฆืึผืคึดืื, ืึผืคึธืกึฐืงืึผ ืึทื ึฐืฉืึตื ืึฒืึธื ึธื, ืฉืึถื ึผึถืึฑืึทืจ (ืชืืืื ืื) ืืึนืฉืึดืืขึธื ื' ืึผึดื ืึธืึทืจ ืึธืกึดืื ืึฐืืึน'. ืจึทืึผึธื ืฉืึดืึฐืขืึนื ืึผึถื ืึผึทืึฐืึดืืึตื ืืึนืึตืจ ืึดืฉึผืืึผื ืจึทืึผึดื ืึฐืืึนืฉืึปืขึท, ืึดืึผืึนื ืฉืึถืึธืจึทื ืึผึตืืช ืึทืึผึดืงึฐืึผึธืฉื, ืึตืื ืืึนื ืฉืึถืึตืื ืึผืึน ืงึฐืึธืึธื, ืึฐืึนื ืึธืจึทื ืึทืึผึทื ืึดืึฐืจึธืึธื, ืึฐื ึดืึผึทื ืึทืขึทื ืึทืคึผึตืจืึนืช. ืจึทืึผึดื ืืึนืกึตื ืืึนืึตืจ, ืึทืฃ ื ึดืึผึทื ืฉืึนืึถื ืึทืคึผึตืจืึนืช:"" None | sup>
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, โHelp, O Lord, for the faithful are no moreโ (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 |
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64. Mishnah, Sukkah, 3.12 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: โข Mishnah, destruction in โข Temple, responses to destruction of โข destruction โข 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
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3.12 ืึผึธืจึดืืฉืืึนื ึธื ืึธืึธื ืืึผืึธื ื ึดืึผึธื ืึผึทืึผึดืงึฐืึผึธืฉื ืฉืึดืึฐืขึธื, ืึผืึทืึผึฐืึดืื ึธื ืืึนื ืึถืึธื. ืึดืฉึผืึถืึธืจึทื ืึผึตืืช ืึทืึผึดืงึฐืึผึธืฉื, ืึดืชึฐืงึดืื ืจึทืึผึธื ืืึนืึธื ึธื ืึผึถื ืึทืึผึทืื ืฉืึถืึผึฐืึตื ืืึผืึธื ื ึดืึผึธื ืึผึทืึผึฐืึดืื ึธื ืฉืึดืึฐืขึธื, ืึตืึถืจ ืึทืึผึดืงึฐืึธืฉื. ืึฐืฉืึถืึผึฐืึตื ืืึนื ืึธื ึตืฃ ืึผึปืึผืึน ืึธืกืึผืจ:'' None | sup>
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 |
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65. Mishnah, Taanit, 4.6-4.8 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: โข Jerusalem, Destruction of โข Temple in Jerusalem, Destruction of โข Temple, Destruction โข Temple, Jerusalem, destruction, impact of โข Temple, destruction of โข destruction โข destruction of Temple, rabbinic traditions about โข teleology, Temple, destruction of โข 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
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4.6 ืึฒืึดืฉึผืึธื ืึฐืึธืจึดืื ืึตืจึฐืขืึผ ืึถืช ืึฒืืึนืชึตืื ืึผ ืึผึฐืฉืึดืึฐืขึธื ืขึธืฉืึธืจ ืึผึฐืชึทืึผืึผื ืึทืึฒืึดืฉึผืึธื ืึผึฐืชึดืฉืึฐืขึธื ืึฐืึธื. ืึผึฐืฉืึดืึฐืขึธื ืขึธืฉืึธืจ ืึผึฐืชึทืึผืึผื ื ึดืฉืึฐืชึผึทืึผึฐืจืึผ ืึทืึผืึผืืึนืช, ืึผืึธืึทื ืึทืชึผึธืึดืื, ืึฐืึปืึฐืงึฐืขึธื ืึธืขึดืืจ, ืึฐืฉืึธืจึทืฃ ืึทืคึผืึนืกึฐืึนืืึนืก ืึถืช ืึทืชึผืึนืจึธื, ืึฐืึถืขึฑืึดืื ืฆึถืึถื ืึผึทืึตืืึธื. ืึผึฐืชึดืฉืึฐืขึธื ืึฐืึธื ื ึดืึฐืึทืจ ืขึทื ืึฒืืึนืชึตืื ืึผ ืฉืึถืึผึนื ืึดืึผึธื ึฐืกืึผ ืึธืึธืจึถืฅ, ืึฐืึธืจึทื ืึทืึผึทืึดืช ืึผึธืจึดืืฉืืึนื ึธื ืึผืึทืฉึผืึฐื ึดืึผึธื, ืึฐื ึดืึฐืึผึฐืึธื ืึตืืชึธืจ, ืึฐื ึถืึฐืจึฐืฉืึธื ืึธืขึดืืจ. ืึดืฉึผืึถื ึผึดืึฐื ึทืก ืึธื, ืึฐืึทืขึฒืึดืื ืึผึฐืฉืึดืึฐืึธื: 4.7 ืฉืึทืึผึธืช ืฉืึถืึธื ืชึผึดืฉืึฐืขึธื ืึฐืึธื ืึดืึฐืืึนืช ืึผึฐืชืึนืึธืึผ, ืึธืกืึผืจ ืึดืึผึฐืกึทืคึผึตืจ ืึผืึดืึผึฐืึทืึผึตืก, ืึผืึทืึฒืึดืืฉืึดื ืึปืชึผึธืจึดืื ืึดืคึผึฐื ึตื ืึฐืืึนื ืึทืฉึผืึทืึผึธืช. ืขึถืจึถื ืชึผึดืฉืึฐืขึธื ืึฐืึธื ืึนื ืึนืืึทื ืึธืึธื ืฉืึฐื ึตื ืชึทืึฐืฉืึดืืึดืื, ืึนื ืึนืืึทื ืึผึธืฉืึธืจ ืึฐืึนื ืึดืฉืึฐืชึผึถื ืึธืึดื. ืจึทืึผึธื ืฉืึดืึฐืขืึนื ืึผึถื ืึผึทืึฐืึดืืึตื ืืึนืึตืจ, ืึฐืฉืึทื ึผึถื. ืจึทืึผึดื ืึฐืืึผืึธื ืึฐืึทืึผึตื ืึผึดืึฐืคึดืึผึทืช ืึทืึผึดืึผึธื, ืึฐืึนื ืืึนืืึผ ืืึน ืึฒืึธืึดืื:' "4.8 ืึธืึทืจ ืจึทืึผึธื ืฉืึดืึฐืขืึนื ืึผึถื ืึผึทืึฐืึดืืึตื, ืึนื ืึธืืึผ ืึธืึดืื ืืึนืึดืื ืึฐืึดืฉืึฐืจึธืึตื ืึผึทืึฒืึดืฉึผืึธื ืขึธืฉืึธืจ ืึผึฐืึธื ืึผืึฐืืึนื ืึทืึผึดืคึผืึผืจึดืื, ืฉืึถืึผึธืึถื ืึผึฐื ืึนืช ืึฐืจืึผืฉืึธืึทืึดื ืืึนืฆึฐืืึนืช ืึผึดืึฐืึตื ืึธืึธื ืฉืึฐืืึผืึดืื, ืฉืึถืึผึนื ืึฐืึทืึผึตืฉื ืึถืช ืึดื ืฉืึถืึตืื ืืึน. ืึผึธื ืึทืึผึตืึดืื ืึฐืขืึผื ึดืื ืึฐืึดืืึธื. ืึผืึฐื ืึนืช ืึฐืจืึผืฉืึธืึทืึดื ืืึนืฆึฐืืึนืช ืึฐืืึนืืึนืช ืึผึทืึผึฐืจึธืึดืื. ืึผืึถื ืึธืืึผ ืืึนืึฐืจืึนืช, ืึผึธืืึผืจ, ืฉืึธื ื ึธื ืขึตืื ึถืืึธ ืึผืจึฐืึตื, ืึธื ืึทืชึผึธื ืืึนืจึตืจ ืึธืึฐ. ืึทื ืชึผึดืชึผึตื ืขึตืื ึถืืึธ ืึทื ึผืึนื, ืชึผึตื ืขึตืื ึถืืึธ ืึทืึผึดืฉืึฐืคึผึธืึธื. ืฉืึถืงึถืจ ืึทืึตื ืึฐืึถืึถื ืึทืึผึนืคึดื, ืึดืฉึผืึธื ืึดืจึฐืึทืช ื' ืึดืื ืชึดืชึฐืึทืึผึธื (ืืฉืื ืื). ืึฐืืึนืึตืจ, ืชึผึฐื ืึผ ืึธืึผ ืึดืคึผึฐืจึดื ืึธืึถืืึธ, ืึดืืึทืึฐืืึผืึธ ืึทืฉึผืึฐืขึธืจึดืื ืึทืขึฒืฉืึถืืึธ. ืึฐืึตื ืืึผื ืืึนืึตืจ, ืฆึฐืึถืื ึธื ืึผืจึฐืึถืื ึธื ืึผึฐื ืึนืช ืฆึดืึผืึนื ืึผึทืึผึถืึถืึฐ ืฉืึฐืึนืึนื ืึผึธืขึฒืึธืจึธื ืฉืึถืขึดืึผึฐืจึธื ืึผืึน ืึดืึผืึน ืึผึฐืืึนื ืึฒืชึปื ึผึธืชืึน ืึผืึฐืืึนื ืฉืึดืึฐืึทืช ืึดืึผืึน (ืฉืืจ ืืฉืืจืื ื). ืึผึฐืืึนื ืึฒืชึปื ึผึธืชืึน, ืึถื ืึทืชึผึทื ืชึผืึนืจึธื. ืึผืึฐืืึนื ืฉืึดืึฐืึทืช ืึดืึผืึน, ืึถื ืึผึดื ึฐืึทื ืึผึตืืช ืึทืึผึดืงึฐืึผึธืฉื, ืฉืึถืึผึดืึผึธื ึถื ืึดืึฐืึตืจึธื ืึฐืึธืึตืื ืึผ. ืึธืึตื:"' None | sup>
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. โGrace is deceitful, and beauty is vain, but a woman that fears the Lord, she shall be praisedโ (Proverbs 31:30). And it further says, โGive her of the fruit of her hands; and let her works praise her in the gatesโ (ibid, 31:31). Section three: Similarly it says, โO 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 heartโ (Song of Songs 3:11). โOn his wedding dayโ: this refers to Matan Torah (the Giving of the Torah). โAnd on the day of the gladness of his heartโ: this refers to the building of the Temple; may it be rebuilt speedily in our days, Amen.'' None |
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66. Mishnah, Yadayim, 4.3 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: โข Destruction โข Temple, Jerusalem, destruction, impact of โข 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
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4.3 ืึผืึน ืึทืึผืึนื ืึธืึฐืจืึผ, ืขึทืึผืึนื ืึผืืึนืึธื, ืึทื ืึตื ืึผึทืฉึผืึฐืึดืืขึดืืช. ืึผึธืึทืจ ืจึทืึผึดื ืึทืจึฐืคืึนื, ืึทืขึฐืฉืึทืจ ืขึธื ึดื. ืึฐืึธืึทืจ ืจึทืึผึดื ืึถืึฐืขึธืึธืจ ืึผึถื ืขึฒืึทืจึฐืึธื, ืึทืขึฒืฉืึตืจ ืฉืึตื ึดื. ืึธืึทืจ ืจึทืึผึดื ืึดืฉืึฐืึธืขึตืื, ืึถืึฐืขึธืึธืจ ืึผึถื ืขึฒืึทืจึฐืึธื, ืขึธืึถืืึธ ืจึฐืึธืึธื ืึฐืึทืึผึตื, ืฉืึถืึทืชึผึธื ืึทืึฐืึดืืจ, ืฉืึถืึผึธื ืึทืึผึทืึฐืึดืืจ, ืขึธืึธืื ืจึฐืึธืึธื ืึฐืึทืึผึตื. ืึธืึทืจ ืืึน ืจึทืึผึดื ืึถืึฐืขึธืึธืจ ืึผึถื ืขึฒืึทืจึฐืึธื, ืึดืฉืึฐืึธืขึตืื ืึธืึดื, ืึฒื ึดื ืึนื ืฉืึดื ึผึดืืชึดื ืึดืกึผึตืึถืจ ืึทืฉึผืึธื ึดืื, ืึทืจึฐืคืึนื ืึธืึดื ืฉืึดื ึผึธื, ืึฐืขึธืึธืื ืจึฐืึธืึธื ืึฐืึทืึผึตื. ืึตืฉืึดืื ืจึทืึผึดื ืึทืจึฐืคืึนื, ืึดืฆึฐืจึทืึดื ืืึผืฅ ืึธืึธืจึถืฅ, ืขึทืึผืึนื ืึผืืึนืึธื ืืึผืฅ ืึธืึธืจึถืฅ, ืึทื ืึผึดืฆึฐืจึทืึดื ืึทืขึฐืฉืึทืจ ืขึธื ึดื ืึทืฉึผืึฐืึดืืขึดืืช, ืึทืฃ ืขึทืึผืึนื ืึผืืึนืึธื ืึทืขึฐืฉืึทืจ ืขึธื ึดื ืึทืฉึผืึฐืึดืืขึดืืช. ืึตืฉืึดืื ืจึทืึผึดื ืึถืึฐืขึธืึธืจ ืึผึถื ืขึฒืึทืจึฐืึธื, ืึผึธืึถื ืืึผืฅ ืึธืึธืจึถืฅ, ืขึทืึผืึนื ืึผืืึนืึธื ืืึผืฅ ืึธืึธืจึถืฅ, ืึทื ืึผึธืึถื ืึทืขึฒืฉืึตืจ ืฉืึตื ึดื ืึทืฉึผืึฐืึดืืขึดืืช, ืึทืฃ ืขึทืึผืึนื ืึผืืึนืึธื ืึทืขึฒืฉืึตืจ ืฉืึตื ึดื ืึทืฉึผืึฐืึดืืขึดืืช. ืึธืึทืจ ืจึทืึผึดื ืึทืจึฐืคืึนื, ืึดืฆึฐืจึทืึดื ืฉืึถืึดืื ืงึฐืจืึนืึธื, ืขึฒืฉืึธืืึผืึธ ืึทืขึฐืฉืึทืจ ืขึธื ึดื, ืฉืึถืึผึดืึฐืืึผ ืขึฒื ึดืึผึตื ืึดืฉืึฐืจึธืึตื ื ึดืกึฐืึธืึดืื ืขึธืึถืืึธ ืึผึทืฉึผืึฐืึดืืขึดืืช, ืึทืฃ ืขึทืึผืึนื ืึผืืึนืึธื, ืฉืึถืึตื ืงึฐืจืึนืึดืื, ื ึทืขึฒืฉืึดืื ืึทืขึฐืฉืึทืจ ืขึธื ึดื, ืฉืึถืึผึดืึฐืืึผ ืขึฒื ึดืึผึตื ืึดืฉืึฐืจึธืึตื ื ึดืกึฐืึธืึดืื ืขึฒืึตืืึถื ืึผึทืฉึผืึฐืึดืืขึดืืช. ืึธืึทืจ ืืึน ืจึทืึผึดื ืึถืึฐืขึธืึธืจ ืึผึถื ืขึฒืึทืจึฐืึธื, ืึฒืจึตื ืึทืชึผึธื ืึดืึฐืึทื ึผึธื ืึธืืึนื, ืึฐืึตืื ืึทืชึผึธื ืึถืึผึธื ืึฐืึทืคึฐืกึดืื ื ึฐืคึธืฉืืึนืช. ืงืึนืึตืขึท ืึทืชึผึธื ืึถืช ืึทืฉึผืึธืึทืึดื ืึดืึผึฐืืึนืจึดืื ืึทื ืึผืึธืึธืจ, ืฉืึถื ึผึถืึฑืึทืจ (ืืืืื ื), ืึฒืึดืงึฐืึผึทืข ืึธืึธื ืึฑืึนืึดืื ืึผึดื ืึทืชึผึถื ืงึนืึฐืขึดืื ืึนืชึดื ืึทืึฒืึทืจึฐืชึผึถื ืึผึทืึผึถื ืงึฐืึทืขึฒื ืึผืึธ ืึทืึผึทืขึฒืฉืึตืจ ืึฐืึทืชึผึฐืจืึผืึธื. ืึธืึทืจ ืจึทืึผึดื ืึฐืืึนืฉืึปืขึท, ืึฒืจึตืื ึดื ืึฐืึตืฉืึดืื ืขึทื ืึทืจึฐืคืึนื ืึธืึดื, ืึฒืึธื ืึนื ืึฐืขึดื ึฐืึทื ืึผึฐืึธืจึธืื. ืึดืฆึฐืจึทืึดื ืึทืขึฒืฉืึถื ืึธืึธืฉื, ืึผืึธืึถื ืึทืขึฒืฉืึถื ืึธืฉืึธื, ืึฐืึทื ึผึดืึผืึนื ืฉืึถืึผึฐืคึธื ึตืื ืึผ ืึทืขึฒืฉืึถื ืึธืึธืฉื. ืึดืึผืึนื ืึทืขึฒืฉืึถื ืึธืึธืฉื ืึดืึผึทืขึฒืฉืึถื ืึธืึธืฉื, ืึฐืึทื ืึดืึผืึนื ืึทืขึฒืฉืึถื ืึธืึธืฉื ืึดืึผึทืขึฒืฉืึถื ืึธืฉืึธื. ืึดืฆึฐืจึทืึดื ืึทืขึฒืฉืึตื ืึฐืงึตื ึดืื, ืึผืึธืึถื ืึทืขึฒืฉืึตื ื ึฐืึดืืึดืื, ืึฐืึทื ึผึดืึผืึนื ืฉืึถืึผึฐืคึธื ึตืื ืึผ ืึทืขึฒืฉืึตื ืึฐืงึตื ึดืื. ืึดืึผืึนื ืึทืขึฒืฉืึตื ืึฐืงึตื ึดืื ืึดืึผึทืขึฒืฉืึตื ืึฐืงึตื ึดืื, ืึฐืึทื ืึดืึผืึนื ืึทืขึฒืฉืึตื ืึฐืงึตื ึดืื ืึดืึผึทืขึฒืฉืึตื ื ึฐืึดืืึดืื. ื ึดืึฐื ืึผ ืึฐืึธืึฐืจืึผ, ืขึทืึผืึนื ืึผืืึนืึธื ืึฐืขึทืฉึผืึฐืจึดืื ืึทืขึฐืฉืึทืจ ืขึธื ึดื ืึผึทืฉึผืึฐืึดืืขึดืืช. ืึผืึฐืฉืึถืึผึธื ืจึทืึผึดื ืืึนืกึตื ืึผึถื ืึผึปืจึฐืึทืกึฐืงึดืืช ืึตืฆึถื ืจึทืึผึดื ืึฑืึดืืขึถืึถืจ ืึผึฐืืึนื, ืึธืึทืจ ืืึน, ืึทื ืึดืึผืึผืฉื ืึธืึธื ืึธืึถื ืึผึฐืึตืืช ืึทืึผึดืึฐืจึธืฉื ืึทืึผืึนื. ืึธืึทืจ ืืึน, ื ึดืึฐื ืึผ ืึฐืึธืึฐืจืึผ, ืขึทืึผืึนื ืึผืืึนืึธื ืึฐืขึทืฉึผืึฐืจึดืื ืึทืขึฐืฉืึทืจ ืขึธื ึดื ืึผึทืฉึผืึฐืึดืืขึดืืช. ืึผึธืึธื ืจึทืึผึดื ืึฑืึดืืขึถืึถืจ ืึฐืึธืึทืจ, ืกืึนื ื' ืึดืืจึตืึธืื ืึผืึฐืจึดืืชืึน ืึฐืืึนืึดืืขึธื (ืชืืืื ืื). ืฆึตื ืึถืึฑืึนืจ ืึธืึถื, ืึทื ืชึผึธืึนืฉึผืืึผ ืึฐืึดื ึฐืึทื ึฐืึถื. ืึฐืงึปืึผึธื ืึฒื ึดื ืึตืจึทืึผึธื ืืึนืึธื ึธื ืึผึถื ืึทืึผึทืื, ืฉืึถืฉึผืึธืึทืข ืึตืจึทืึผืึน, ืึฐืจึทืึผืึน ืึตืจึทืึผืึน ืขึทื ืึฒืึธืึธื ืึฐืืฉืึถื ืึดืกึผึดืื ึทื, ืฉืึถืขึทืึผืึนื ืึผืืึนืึธื ืึฐืขึทืฉึผืึฐืจึดืื ืึทืขึฐืฉืึทืจ ืขึธื ึดื ืึผึทืฉึผืึฐืึดืืขึดืืช:"" None | sup>
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 |
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67. New Testament, 2 Peter, 3.13 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Judaism, destruction of โข Origen of Alexandria, on destruction of Judaism โข 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
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3.13 ฮบฮฑฮนฮฝฮฟแฝบฯ ฮดแฝฒฮฟแฝฯฮฑฮฝฮฟแฝบฯ ฮบฮฑแฝถ ฮณแฟฮฝ ฮบฮฑฮนฮฝแฝดฮฝฮบฮฑฯแฝฐ ฯแฝธ แผฯฮฌฮณฮณฮตฮปฮผฮฑ ฮฑแฝฯฮฟแฟฆ ฯฯฮฟฯฮดฮฟฮบแฟถฮผฮตฮฝ, แผฮฝ ฮฟแผทฯ ฮดฮนฮบฮฑฮนฮฟฯฯฮฝฮท ฮบฮฑฯฮฟฮนฮบฮตแฟ.'' None | sup>
3.13 But, according to his promise, we look for new heavens and a new earth, in which dwells righteousness. '' None |
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68. New Testament, 2 Thessalonians, 2.7 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข destruction โข universe, destruction of
Found in books: Lynskey (2021), Tyconiusโ 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
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2.7 ฯแฝธ ฮณแฝฐฯ ฮผฯ
ฯฯฮฎฯฮนฮฟฮฝ แผคฮดฮท แผฮฝฮตฯฮณฮตแฟฯฮฑฮน ฯแฟฯ แผฮฝฮฟฮผฮฏฮฑฯยท ฮผฯฮฝฮฟฮฝ แฝ ฮบฮฑฯฮญฯฯฮฝ แผฯฯฮน แผฯฯ แผฮบ ฮผฮญฯฮฟฯ
ฮณฮญฮฝฮทฯฮฑฮน.'' None | sup>
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: โข Destruction of the Second Temple โข Eupolemus, Jerusalem destruction โข Jerusalem, destruction of โข Sudden/Quick Destruction โข Temple (Jewish) in Jerusalem, its destruction โข Temple destruction of Jerusalem โข Temple in Jerusalem, Destruction of โข Temple, sacrificial cult (in Jerusalem), Destruction โข Temple, the, destruction of (66 CE) โข 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
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1.10 ฮบฮฑแฝถ แฝกฯ แผฯฮตฮฝฮฏฮถฮฟฮฝฯฮตฯ แผฆฯฮฑฮฝ ฮตแผฐฯ ฯแฝธฮฝ ฮฟแฝฯฮฑฮฝแฝธฮฝ ฯฮฟฯฮตฯ
ฮฟฮผฮญฮฝฮฟฯ
ฮฑแฝฯฮฟแฟฆ, ฮบฮฑแฝถ แผฐฮดฮฟแฝบ แผฮฝฮดฯฮตฯ ฮดฯฮฟ ฯฮฑฯฮนฯฯฮฎฮบฮตฮนฯฮฑฮฝ ฮฑแฝฯฮฟแฟฯ แผฮฝ 1.11 ฮฟแผณ ฮบฮฑแฝถ ฮตแผถฯฮฑฮฝ แผฮฝฮดฯฮตฯ ฮฮฑฮปฮนฮปฮฑแฟฮฟฮน, ฯฮฏ แผฯฯฮฎฮบฮฑฯฮต ฮฒฮปฮญฯฮฟฮฝฯฮตฯ ฮตแผฐฯ ฯแฝธฮฝ ฮฟแฝฯฮฑฮฝฯฮฝ; ฮฟแฝฯฮฟฯ แฝ แผธฮทฯฮฟแฟฆฯ แฝ แผฮฝฮฑฮปฮทฮผฯฮธฮตแฝถฯ แผฯสผ แฝฮผแฟถฮฝ ฮตแผฐฯ ฯแฝธฮฝ ฮฟแฝฯฮฑฮฝแฝธฮฝ ฮฟแฝฯฯฯ แผฮปฮตฯฯฮตฯฮฑฮน แฝฮฝ ฯฯฯฯฮฟฮฝ แผฮธฮตฮฌฯฮฑฯฮธฮต ฮฑแฝฯแฝธฮฝ ฯฮฟฯฮตฯ
ฯฮผฮตฮฝฮฟฮฝ ฮตแผฐฯ ฯแฝธฮฝ ฮฟแฝฯฮฑฮฝฯฮฝ.
2.46 ฮบฮฑฮธสผ แผกฮผฮญฯฮฑฮฝ ฯฮต ฯฯฮฟฯฮบฮฑฯฯฮตฯฮฟแฟฆฮฝฯฮตฯ แฝฮผฮฟฮธฯ
ฮผฮฑฮดแฝธฮฝ แผฮฝ ฯแฟท แผฑฮตฯแฟท, ฮบฮปแฟถฮฝฯฮญฯ ฯฮต ฮบฮฑฯสผ ฮฟแผถฮบฮฟฮฝ แผฯฯฮฟฮฝ, ฮผฮตฯฮตฮปฮฌฮผฮฒฮฑฮฝฮฟฮฝ ฯฯฮฟฯแฟฯ แผฮฝ แผฮณฮฑฮปฮปฮนฮฌฯฮตฮน ฮบฮฑแฝถ แผฯฮตฮปฯฯฮทฯฮน ฮบฮฑฯฮดฮฏฮฑฯ, 2.47 ฮฑแผฐฮฝฮฟแฟฆฮฝฯฮตฯ ฯแฝธฮฝ ฮธฮตแฝธฮฝ ฮบฮฑแฝถ แผฯฮฟฮฝฯฮตฯ ฯฮฌฯฮนฮฝ ฯฯแฝธฯ แฝ
ฮปฮฟฮฝ ฯแฝธฮฝ ฮปฮฑฯฮฝ. แฝ ฮดแฝฒ ฮบฯฯฮนฮฟฯ ฯฯฮฟฯฮตฯฮฏฮธฮตฮน ฯฮฟแฝบฯ ฯฯฮถฮฟฮผฮญฮฝฮฟฯ
ฯ ฮบฮฑฮธสผ แผกฮผฮญฯฮฑฮฝ แผฯแฝถ ฯแฝธ ฮฑแฝฯฯ.
3.14 แฝฮผฮตแฟฯ ฮดแฝฒ ฯแฝธฮฝ แผ
ฮณฮนฮฟฮฝ ฮบฮฑแฝถ ฮดฮฏฮบฮฑฮนฮฟฮฝ แผ ฯฮฝฮฎฯฮฑฯฮธฮต, ฮบฮฑแฝถ แพฯฮฎฯฮฑฯฮธฮต แผฮฝฮดฯฮฑ ฯฮฟฮฝฮญฮฑ ฯฮฑฯฮนฯฮธแฟฮฝฮฑฮน แฝฮผแฟฮฝ, 3.15 ฯแฝธฮฝ ฮดแฝฒ แผฯฯฮทฮณแฝธฮฝ ฯแฟฯ ฮถฯแฟฯ แผฯฮตฮบฯฮตฮฏฮฝฮฑฯฮต, แฝฮฝ แฝ ฮธฮตแฝธฯ แผคฮณฮตฮนฯฮตฮฝ แผฮบ ฮฝฮตฮบฯแฟถฮฝ, ฮฟแฝ แผกฮผฮตแฟฯ ฮผฮฌฯฯฯ
ฯฮญฯ แผฯฮผฮตฮฝ.
5.3 ฮตแผถฯฮตฮฝ ฮดแฝฒ แฝ ฮ ฮญฯฯฮฟฯ แผฮฝฮฑฮฝฮฏฮฑ, ฮดฮนแฝฐ ฯฮฏ แผฯฮปฮฎฯฯฯฮตฮฝ แฝ ฮฃฮฑฯฮฑฮฝแพถฯ ฯแฝดฮฝ ฮบฮฑฯฮดฮฏฮฑฮฝ ฯฮฟฯ
ฯฮตฯฯฮฑฯฮธฮฑฮฏ ฯฮต ฯแฝธ ฯฮฝฮตแฟฆฮผฮฑ ฯแฝธ แผ
ฮณฮนฮฟฮฝ ฮบฮฑแฝถ ฮฝฮฟฯฯฮฏฯฮฑฯฮธฮฑฮน แผฯแฝธ ฯแฟฯ ฯฮนฮผแฟฯ ฯฮฟแฟฆ ฯฯฯฮฏฮฟฯ
;
5.9 แฝ ฮดแฝฒ ฮ ฮญฯฯฮฟฯ ฯฯแฝธฯ ฮฑแฝฯฮฎฮฝ ฮคฮฏ แฝ
ฯฮน ฯฯ
ฮฝฮตฯฯฮฝฮฎฮธฮท แฝฮผแฟฮฝ ฯฮตฮนฯฮฌฯฮฑฮน ฯแฝธ ฯฮฝฮตแฟฆฮผฮฑ ฮฯ
ฯฮฏฮฟฯ
; แผฐฮดฮฟแฝบ ฮฟแผฑ ฯฯฮดฮตฯ ฯแฟถฮฝ ฮธฮฑฯฮฌฮฝฯฯฮฝ ฯแฝธฮฝ แผฮฝฮดฯฮฑ ฯฮฟฯ
แผฯแฝถ ฯแฟ ฮธฯฯแพณ ฮบฮฑแฝถ แผฮพฮฟฮฏฯฮฟฯ
ฯฮฏฮฝ ฯฮต.
6.12 ฯฯ
ฮฝฮตฮบฮฏฮฝฮทฯฮฌฮฝ ฯฮต ฯแฝธฮฝ ฮปฮฑแฝธฮฝ ฮบฮฑแฝถ ฯฮฟแฝบฯ ฯฯฮตฯฮฒฯ
ฯฮญฯฮฟฯ
ฯ ฮบฮฑแฝถ ฯฮฟแฝบฯ ฮณฯฮฑฮผฮผฮฑฯฮตแฟฯ, ฮบฮฑแฝถ แผฯฮนฯฯฮฌฮฝฯฮตฯ ฯฯ
ฮฝฮฎฯฯฮฑฯฮฑฮฝ ฮฑแฝฯแฝธฮฝ ฮบฮฑแฝถ แผคฮณฮฑฮณฮฟฮฝ ฮตแผฐฯ ฯแฝธ ฯฯ
ฮฝฮญฮดฯฮนฮฟฮฝ, 6.13 แผฯฯฮทฯฮฌฮฝ ฯฮต ฮผฮฌฯฯฯ
ฯฮฑฯ ฯฮตฯ
ฮดฮตแฟฯ ฮปฮญฮณฮฟฮฝฯฮฑฯ แฝ แผฮฝฮธฯฯฯฮฟฯ ฮฟแฝฯฮฟฯ ฮฟแฝ ฯฮฑฯฮตฯฮฑฮน ฮปฮฑฮปแฟถฮฝ แฟฅฮฎฮผฮฑฯฮฑ ฮบฮฑฯแฝฐ ฯฮฟแฟฆ ฯฯฯฮฟฯ
ฯฮฟแฟฆ แผฮณฮฏฮฟฯ
ฯฮฟฯฯฮฟฯ
ฮบฮฑแฝถ ฯฮฟแฟฆ ฮฝฯฮผฮฟฯ
, 6.14 แผฮบฮทฮบฯฮฑฮผฮตฮฝ ฮณแฝฐฯ ฮฑแฝฯฮฟแฟฆ ฮปฮญฮณฮฟฮฝฯฮฟฯ แฝ
ฯฮน แผธฮทฯฮฟแฟฆฯ แฝ ฮฮฑฮถฯฯฮฑแฟฮฟฯ ฮฟแฝฯฮฟฯ ฮบฮฑฯฮฑฮปฯฯฮตฮน ฯแฝธฮฝ ฯฯฯฮฟฮฝ ฯฮฟแฟฆฯฮฟฮฝ ฮบฮฑแฝถ แผฮปฮปฮฌฮพฮตฮน ฯแฝฐ แผฮธฮท แผ ฯฮฑฯฮญฮดฯฮบฮตฮฝ แผกฮผแฟฮฝ ฮฯฯ
ฯแฟฯ.
7.51 ฮฃฮบฮปฮทฯฮฟฯฯฮฌฯฮทฮปฮฟฮน ฮบฮฑแฝถ แผฯฮตฯฮฏฯฮผฮทฯฮฟฮน ฮบฮฑฯฮดฮฏฮฑฮนฯ ฮบฮฑแฝถ ฯฮฟแฟฯ แฝ ฯฮฏฮฝ, แฝฮผฮตแฟฯ แผฮตแฝถ ฯแฟท ฯฮฝฮตฯฮผฮฑฯฮน ฯแฟท แผฮณฮฏแฟณ แผฮฝฯฮนฯฮฏฯฯฮตฯฮต, แฝกฯ ฮฟแผฑ ฯฮฑฯฮญฯฮตฯ แฝฮผแฟถฮฝ ฮบฮฑแฝถ แฝฮผฮตแฟฯ. 7.52 ฯฮฏฮฝฮฑ ฯแฟถฮฝ ฯฯฮฟฯฮทฯแฟถฮฝ ฮฟแฝฮบ แผฮดฮฏฯฮพฮฑฮฝ ฮฟแผฑ ฯฮฑฯฮญฯฮตฯ แฝฮผแฟถฮฝ; ฮบฮฑแฝถ แผฯฮญฮบฯฮตฮนฮฝฮฑฮฝ ฯฮฟแฝบฯ ฯฯฮฟฮบฮฑฯฮฑฮณฮณฮตฮฏฮปฮฑฮฝฯฮฑฯ ฯฮตฯแฝถ ฯแฟฯ แผฮปฮตฯฯฮตฯฯ ฯฮฟแฟฆ ฮดฮนฮบฮฑฮฏฮฟฯ
ฮฟแฝ ฮฝแฟฆฮฝ แฝฮผฮตแฟฯ ฯฯฮฟฮดฯฯฮฑฮน ฮบฮฑแฝถ ฯฮฟฮฝฮตแฟฯ แผฮณฮญฮฝฮตฯฮธฮต,' ' None | sup>
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 |
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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: โข Babylon, destruction of โข Eschatology/Eschatological, Punishment/Destruction โข Judaism, destruction of โข Origen of Alexandria, on destruction of Judaism โข Second Temple, destruction of โข Sudden/Quick Destruction โข Temple in Jerusalem, Destruction of โข Temple, Jerusalem, destruction โข Tyre, destruction of โข World,, Destruction of โข destruction โข destruction of\n, Jerusalem/Jerusalem temple โข destruction, mark of โข destruction, of rich โข destruction, sudden โข evil, destruction of โข tefillin, Temple, destruction of โข universe, destruction of โข 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
sup>
1.1 ฮฮ ฮฮฮฮฮฅฮจฮฮฃ ฮฮฮฃฮฮฅ ฮงฮกฮฮฃฮคฮฮฅ, แผฅฮฝ แผฮดฯฮบฮตฮฝ ฮฑแฝฯแฟท แฝ ฮธฮตแฝธฯ ฮดฮตแฟฮพฮฑฮน ฯฮฟแฟฯ ฮดฮฟฯฮปฮฟฮนฯ ฮฑแฝฯฮฟแฟฆ,แผ ฮดฮตแฟ ฮณฮตฮฝฮญฯฮธฮฑฮนแผฮฝ ฯฮฌฯฮตฮน, ฮบฮฑแฝถ แผฯฮฎฮผฮฑฮฝฮตฮฝ แผฯฮฟฯฯฮตฮฏฮปฮฑฯ ฮดฮนแฝฐ ฯฮฟแฟฆ แผฮณฮณฮญฮปฮฟฯ
ฮฑแฝฯฮฟแฟฆ ฯแฟท ฮดฮฟฯฮปแฟณ ฮฑแฝฯฮฟแฟฆ แผธฯฮฌฮฝฮตฮน,
1.5 ฮบฮฑแฝถ แผฯแฝธ แผธฮทฯฮฟแฟฆ ฮงฯฮนฯฯฮฟแฟฆ,แฝ ฮผฮฌฯฯฯ
ฯ แฝ ฯฮนฯฯฯฯ,แฝฯฯฯฯฯฯฮฟฮบฮฟฯฯแฟถฮฝ ฮฝฮตฮบฯแฟถฮฝ ฮบฮฑแฝถ แฝแผฯฯฯฮฝ ฯแฟถฮฝ ฮฒฮฑฯฮนฮปฮญฯฮฝ ฯแฟฯ ฮณแฟฯ.ฮคแฟท แผฮณฮฑฯแฟถฮฝฯฮน แผกฮผแพถฯ ฮบฮฑแฝถฮปฯฯฮฑฮฝฯฮนแผกฮผแพถฯแผฮบ ฯแฟถฮฝ ฮฑฮผฮฑฯฯฮนแฟถฮฝแผกฮผแฟถฮฝ แผฮฝ ฯแฟท ฮฑแผตฮผฮฑฯฮน ฮฑแฝฯฮฟแฟฆ,
1.9 แผฮณแฝผ แผธฯฮฌฮฝฮทฯ, แฝ แผฮดฮตฮปฯแฝธฯ แฝฮผแฟถฮฝ ฮบฮฑแฝถ ฯฯ
ฮณฮบฮฟฮนฮฝฯฮฝแฝธฯ แผฮฝ ฯแฟ ฮธฮปฮฏฯฮตฮน ฮบฮฑแฝถ ฮฒฮฑฯฮนฮปฮตฮฏแพณ ฮบฮฑแฝถ แฝฯฮฟฮผฮฟฮฝแฟ แผฮฝ แผธฮทฯฮฟแฟฆ, แผฮณฮตฮฝฯฮผฮทฮฝ แผฮฝ ฯแฟ ฮฝฮฎฯแฟณ ฯแฟ ฮบฮฑฮปฮฟฯ
ฮผฮญฮฝแฟ ฮ ฮฌฯฮผแฟณ ฮดฮนแฝฐ ฯแฝธฮฝ ฮปฯฮณฮฟฮฝ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ ฮบฮฑแฝถ ฯแฝดฮฝ ฮผฮฑฯฯฯ
ฯฮฏฮฑฮฝ แผธฮทฯฮฟแฟฆ.
7.1 ฮฮตฯแฝฐ ฯฮฟแฟฆฯฮฟ ฮตแผถฮดฮฟฮฝ ฯฮญฯฯฮฑฯฮฑฯ แผฮณฮณฮญฮปฮฟฯ
ฯ แผฯฯแฟถฯฮฑฯแผฯแฝถ ฯแฝฐฯ ฯฮญฯฯฮฑฯฮฑฯ ฮณฯฮฝฮฏฮฑฯ ฯแฟฯ ฮณแฟฯ,ฮบฯฮฑฯฮฟแฟฆฮฝฯฮฑฯฯฮฟแฝบฯ ฯฮญฯฯฮฑฯฮฑฯ แผฮฝฮญฮผฮฟฯ
ฯฯแฟฯ ฮณแฟฯ, แผตฮฝฮฑ ฮผแฝด ฯฮฝฮญแฟ แผฮฝฮตฮผฮฟฯ แผฯแฝถ ฯแฟฯ ฮณแฟฯ ฮผฮฎฯฮต แผฯแฝถ ฯแฟฯ ฮธฮฑฮปฮฌฯฯฮทฯ ฮผฮฎฯฮต แผฯแฝถ ฯแพถฮฝ ฮดฮญฮฝฮดฯฮฟฮฝ. 7.2 ฮบฮฑแฝถ ฮตแผถฮดฮฟฮฝ แผฮปฮปฮฟฮฝ แผฮณฮณฮตฮปฮฟฮฝ แผฮฝฮฑฮฒฮฑฮฏฮฝฮฟฮฝฯฮฑ แผฯแฝธแผฮฝฮฑฯฮฟฮปแฟฯ แผกฮปฮฏฮฟฯ
, แผฯฮฟฮฝฯฮฑ ฯฯฯฮฑฮณแฟฮดฮฑ ฮธฮตฮฟแฟฆ ฮถแฟถฮฝฯฮฟฯ, ฮบฮฑแฝถ แผฮบฯฮฑฮพฮตฮฝ ฯฯฮฝแฟ ฮผฮตฮณฮฌฮปแฟ ฯฮฟแฟฯ ฯฮญฯฯฮฑฯฯฮนฮฝ แผฮณฮณฮญฮปฮฟฮนฯ ฮฟแผทฯ แผฮดฯฮธฮท ฮฑแฝฯฮฟแฟฯ แผฮดฮนฮบแฟฯฮฑฮน ฯแฝดฮฝ ฮณแฟฮฝ ฮบฮฑแฝถ ฯแฝดฮฝ ฮธฮฌฮปฮฑฯฯฮฑฮฝ, 7.3 ฮปฮญฮณฯฮฝ ฮแฝด แผฮดฮนฮบฮฎฯฮทฯฮต ฯแฝดฮฝ ฮณแฟฮฝ ฮผฮฎฯฮต ฯแฝดฮฝ ฮธฮฌฮปฮฑฯฯฮฑฮฝ ฮผฮฎฯฮต ฯแฝฐ ฮดฮญฮฝฮดฯฮฑ, แผฯฯฮนฯฯฯฮฑฮณฮฏฯฯฮผฮตฮฝฯฮฟแฝบฯ ฮดฮฟฯฮปฮฟฯ
ฯ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ แผกฮผแฟถฮฝแผฯแฝถ ฯแฟถฮฝ ฮผฮตฯฯฯฯฮฝฮฑแฝฯแฟถฮฝ.
7.12 ฮปฮญฮณฮฟฮฝฯฮตฯ แผฮผฮฎฮฝยท แผก ฮตแฝฮปฮฟฮณฮฏฮฑ ฮบฮฑแฝถ แผก ฮดฯฮพฮฑ ฮบฮฑแฝถ แผก ฯฮฟฯฮฏฮฑ ฮบฮฑแฝถ แผก ฮตแฝฯฮฑฯฮนฯฯฮฏฮฑ ฮบฮฑแฝถ แผก ฯฮนฮผแฝด ฮบฮฑแฝถ แผก ฮดฯฮฝฮฑฮผฮนฯ ฮบฮฑแฝถ แผก แผฐฯฯแฝบฯ ฯแฟท ฮธฮตแฟท แผกฮผแฟถฮฝ ฮตแผฐฯ ฯฮฟแฝบฯ ฮฑแผฐแฟถฮฝฮฑฯ ฯแฟถฮฝ ฮฑแผฐฯฮฝฯฮฝ ยท แผฮผฮฎฮฝ.
7.15 ฮดฮนแฝฐ ฯฮฟแฟฆฯฯ ฮตแผฐฯฮนฮฝ แผฮฝฯฯฮนฮฟฮฝ ฯฮฟแฟฆ ฮธฯฯฮฝฮฟฯ
ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ, ฮบฮฑแฝถ ฮปฮฑฯฯฮตฯฮฟฯ
ฯฮนฮฝ ฮฑแฝฯแฟท แผกฮผฮญฯฮฑฯ ฮบฮฑแฝถ ฮฝฯ
ฮบฯแฝธฯ แผฮฝ ฯแฟท ฮฝฮฑแฟท ฮฑแฝฯฮฟแฟฆ, ฮบฮฑแฝถ แฝฮบฮฑฮธฮฎฮผฮตฮฝฮฟฯ แผฯแฝถ ฯฮฟแฟฆ ฮธฯฯฮฝฮฟฯ
ฯฮบฮทฮฝฯฯฮตฮน แผฯสผ ฮฑแฝฯฮฟฯฯ.
11.2 ฮบฮฑแฝถ ฯแฝดฮฝ ฮฑแฝฮปแฝดฮฝ ฯแฝดฮฝ แผฮพฯฮธฮตฮฝ ฯฮฟแฟฆ ฮฝฮฑฮฟแฟฆ แผฮบฮฒฮฑฮปฮต แผฮพฯฮธฮตฮฝ, ฮบฮฑแฝถ ฮผแฝด ฮฑแฝฯแฝดฮฝ ฮผฮตฯฯฮฎฯแฟฯ, แฝ
ฯฮน แผฮดฯฮธฮทฯฮฟแฟฯ แผฮธฮฝฮตฯฮนฮฝ,ฮบฮฑแฝถ ฯแฝดฮฝ ฯฯฮปฮนฮฝ ฯแฝดฮฝ แผฮณฮฏฮฑฮฝฯฮฑฯฮฎฯฮฟฯ
ฯฮนฮฝฮผแฟฮฝฮฑฯ ฯฮตฯฯฮตฯฮฌฮบฮฟฮฝฯฮฑ ฮบฮฑแฝถ ฮดฯฮฟ.
12.11 ฮบฮฑแฝถ ฮฑแฝฯฮฟแฝถ แผฮฝฮฏฮบฮทฯฮฑฮฝ ฮฑแฝฯแฝธฮฝ ฮดฮนแฝฐ ฯแฝธ ฮฑแผทฮผฮฑ ฯฮฟแฟฆ แผฯฮฝฮฏฮฟฯ
ฮบฮฑแฝถ ฮดฮนแฝฐ ฯแฝธฮฝ ฮปฯฮณฮฟฮฝ ฯแฟฯ ฮผฮฑฯฯฯ
ฯฮฏฮฑฯ ฮฑแฝฯแฟถฮฝ, ฮบฮฑแฝถ ฮฟแฝฮบ แผ ฮณฮฌฯฮทฯฮฑฮฝ ฯแฝดฮฝ ฯฯ
ฯแฝดฮฝ ฮฑแฝฯแฟถฮฝ แผฯฯฮน ฮธฮฑฮฝฮฌฯฮฟฯ
ยท
14.8 ฮฮฑแฝถ แผฮปฮปฮฟฯ ฮดฮตฯฯฮตฯฮฟฯ แผฮณฮณฮตฮปฮฟฯ แผ ฮบฮฟฮปฮฟฯฮธฮทฯฮตฮฝ ฮปฮญฮณฯฮฝแผฯฮตฯฮตฮฝ, แผฯฮตฯฮตฮฝ ฮฮฑฮฒฯ
ฮปแฝผฮฝ แผก ฮผฮตฮณฮฌฮปฮท,แผฃแผฮบ ฯฮฟแฟฆ ฮฟแผดฮฝฮฟฯ
ฯฮฟแฟฆ ฮธฯ
ฮผฮฟแฟฆ ฯแฟฯ ฯฮฟฯฮฝฮตฮฏฮฑฯ ฮฑแฝฯแฟฯฯฮตฯฯฯฮนฮบฮตฮฝ ฯฮฌฮฝฯฮฑ ฯแฝฐ แผฮธฮฝฮท.
14.15 ฮฮฑแฝถ แผฮปฮปฮฟฯ แผฮณฮณฮตฮปฮฟฯ แผฮพแฟฮปฮธฮตฮฝ แผฮบ ฯฮฟแฟฆ ฮฝฮฑฮฟแฟฆ, ฮบฯฮฌฮถฯฮฝ แผฮฝ ฯฯฮฝแฟ ฮผฮตฮณฮฌฮปแฟ ฯแฟท ฮบฮฑฮธฮทฮผฮญฮฝแฟณ แผฯแฝถ ฯแฟฯ ฮฝฮตฯฮญฮปฮทฯฮ ฮญฮผฯฮฟฮฝ ฯแฝธ ฮดฯฮญฯฮฑฮฝฯฮฝฯฮฟฯ
ฮบฮฑแฝถ ฮธฮญฯฮนฯฮฟฮฝ,แฝ
ฯฮน แผฆฮปฮธฮตฮฝ แผก แฝฅฯฮฑ ฮธฮตฯฮฏฯฮฑฮน,แฝ
ฯฮน แผฮพฮทฯฮฌฮฝฮธฮท แฝ ฮธฮตฯฮนฯฮผแฝธฯ ฯแฟฯ ฮณแฟฯ.
16.15 ฮผฮฑฮบฮฌฯฮนฮฟฯ แฝ ฮณฯฮทฮณฮฟฯแฟถฮฝ ฮบฮฑแฝถ ฯฮทฯแฟถฮฝ ฯแฝฐ แผฑฮผฮฌฯฮนฮฑ ฮฑแฝฯฮฟแฟฆ, แผตฮฝฮฑ ฮผแฝด ฮณฯ
ฮผฮฝแฝธฯ ฯฮตฯฮนฯฮฑฯแฟ ฮบฮฑแฝถ ฮฒฮปฮญฯฯฯฮนฮฝ ฯแฝดฮฝ แผฯฯฮทฮผฮฟฯฯฮฝฮทฮฝ ฮฑแฝฯฮฟแฟฆ.
16.19 ฮบฮฑแฝถ แผฮณฮญฮฝฮตฯฮฟ แผก ฯฯฮปฮนฯ แผก ฮผฮตฮณฮฌฮปฮท ฮตแผฐฯ ฯฯฮฏฮฑ ฮผฮญฯฮท, ฮบฮฑแฝถ ฮฑแผฑ ฯฯฮปฮตฮนฯ ฯแฟถฮฝ แผฮธฮฝแฟถฮฝ แผฯฮตฯฮฑฮฝยท ฮบฮฑแฝถฮฮฑฮฒฯฮปแฝผฮฝ แผก ฮผฮตฮณฮฌฮปฮทแผฮผฮฝฮฎฯฮธฮท แผฮฝฯฯฮนฮฟฮฝ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ ฮดฮฟแฟฆฮฝฮฑฮน ฮฑแฝฯแฟฯแฝธ ฯฮฟฯฮฎฯฮนฮฟฮฝ ฯฮฟแฟฆ ฮฟแผดฮฝฮฟฯ
ฯฮฟแฟฆ ฮธฯ
ฮผฮฟแฟฆฯแฟฯ แฝฯฮณแฟฯฮฑแฝฯฮฟแฟฆยท
18.7 แฝ
ฯฮฑ แผฮดฯฮพฮฑฯฮตฮฝ ฮฑแฝฯแฝดฮฝ ฮบฮฑแฝถ แผฯฯฯฮทฮฝฮฏฮฑฯฮตฮฝ, ฯฮฟฯฮฟแฟฆฯฮฟฮฝ ฮดฯฯฮต ฮฑแฝฯแฟ ฮฒฮฑฯฮฑฮฝฮนฯฮผแฝธฮฝ ฮบฮฑแฝถ ฯฮญฮฝฮธฮฟฯ. แฝ
ฯฮนแผฮฝ ฯแฟ ฮบฮฑฯฮดฮฏแพณ ฮฑแฝฯแฟฯ ฮปฮญฮณฮตฮน แฝ
ฯฮน ฮฮฌฮธฮทฮผฮฑฮน ฮฒฮฑฯฮฏฮปฮนฯฯฮฑ,ฮบฮฑแฝถ ฯฮฎฯฮฑ ฮฟแฝฮบ ฮตแผฐฮผฮฏ, ฮบฮฑแฝถ ฯฮญฮฝฮธฮฟฯ ฮฟแฝ ฮผแฝด แผดฮดฯยท
18.10 แผฯแฝธ ฮผฮฑฮบฯฯฮธฮตฮฝ แผฯฯฮทฮบฯฯฮตฯ ฮดฮนแฝฐ ฯแฝธฮฝ ฯฯฮฒฮฟฮฝ ฯฮฟแฟฆ ฮฒฮฑฯฮฑฮฝฮนฯฮผฮฟแฟฆ ฮฑแฝฯแฟฯ, ฮปฮญฮณฮฟฮฝฯฮตฯ ฮแฝฮฑฮฏ ฮฟแฝฮฑฮฏ, แผก ฯฯฮปฮนฯ แผก ฮผฮตฮณฮฌฮปฮท, ฮฮฑฮฒฯ
ฮปแฝผฮฝแผก ฯฯฮปฮนฯ แผก แผฐฯฯฯ
ฯฮฌ,แฝ
ฯฮน ฮผฮนแพท แฝฅฯแพณ แผฆฮปฮธฮตฮฝlt*gt แผก ฮบฯฮฏฯฮนฯ ฯฮฟฯ
.
18.17 ฮบฮฑแฝถ ฯแพถฯฮบฯ
ฮฒฮตฯฮฝฮฎฯฮทฯฮบฮฑแฝถ ฯแพถฯ แฝ แผฯแฝถ ฯฯฯฮฟฮฝ ฯฮปฮญฯฮฝ,ฮบฮฑแฝถ ฮฝฮฑแฟฆฯฮฑฮน ฮบฮฑแฝถ แฝ
ฯฮฟฮน ฯแฝดฮฝ ฮธฮฌฮปฮฑฯฯฮฑฮฝแผฯฮณฮฌฮถฮฟฮฝฯฮฑฮน, แผฯแฝธ ฮผฮฑฮบฯฯฮธฮตฮฝแผฯฯฮทฯฮฑฮฝ
18.19 ฮบฮฑแฝถ แผฮฒฮฑฮปฮฟฮฝ ฯฮฟแฟฆฮฝ แผฯแฝถ ฯแฝฐฯ ฮบฮตฯฮฑฮปแฝฐฯ ฮฑแฝฯแฟถฮฝ ฮบฮฑแฝถ แผฮบฯฮฑฮพฮฑฮฝ ฮบฮปฮฑฮฏฮฟฮฝฯฮตฯ ฮบฮฑแฝถ ฯฮตฮฝฮธฮฟแฟฆฮฝฯฮตฯ, ฮปฮญฮณฮฟฮฝฯฮตฯ ฮแฝฮฑฮฏ ฮฟแฝฮฑฮฏ, แผก ฯฯฮปฮนฯ แผก ฮผฮตฮณฮฌฮปฮท, แผฮฝ แพแผฯฮปฮฟฯฯฮทฯฮฑฮฝ ฯฮฌฮฝฯฮตฯฮฟแผฑ แผฯฮฟฮฝฯฮตฯฯแฝฐ ฯฮปฮฟแฟฮฑ แผฮฝ ฯแฟ ฮธฮฑฮปฮฌฯฯแฟ แผฮบ ฯแฟฯ ฯฮนฮผฮนฯฯฮทฯฮฟฯฮฑแฝฯแฟฯ, แฝ
ฯฮน ฮผฮนแพท แฝฅฯแพณแผ ฯฮทฮผฯฮธฮท.
20.1 ฮฮฑแฝถ ฮตแผถฮดฮฟฮฝ แผฮณฮณฮตฮปฮฟฮฝ ฮบฮฑฯฮฑฮฒฮฑฮฏฮฝฮฟฮฝฯฮฑ แผฮบ ฯฮฟแฟฆ ฮฟแฝฯฮฑฮฝฮฟแฟฆ, แผฯฮฟฮฝฯฮฑ ฯแฝดฮฝ ฮบฮปฮตแฟฮฝ ฯแฟฯ แผฮฒฯฯฯฮฟฯ
ฮบฮฑแฝถ แผ
ฮปฯ
ฯฮนฮฝ ฮผฮตฮณฮฌฮปฮทฮฝ แผฯแฝถ ฯแฝดฮฝ ฯฮตแฟฯฮฑ ฮฑแฝฯฮฟแฟฆ. 20.2 ฮบฮฑแฝถ แผฮบฯฮฌฯฮทฯฮตฮฝ ฯแฝธฮฝ ฮดฯฮฌฮบฮฟฮฝฯฮฑ,แฝ แฝฯฮนฯแฝ แผฯฯฮฑแฟฮฟฯ, แฝ
ฯ แผฯฯฮนฮฝฮฮนฮฌฮฒฮฟฮปฮฟฯฮบฮฑแฝถแฝ ฮฃฮฑฯฮฑฮฝแพถฯ,ฮบฮฑแฝถ แผฮดฮทฯฮตฮฝ ฮฑแฝฯแฝธฮฝ ฯฮฏฮปฮนฮฑ แผฯฮท, 20.3 ฮบฮฑแฝถ แผฮฒฮฑฮปฮตฮฝ ฮฑแฝฯแฝธฮฝ ฮตแผฐฯ ฯแฝดฮฝ แผฮฒฯ
ฯฯฮฟฮฝ, ฮบฮฑแฝถ แผฮบฮปฮตฮนฯฮตฮฝ ฮบฮฑแฝถ แผฯฯฯฮฌฮณฮนฯฮตฮฝ แผฯฮฌฮฝฯ ฮฑแฝฯฮฟแฟฆ, แผตฮฝฮฑ ฮผแฝด ฯฮปฮฑฮฝฮฎฯแฟ แผฯฮน ฯแฝฐ แผฮธฮฝฮท, แผฯฯฮน ฯฮตฮปฮตฯฮธแฟ ฯแฝฐ ฯฮฏฮปฮนฮฑ แผฯฮทยท ฮผฮตฯแฝฐ ฯฮฑแฟฆฯฮฑ ฮดฮตแฟ ฮปฯ
ฮธแฟฮฝฮฑฮน ฮฑแฝฯแฝธฮฝ ฮผฮนฮบฯแฝธฮฝ ฯฯฯฮฝฮฟฮฝ. 20.4 ฮฮฑแฝถฮตแผถฮดฮฟฮฝ ฮธฯฯฮฝฮฟฯ
ฯ,ฮบฮฑแฝถแผฮบฮฌฮธฮนฯฮฑฮฝแผฯสผ ฮฑแฝฯฮฟฯฯ,ฮบฮฑแฝถ ฮบฯฮฏฮผอ
ฮฑ แผฮดฯฮธฮทฮฑแฝฯฮฟแฟฯ, ฮบฮฑแฝถ ฯแฝฐฯ ฯฯ
ฯแฝฐฯ ฯแฟถฮฝ ฯฮตฯฮตฮปฮตฮบฮนฯฮผฮญฮฝฯฮฝ ฮดฮนแฝฐ ฯแฝดฮฝ ฮผฮฑฯฯฯ
ฯฮฏฮฑฮฝ แผธฮทฯฮฟแฟฆ ฮบฮฑแฝถ ฮดฮนแฝฐ ฯแฝธฮฝ ฮปฯฮณฮฟฮฝ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ, ฮบฮฑแฝถ ฮฟแผตฯฮนฮฝฮตฯ ฮฟแฝ ฯฯฮฟฯฮตฮบฯฮฝฮทฯฮฑฮฝ ฯแฝธ ฮธฮทฯฮฏฮฟฮฝ ฮฟแฝฮดแฝฒ ฯแฝดฮฝ ฮตแผฐฮบฯฮฝฮฑ ฮฑแฝฯฮฟแฟฆ ฮบฮฑแฝถ ฮฟแฝฮบ แผฮปฮฑฮฒฮฟฮฝ ฯแฝธ ฯฮฌฯฮฑฮณฮผฮฑ แผฯแฝถ ฯแฝธ ฮผฮญฯฯฯฮฟฮฝ ฮบฮฑแฝถ แผฯแฝถ ฯแฝดฮฝ ฯฮตแฟฯฮฑ ฮฑแฝฯแฟถฮฝยท ฮบฮฑแฝถ แผฮถฮทฯฮฑฮฝ ฮบฮฑแฝถ แผฮฒฮฑฯฮฏฮปฮตฯ
ฯฮฑฮฝ ฮผฮตฯแฝฐ ฯฮฟแฟฆ ฯฯฮนฯฯฮฟแฟฆ ฯฮฏฮปฮนฮฑ แผฯฮท.
20.12 ฮบฮฑแฝถ ฮตแผถฮดฮฟฮฝ ฯฮฟแฝบฯ ฮฝฮตฮบฯฮฟฯฯ, ฯฮฟแฝบฯ ฮผฮตฮณฮฌฮปฮฟฯ
ฯ ฮบฮฑแฝถ ฯฮฟแฝบฯ ฮผฮนฮบฯฮฟฯฯ, แผฯฯแฟถฯฮฑฯ แผฮฝฯฯฮนฮฟฮฝ ฯฮฟแฟฆ ฮธฯฯฮฝฮฟฯ
,ฮบฮฑแฝถ ฮฒฮนฮฒฮปฮฏฮฑ แผ ฮฝฮฟฮฏฯฮธฮทฯฮฑฮฝยทฮบฮฑแฝถ แผฮปฮปฮฟฮฒฮนฮฒฮปฮฏฮฟฮฝแผ ฮฝฮฟฮฏฯฮธฮท, แฝ
แผฯฯฮนฮฝฯแฟฯ ฮถฯแฟฯยทฮบฮฑแฝถ แผฮบฯฮฏฮธฮทฯฮฑฮฝ ฮฟแผฑ ฮฝฮตฮบฯฮฟแฝถ แผฮบ ฯแฟถฮฝ ฮณฮตฮณฯฮฑฮผฮผฮญฮฝฯฮฝ แผฮฝ ฯฮฟแฟฯ ฮฒฮนฮฒฮปฮฏฮฟฮนฯฮบฮฑฯแฝฐ ฯแฝฐ แผฯฮณฮฑ ฮฑแฝฯแฟถฮฝ.
20.15 ฮบฮฑแฝถ ฮตแผด ฯฮนฯ ฮฟแฝฯฮตแฝฯฮญฮธฮท แผฮฝ ฯแฟ ฮฒฮฏฮฒฮปแฟณ ฯแฟฯ ฮถฯแฟฯ ฮณฮตฮณฯฮฑฮผฮผฮญฮฝฮฟฯแผฮฒฮปฮฎฮธฮท ฮตแผฐฯ ฯแฝดฮฝ ฮปฮฏฮผฮฝฮทฮฝ ฯฮฟแฟฆ ฯฯ
ฯฯฯ. 2
1.1 ฮฮฑแฝถ ฮตแผถฮดฮฟฮฝฮฟแฝฯฮฑฮฝแฝธฮฝ ฮบฮฑฮนฮฝแฝธฮฝ ฮบฮฑแฝถ ฮณแฟฮฝ ฮบฮฑฮนฮฝฮฎฮฝยทแฝ ฮณแฝฐฯ ฯฯแฟถฯฮฟฯ ฮฟแฝฯฮฑฮฝแฝธฯ ฮบฮฑแฝถ แผก ฯฯฯฯฮท ฮณแฟ แผฯแฟฮปฮธฮฑฮฝ, ฮบฮฑแฝถ แผก ฮธฮฌฮปฮฑฯฯฮฑ ฮฟแฝฮบ แผฯฯฮนฮฝ แผฯฮน. 21.2 ฮบฮฑแฝถฯแฝดฮฝ ฯฯฮปฮนฮฝ ฯแฝดฮฝ แผฮณฮฏฮฑฮฝ แผธฮตฯฮฟฯ
ฯฮฑฮปแฝดฮผฮบฮฑฮนฮฝแฝดฮฝ ฮตแผถฮดฮฟฮฝ ฮบฮฑฯฮฑฮฒฮฑฮฏฮฝฮฟฯ
ฯฮฑฮฝ แผฮบ ฯฮฟแฟฆ ฮฟแฝฯฮฑฮฝฮฟแฟฆ แผฯแฝธ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ, แผกฯฮฟฮนฮผฮฑฯฮผฮญฮฝฮทฮฝแฝกฯ ฮฝฯฮผฯฮทฮฝ ฮบฮตฮบฮฟฯฮผฮทฮผฮญฮฝฮทฮฝฯแฟท แผฮฝฮดฯแฝถ ฮฑแฝฯแฟฯ.
21.4 ฮบฮฑแฝถ แผฮพฮฑฮปฮตฮฏฯฮตฮน ฯแพถฮฝ ฮดฮฌฮบฯฯ
ฮฟฮฝ แผฮบ ฯแฟถฮฝ แฝฯฮธฮฑฮปฮผแฟถฮฝฮฑแฝฯแฟถฮฝ, ฮบฮฑแฝถ แฝ ฮธฮฌฮฝฮฑฯฮฟฯ ฮฟแฝฮบ แผฯฯฮฑฮน แผฯฮนยท ฮฟแฝฯฮตฯฮญฮฝฮธฮฟฯฮฟแฝฯฮตฮบฯฮฑฯ
ฮณแฝดฮฟแฝฯฮต ฯฯฮฝฮฟฯ ฮฟแฝฮบ แผฯฯฮฑฮน แผฯฮน.ฯแฝฐ ฯฯแฟถฯฮฑแผฯแฟฮปฮธฮฑฮฝ.
21.22 ฮฮฑแฝถ ฮฝฮฑแฝธฮฝ ฮฟแฝฮบ ฮตแผถฮดฮฟฮฝ แผฮฝ ฮฑแฝฯแฟ,แฝฮณแฝฐฯฮบฯฯฮนฮฟฯ, แฝ ฮธฮตฯฯ, แฝ ฯฮฑฮฝฯฮฟฮบฯฮฌฯฯฯ,ฮฝฮฑแฝธฯ ฮฑแฝฯแฟฯ แผฯฯฮฏฮฝ, ฮบฮฑแฝถ ฯแฝธ แผฯฮฝฮฏฮฟฮฝ.' ' None | sup>
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 |
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71. New Testament, Galatians, 3.28, 4.21-4.31 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Flood/Deluge, Great/Noahs, Destruction of โข Judaism, destruction of โข Origen of Alexandria, on destruction of Judaism โข Second Temple,, destruction โข Sudden/Quick Destruction โข Temple, destruction of, Great Court of โข Temple, destruction of, in Matthew โข Tertullian, Temple, destruction of โข destruction โข 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), Tyconiusโ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 142, 323; Stuckenbruck (2007), 1 Enoch 91-108, 281, 668
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3.28 ฮฟแฝฮบ แผฮฝฮน แผธฮฟฯ
ฮดฮฑแฟฮฟฯ ฮฟแฝฮดแฝฒ แผฮปฮปฮทฮฝ, ฮฟแฝฮบ แผฮฝฮน ฮดฮฟแฟฆฮปฮฟฯ ฮฟแฝฮดแฝฒ แผฮปฮตฯฮธฮตฯฮฟฯ, ฮฟแฝฮบ แผฮฝฮน แผฯฯฮตฮฝ ฮบฮฑแฝถ ฮธแฟฮปฯ
ยท ฯฮฌฮฝฯฮตฯ ฮณแฝฐฯ แฝฮผฮตแฟฯ ฮตแผทฯ แผฯฯแฝฒ แผฮฝ ฮงฯฮนฯฯแฟท แผธฮทฯฮฟแฟฆ.
4.21 ฮฮญฮณฮตฯฮญ ฮผฮฟฮน, ฮฟแผฑ แฝฯแฝธ ฮฝฯฮผฮฟฮฝ ฮธฮญฮปฮฟฮฝฯฮตฯ ฮตแผถฮฝฮฑฮน, ฯแฝธฮฝ ฮฝฯฮผฮฟฮฝ ฮฟแฝฮบ แผฮบฮฟฯฮตฯฮต; 4.22 ฮณฮญฮณฯฮฑฯฯฮฑฮน ฮณแฝฐฯ แฝ
ฯฮน แผฮฒฯฮฑแฝฐฮผ ฮดฯฮฟ ฯ
แผฑฮฟแฝบฯ แผฯฯฮตฮฝ, แผฮฝฮฑ แผฮบ ฯแฟฯ ฯฮฑฮนฮดฮฏฯฮบฮทฯ ฮบฮฑแฝถ แผฮฝฮฑ แผฮบ ฯแฟฯ แผฮปฮตฯ
ฮธฮญฯฮฑฯยท 4.23 แผฮปฮปสผ แฝ ฮผแฝฒฮฝ แผฮบ ฯแฟฯ ฯฮฑฮนฮดฮฏฯฮบฮทฯ ฮบฮฑฯแฝฐ ฯฮฌฯฮบฮฑ ฮณฮตฮณฮญฮฝฮฝฮทฯฮฑฮน, แฝ ฮดแฝฒ แผฮบ ฯแฟฯ แผฮปฮตฯ
ฮธฮญฯฮฑฯ ฮดฮนสผ แผฯฮฑฮณฮณฮตฮปฮฏฮฑฯ. 4.24 แผ
ฯฮนฮฝฮฌ แผฯฯฮนฮฝ แผฮปฮปฮทฮณฮฟฯฮฟฯฮผฮตฮฝฮฑยท ฮฑแฝฯฮฑฮน ฮณฮฌฯ ฮตแผฐฯฮนฮฝ ฮดฯฮฟ ฮดฮนฮฑฮธแฟฮบฮฑฮน, ฮผฮฏฮฑ ฮผแฝฒฮฝ แผฯแฝธ แฝฯฮฟฯ
ฯ ฮฃฮนฮฝฮฌ, ฮตแผฐฯ ฮดฮฟฯ
ฮปฮตฮฏฮฑฮฝ ฮณฮตฮฝฮฝแฟถฯฮฑ, แผฅฯฮนฯ แผฯฯแฝถฮฝ แผฮณฮฑฯ, 4.25 ฯแฝธ ฮดแฝฒ แผฮณฮฑฯ ฮฃฮนฮฝแฝฐ แฝฯฮฟฯ แผฯฯแฝถฮฝ แผฮฝ ฯแฟ แผฯฮฑฮฒฮฏแพณ, ฯฯ
ฮฝฯฯฮฟฮนฯฮตแฟ ฮดแฝฒ ฯแฟ ฮฝแฟฆฮฝ แผธฮตฯฮฟฯ
ฯฮฑฮปฮฎฮผ, ฮดฮฟฯ
ฮปฮตฯฮตฮน ฮณแฝฐฯ ฮผฮตฯแฝฐ ฯแฟถฮฝ ฯฮญฮบฮฝฯฮฝ ฮฑแฝฯแฟฯยท 4.26 แผก ฮดแฝฒ แผฮฝฯ แผธฮตฯฮฟฯ
ฯฮฑฮปแฝดฮผ แผฮปฮตฯ
ฮธฮญฯฮฑ แผฯฯฮฏฮฝ, 4.27 แผฅฯฮนฯ แผฯฯแฝถฮฝ ฮผฮฎฯฮทฯ แผกฮผแฟถฮฝยท ฮณฮญฮณฯฮฑฯฯฮฑฮน ฮณฮฌฯ 4.28 แผกฮผฮตแฟฯ ฮดฮญ, แผฮดฮตฮปฯฮฟฮฏ, ฮบฮฑฯแฝฐ แผธฯฮฑแฝฐฮบ แผฯฮฑฮณฮณฮตฮปฮฏฮฑฯ ฯฮญฮบฮฝฮฑ แผฯฮผฮญฮฝยท 4.29 แผฮปฮปสผ แฝฅฯฯฮตฯ ฯฯฯฮต แฝ ฮบฮฑฯแฝฐ ฯฮฌฯฮบฮฑ ฮณฮตฮฝฮฝฮทฮธฮตแฝถฯ แผฮดฮฏฯฮบฮต ฯแฝธฮฝ ฮบฮฑฯแฝฐ ฯฮฝฮตแฟฆฮผฮฑ, ฮฟแฝฯฯฯ ฮบฮฑแฝถ ฮฝแฟฆฮฝ. 4.30 แผฮปฮปแฝฐ ฯฮฏ ฮปฮญฮณฮตฮน แผก ฮณฯฮฑฯฮฎ; แผฮบฮฒฮฑฮปฮต ฯแฝดฮฝ ฯฮฑฮนฮดฮฏฯฮบฮทฮฝ ฮบฮฑแฝถ ฯแฝธฮฝ ฯ
แผฑแฝธฮฝ ฮฑแฝฯแฟฯ, ฮฟแฝ ฮณแฝฐฯ ฮผแฝด ฮบฮปฮทฯฮฟฮฝฮฟฮผฮฎฯฮตฮน แฝ ฯ
แผฑแฝธฯ ฯแฟฯ ฯฮฑฮนฮดฮฏฯฮบฮทฯ ฮผฮตฯแฝฐ ฯฮฟแฟฆ ฯ
แผฑฮฟแฟฆ ฯแฟฯ แผฮปฮตฯ
ฮธฮญฯฮฑฯ. 4.31 ฮดฮนฯ, แผฮดฮตฮปฯฮฟฮฏ, ฮฟแฝฮบ แผฯฮผแฝฒฮฝ ฯฮฑฮนฮดฮฏฯฮบฮทฯ ฯฮญฮบฮฝฮฑ แผฮปฮปแฝฐ ฯแฟฯ แผฮปฮตฯ
ฮธฮญฯฮฑฯ.'' None | sup>
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 |
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72. New Testament, Romans, 1.18, 12.19 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Eschatology/Eschatological, Punishment/Destruction โข Sudden/Quick Destruction โข Temple destruction โข 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
sup>
1.18 แผฯฮฟฮบฮฑฮปฯฯฯฮตฯฮฑฮน ฮณแฝฐฯ แฝฯฮณแฝด ฮธฮตฮฟแฟฆ แผฯสผ ฮฟแฝฯฮฑฮฝฮฟแฟฆ แผฯแฝถ ฯแพถฯฮฑฮฝ แผฯฮญฮฒฮตฮนฮฑฮฝ ฮบฮฑแฝถ แผฮดฮนฮบฮฏฮฑฮฝ แผฮฝฮธฯฯฯฯฮฝ ฯแฟถฮฝ ฯแฝดฮฝ แผฮปฮฎฮธฮตฮนฮฑฮฝ แผฮฝ แผฮดฮนฮบฮฏแพณ ฮบฮฑฯฮตฯฯฮฝฯฯฮฝ,
12.19 ฮผแฝด แผฮฑฯ
ฯฮฟแฝบฯ แผฮบฮดฮนฮบฮฟแฟฆฮฝฯฮตฯ, แผฮณฮฑฯฮทฯฮฟฮฏ, แผฮปฮปแฝฐ ฮดฯฯฮต ฯฯฯฮฟฮฝ ฯแฟ แฝฯฮณแฟ, ฮณฮญฮณฯฮฑฯฯฮฑฮน ฮณฮฌฯแผฮผฮฟแฝถ แผฮบฮดฮฏฮบฮทฯฮนฯ,แผฮณแฝผแผฮฝฯฮฑฯฮฟฮดฯฯฯ,ฮปฮญฮณฮตฮน ฮฯฯฮนฮฟฯ.'' None | sup>
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 |
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73. New Testament, John, 2.17 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Temple, destruction of, Great Court of โข Temple, destruction of, in Matthew โข 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
sup>
2.17 แผฮผฮฝฮฎฯฮธฮทฯฮฑฮฝ ฮฟแผฑ ฮผฮฑฮธฮทฯฮฑแฝถ ฮฑแฝฯฮฟแฟฆ แฝ
ฯฮน ฮณฮตฮณฯฮฑฮผฮผฮญฮฝฮฟฮฝ แผฯฯฮฏฮฝ แฝ ฮถแฟฮปฮฟฯ ฯฮฟแฟฆ ฮฟแผดฮบฮฟฯ
ฯฮฟฯ
ฮบฮฑฯฮฑฯฮฌฮณฮตฯฮฑฮฏ ฮผฮต.'' None | sup>
2.17 His disciples remembered that it was written, "Zeal for your house will eat me up."'' None |
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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: โข Day, of the Destruction of Iniquity/Sin/Wickedness โข Eschatology/Eschatological, Punishment/Destruction โข Jerusalem Temple, destruction of โข Jerusalem, Destruction of โข Jerusalem, destruction of โข Jewish culture, Jerusalem Temple, destruction of โข Sodom, Sodomite cities, destruction of โข Sudden/Quick Destruction โข Temple destruction of Jerusalem โข Temple in Jerusalem, Destruction of โข Temple, First, destruction of โข Temple, Second, destruction of โข Temple, destruction of, Great Court of โข Temple, destruction of, in Matthew โข Temple, sacrificial cult (in Jerusalem), Destruction โข destruction โข destruction of\n, Jerusalem/Jerusalem temple โข destruction, of humans โข moth, as a symbol of destruction โข moths, destruction by โข 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 Lordโs Prayer, 116; Lynskey (2021), Tyconiusโ 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
sup>
1.5 ฮฮฮฮฮฮคฮ แผฮฝ ฯฮฑแฟฯ แผกฮผฮญฯฮฑฮนฯ แผฉฯแฟดฮดฮฟฯ
ฮฒฮฑฯฮนฮปฮญฯฯ ฯแฟฯ แผธฮฟฯ
ฮดฮฑฮฏฮฑฯ แผฑฮตฯฮตฯฯ ฯฮนฯ แฝฮฝฯฮผฮฑฯฮน ฮฮฑฯฮฑฯฮฏฮฑฯ แผฮพ แผฯฮทฮผฮตฯฮฏฮฑฯ แผฮฒฮนฮฌ, ฮบฮฑแฝถ ฮณฯ
ฮฝแฝด ฮฑแฝฯแฟท แผฮบ ฯแฟถฮฝ ฮธฯ
ฮณฮฑฯฮญฯฯฮฝ แผฮฑฯฯฮฝ, ฮบฮฑแฝถ ฯแฝธ แฝฮฝฮฟฮผฮฑ ฮฑแฝฯแฟฯ แผฮปฮตฮนฯฮฌฮฒฮตฯ.
4.19 ฮบฮทฯฯฮพฮฑฮน แผฮฝฮนฮฑฯ
ฯแฝธฮฝ ฮฯ
ฯฮฏฮฟฯ
ฮดฮตฮบฯฯฮฝ.
4.24 ฮตแผถฯฮตฮฝ ฮดฮญ แผฮผแฝดฮฝ ฮปฮญฮณฯ แฝฮผแฟฮฝ แฝ
ฯฮน ฮฟแฝฮดฮตแฝถฯ ฯฯฮฟฯฮฎฯฮทฯ ฮดฮตฮบฯฯฯ แผฯฯฮนฮฝ แผฮฝ ฯแฟ ฯฮฑฯฯฮฏฮดฮน ฮฑแฝฯฮฟแฟฆ. 4.25 แผฯสผ แผฮปฮทฮธฮตฮฏฮฑฯ ฮดแฝฒ ฮปฮญฮณฯ แฝฮผแฟฮฝ, ฯฮฟฮปฮปฮฑแฝถ ฯแฟฯฮฑฮน แผฆฯฮฑฮฝ แผฮฝ ฯฮฑแฟฯ แผกฮผฮญฯฮฑฮนฯ แผจฮปฮตฮฏฮฟฯ
แผฮฝ ฯแฟท แผธฯฯฮฑฮฎฮป, แฝ
ฯฮต แผฮบฮปฮตฮฏฯฮธฮท แฝ ฮฟแฝฯฮฑฮฝแฝธฯ แผฯฮท ฯฯฮฏฮฑ ฮบฮฑแฝถ ฮผแฟฮฝฮฑฯ แผฮพ, แฝกฯ แผฮณฮญฮฝฮตฯฮฟ ฮปฮนฮผแฝธฯ ฮผฮญฮณฮฑฯ แผฯแฝถ ฯแพถฯฮฑฮฝ ฯแฝดฮฝ ฮณแฟฮฝ,
6.48 แฝ
ฮผฮฟฮนฯฯ แผฯฯฮนฮฝ แผฮฝฮธฯฯฯแฟณ ฮฟแผฐฮบฮฟฮดฮฟฮผฮฟแฟฆฮฝฯฮน ฮฟแผฐฮบฮฏฮฑฮฝ แฝฯ แผฯฮบฮฑฯฮตฮฝ ฮบฮฑแฝถ แผฮฒฮฌฮธฯ
ฮฝฮตฮฝ ฮบฮฑแฝถ แผฮธฮทฮบฮตฮฝ ฮธฮตฮผฮญฮปฮนฮฟฮฝ แผฯแฝถ ฯแฝดฮฝ ฯฮญฯฯฮฑฮฝยท ฯฮปฮทฮผฮผฯฯฮทฯ ฮดแฝฒ ฮณฮตฮฝฮฟฮผฮญฮฝฮทฯ ฯฯฮฟฯฮญฯฮทฮพฮตฮฝ แฝ ฯฮฟฯฮฑฮผแฝธฯ ฯแฟ ฮฟแผฐฮบฮฏแพณ แผฮบฮตฮฏฮฝแฟ, ฮบฮฑแฝถ ฮฟแฝฮบ แผดฯฯฯ
ฯฮตฮฝ ฯฮฑฮปฮตแฟฆฯฮฑฮน ฮฑแฝฯแฝดฮฝ ฮดฮนแฝฐ ฯแฝธ ฮบฮฑฮปแฟถฯ ฮฟแผฐฮบฮฟฮดฮฟฮผแฟฯฮธฮฑฮน ฮฑแฝฯฮฎฮฝ. 6.49 แฝ ฮดแฝฒ แผฮบฮฟฯฯฮฑฯ ฮบฮฑแฝถ ฮผแฝด ฯฮฟฮนฮฎฯฮฑฯ แฝ
ฮผฮฟฮนฯฯ แผฯฯฮนฮฝ แผฮฝฮธฯฯฯแฟณ ฮฟแผฐฮบฮฟฮดฮฟฮผฮฎฯฮฑฮฝฯฮน ฮฟแผฐฮบฮฏฮฑฮฝ แผฯแฝถ ฯแฝดฮฝ ฮณแฟฮฝ ฯฯฯแฝถฯ ฮธฮตฮผฮตฮปฮฏฮฟฯ
, แพ ฯฯฮฟฯฮญฯฮทฮพฮตฮฝ แฝ ฯฮฟฯฮฑฮผฯฯ, ฮบฮฑแฝถ ฮตแฝฮธแฝบฯ ฯฯ
ฮฝฮญฯฮตฯฮตฮฝ, ฮบฮฑแฝถ แผฮณฮญฮฝฮตฯฮฟ ฯแฝธ แฟฅแฟฮณฮผฮฑ ฯแฟฯ ฮฟแผฐฮบฮฏฮฑฯ แผฮบฮตฮฏฮฝฮทฯ ฮผฮญฮณฮฑ.
11.35 ฯฮบฯฯฮตฮน ฮฟแฝฮฝ ฮผแฝด ฯแฝธ ฯแฟถฯ ฯแฝธ แผฮฝ ฯฮฟแฝถ ฯฮบฯฯฮฟฯ แผฯฯฮฏฮฝ.
11.48 แผฯฮฑ ฮผฮฌฯฯฯ
ฯฮญฯ แผฯฯฮต ฮบฮฑแฝถ ฯฯ
ฮฝฮตฯ
ฮดฮฟฮบฮตแฟฯฮต ฯฮฟแฟฯ แผฯฮณฮฟฮนฯ ฯแฟถฮฝ ฯฮฑฯฮญฯฯฮฝ แฝฮผแฟถฮฝ, แฝ
ฯฮน ฮฑแฝฯฮฟแฝถ ฮผแฝฒฮฝ แผฯฮญฮบฯฮตฮนฮฝฮฑฮฝ ฮฑแฝฯฮฟแฝบฯ แฝฮผฮตแฟฯ ฮดแฝฒ ฮฟแผฐฮบฮฟฮดฮฟฮผฮตแฟฯฮต. 11.49 ฮดฮนแฝฐ ฯฮฟแฟฆฯฮฟ ฮบฮฑแฝถ แผก ฯฮฟฯฮฏฮฑ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ ฮตแผถฯฮตฮฝ แผฯฮฟฯฯฮตฮปแฟถ ฮตแผฐฯ ฮฑแฝฯฮฟแฝบฯ ฯฯฮฟฯฮฎฯฮฑฯ ฮบฮฑแฝถ แผฯฮฟฯฯฯฮปฮฟฯ
ฯ, ฮบฮฑแฝถ แผฮพ ฮฑแฝฯแฟถฮฝ แผฯฮฟฮบฯฮตฮฝฮฟแฟฆฯฮนฮฝ ฮบฮฑแฝถ ฮดฮนฯฮพฮฟฯ
ฯฮนฮฝ, 1
1.50 แผตฮฝฮฑ แผฮบฮถฮทฯฮทฮธแฟ ฯแฝธ ฮฑแผทฮผฮฑ ฯฮฌฮฝฯฯฮฝ ฯแฟถฮฝ ฯฯฮฟฯฮทฯแฟถฮฝ ฯแฝธ แผฮบฮบฮตฯฯ
ฮผฮญฮฝฮฟฮฝ แผฯแฝธ ฮบฮฑฯฮฑฮฒฮฟฮปแฟฯ ฮบฯฯฮผฮฟฯ
แผฯแฝธ ฯแฟฯ ฮณฮตฮฝฮตแพถฯ ฯฮฑฯฯฮทฯ, 1
1.51 แผฯแฝธ ฮฑแผตฮผฮฑฯฮฟฯ แผฮฒฮตฮป แผฯฯ ฮฑแผตฮผฮฑฯฮฟฯ ฮฮฑฯฮฑฯฮฏฮฟฯ
ฯฮฟแฟฆ แผฯฮฟฮปฮฟฮผฮญฮฝฮฟฯ
ฮผฮตฯฮฑฮพแฝบ ฯฮฟแฟฆ ฮธฯ
ฯฮนฮฑฯฯฮทฯฮฏฮฟฯ
ฮบฮฑแฝถ ฯฮฟแฟฆ ฮฟแผดฮบฮฟฯ
ยท ฮฝฮฑฮฏ, ฮปฮญฮณฯ แฝฮผแฟฮฝ, แผฮบฮถฮทฯฮทฮธฮฎฯฮตฯฮฑฮน แผฯแฝธ ฯแฟฯ ฮณฮตฮฝฮตแพถฯ ฯฮฑฯฯฮทฯ.
12.33 ฮ ฯฮปฮฎฯฮฑฯฮต ฯแฝฐ แฝฯฮฌฯฯฮฟฮฝฯฮฑ แฝฮผแฟถฮฝ ฮบฮฑแฝถ ฮดฯฯฮต แผฮปฮตฮทฮผฮฟฯฯฮฝฮทฮฝยท ฯฮฟฮนฮฎฯฮฑฯฮต แผฮฑฯ
ฯฮฟแฟฯ ฮฒฮฑฮปฮปฮฌฮฝฯฮนฮฑ ฮผแฝด ฯฮฑฮปฮฑฮนฮฟฯฮผฮตฮฝฮฑ, ฮธฮทฯฮฑฯ
ฯแฝธฮฝ แผฮฝฮญฮบฮปฮตฮนฯฯฮฟฮฝ แผฮฝ ฯฮฟแฟฯ ฮฟแฝฯฮฑฮฝฮฟแฟฯ,
12.40 ฮบฮฑแฝถ แฝฮผฮตแฟฯ ฮณฮฏฮฝฮตฯฮธฮต แผฯฮฟฮนฮผฮฟฮน, แฝ
ฯฮน แพ แฝฅฯแพณ ฮฟแฝ ฮดฮฟฮบฮตแฟฯฮต แฝ ฯ
แผฑแฝธฯ ฯฮฟแฟฆ แผฮฝฮธฯฯฯฮฟฯ
แผฯฯฮตฯฮฑฮน. ฮแผถฯฮตฮฝ ฮดแฝฒ แฝ ฮ ฮญฯฯฮฟฯ ฮฯฯฮนฮต,
13.34 แผธฮตฯฮฟฯ
ฯฮฑฮปฮฎฮผ แผธฮตฯฮฟฯ
ฯฮฑฮปฮฎฮผ, แผก แผฯฮฟฮบฯฮตฮฏฮฝฮฟฯ
ฯฮฑ ฯฮฟแฝบฯ ฯฯฮฟฯฮฎฯฮฑฯ ฮบฮฑแฝถ ฮปฮนฮธฮฟฮฒฮฟฮปฮฟแฟฆฯฮฑ ฯฮฟแฝบฯ แผฯฮตฯฯฮฑฮปฮผฮญฮฝฮฟฯ
ฯ ฯฯแฝธฯ ฮฑแฝฯฮฎฮฝ,โ ฯฮฟฯฮฌฮบฮนฯ แผ ฮธฮญฮปฮทฯฮฑ แผฯฮนฯฯ
ฮฝฮฌฮพฮฑฮน ฯแฝฐ ฯฮญฮบฮฝฮฑ ฯฮฟฯ
แฝฮฝ ฯฯฯฯฮฟฮฝ แฝฯฮฝฮนฯ ฯแฝดฮฝ แผฮฑฯ
ฯแฟฯ ฮฝฮฟฯฯฮนแฝฐฮฝ แฝฯแฝธ ฯแฝฐฯ ฯฯฮญฯฯ
ฮณฮฑฯ, ฮบฮฑแฝถ ฮฟแฝฮบ แผ ฮธฮตฮปฮฎฯฮฑฯฮต. 13.35 แผฐฮดฮฟแฝบ แผฯฮฏฮตฯฮฑฮน แฝฮผแฟฮฝ แฝ ฮฟแผถฮบฮฟฯ แฝฮผแฟถฮฝ. ฮปฮญฮณฯ ฮดแฝฒ แฝฮผแฟฮฝ, ฮฟแฝ ฮผแฝด แผดฮดฮทฯฮญ ฮผฮต แผฯฯ ฮตแผดฯฮทฯฮต ฮแฝฮปฮฟฮณฮทฮผฮญฮฝฮฟฯ แฝ แผฯฯฯฮผฮตฮฝฮฟฯ แผฮฝ แฝฮฝฯฮผฮฑฯฮน ฮฯ
ฯฮฏฮฟฯ
.
17.26 ฮบฮฑแฝถ ฮบฮฑฮธแฝผฯ แผฮณฮญฮฝฮตฯฮฟ แผฮฝ ฯฮฑแฟฯ แผกฮผฮญฯฮฑฮนฯ ฮแฟถฮต, ฮฟแฝฯฯฯ แผฯฯฮฑฮน ฮบฮฑแฝถ แผฮฝ ฯฮฑแฟฯ แผกฮผฮญฯฮฑฮนฯ ฯฮฟแฟฆ ฯ
แผฑฮฟแฟฆ ฯฮฟแฟฆ แผฮฝฮธฯฯฯฮฟฯ
ยท 17.27 แผคฯฮธฮนฮฟฮฝ, แผฯฮนฮฝฮฟฮฝ, แผฮณฮฌฮผฮฟฯ
ฮฝ, แผฮณฮฑฮผฮฏฮถฮฟฮฝฯฮฟ, แผฯฯฮน แผงฯ แผกฮผฮญฯฮฑฯ ฮตแผฐฯแฟฮปฮธฮตฮฝ ฮแฟถฮต ฮตแผฐฯ ฯแฝดฮฝ ฮบฮนฮฒฯฯฯฮฝ, ฮบฮฑแฝถ แผฆฮปฮธฮตฮฝ แฝ ฮบฮฑฯฮฑฮบฮปฯ
ฯฮผแฝธฯ ฮบฮฑแฝถ แผฯฯฮปฮตฯฮตฮฝ ฯฮฌฮฝฯฮฑฯ.
17.29 แผฯฯฯฮตฯ
ฮฟฮฝ, แพ ฮบฮฟฮดฯฮผฮฟฯ
ฮฝยท แพ ฮดแฝฒ แผกฮผฮญฯแพณ แผฮพแฟฮปฮธฮตฮฝ ฮแฝผฯ แผฯแฝธ ฮฃฮฟฮดฯฮผฯฮฝ, แผฮฒฯฮตฮพฮตฮฝ ฯแฟฆฯ ฮบฮฑแฝถ ฮธฮตแฟฮฟฮฝ แผฯสผ ฮฟแฝฯฮฑฮฝฮฟแฟฆ ฮบฮฑแฝถ แผฯฯฮปฮตฯฮตฮฝ ฯฮฌฮฝฯฮฑฯ. 17.30 ฮบฮฑฯแฝฐ ฯแฝฐ ฮฑแฝฯแฝฐ แผฯฯฮฑฮน แพ แผกฮผฮญฯแพณ แฝ ฯ
แผฑแฝธฯ ฯฮฟแฟฆ แผฮฝฮธฯฯฯฮฟฯ
แผฯฮฟฮบฮฑฮปฯฯฯฮตฯฮฑฮน. 17.31 แผฮฝ แผฮบฮตฮฏฮฝแฟ ฯแฟ แผกฮผฮญฯแพณ แฝฯ แผฯฯฮฑฮน แผฯแฝถ ฯฮฟแฟฆ ฮดฯฮผฮฑฯฮฟฯ ฮบฮฑแฝถ ฯแฝฐ ฯฮบฮตฯฮท ฮฑแฝฯฮฟแฟฆ แผฮฝ ฯแฟ ฮฟแผฐฮบฮฏแพณ, ฮผแฝด ฮบฮฑฯฮฑฮฒฮฌฯฯ แผฯฮฑฮน ฮฑแฝฯฮฌ, ฮบฮฑแฝถ แฝ แผฮฝ แผฮณฯแฟท แฝฮผฮฟฮฏฯฯ ฮผแฝด แผฯฮนฯฯฯฮตฯฮฌฯฯ ฮตแผฐฯ ฯแฝฐ แฝฯฮฏฯฯ. 17.32 ฮผฮฝฮทฮผฮฟฮฝฮตฯฮตฯฮต ฯแฟฯ ฮณฯ
ฮฝฮฑฮนฮบแฝธฯ ฮฯฯ.
19.41 ฮฮฑแฝถ แฝกฯ แผคฮณฮณฮนฯฮตฮฝ, แผฐฮดแฝผฮฝ ฯแฝดฮฝ ฯฯฮปฮนฮฝ แผฮบฮปฮฑฯ
ฯฮตฮฝ แผฯสผ ฮฑแฝฯฮฎฮฝ,
19.44 ฮบฮฑแฝถ แผฮดฮฑฯฮนฮฟแฟฆฯฮฏฮฝ ฯฮต ฮบฮฑแฝถ ฯแฝฐ ฯฮญฮบฮฝฮฑ ฯฮฟฯ
แผฮฝ ฯฮฟฮฏ, ฮบฮฑแฝถ ฮฟแฝฮบ แผฯฮฎฯฮฟฯ
ฯฮนฮฝ ฮปฮฏฮธฮฟฮฝ แผฯแฝถ ฮปฮฏฮธฮฟฮฝ แผฮฝ ฯฮฟฮฏ, แผฮฝฮธสผ แฝงฮฝ ฮฟแฝฮบ แผฮณฮฝฯฯ ฯแฝธฮฝ ฮบฮฑฮนฯแฝธฮฝ ฯแฟฯ แผฯฮนฯฮบฮฟฯแฟฯ ฯฮฟฯ
.
20.9 แผฌฯฮพฮฑฯฮฟ ฮดแฝฒ ฯฯแฝธฯ ฯแฝธฮฝ ฮปฮฑแฝธฮฝ ฮปฮญฮณฮตฮนฮฝ ฯแฝดฮฝ ฯฮฑฯฮฑฮฒฮฑฮปแฝดฮฝ ฯฮฑฯฯฮทฮฝ แผฮฝฮธฯฯฯฮฟฯ แผฯฯฯฮตฯ
ฯฮตฮฝ แผฮผฯฮตฮปแฟถฮฝฮฑ, ฮบฮฑแฝถ แผฮพฮญฮดฮตฯฮฟ ฮฑแฝฯแฝธฮฝ ฮณฮตฯฯฮณฮฟแฟฯ, ฮบฮฑแฝถ แผฯฮตฮดฮฎฮผฮทฯฮตฮฝ ฯฯฯฮฝฮฟฯ
ฯ แผฑฮบฮฑฮฝฮฟฯฯ. 20.10 ฮบฮฑแฝถ ฮบฮฑฮนฯแฟท แผฯฮญฯฯฮตฮนฮปฮตฮฝ ฯฯแฝธฯ ฯฮฟแฝบฯ ฮณฮตฯฯฮณฮฟแฝบฯ ฮดฮฟแฟฆฮปฮฟฮฝ, แผตฮฝฮฑ แผฯแฝธ ฯฮฟแฟฆ ฮบฮฑฯฯฮฟแฟฆ ฯฮฟแฟฆ แผฮผฯฮตฮปแฟถฮฝฮฟฯ ฮดฯฯฮฟฯ
ฯฮนฮฝ ฮฑแฝฯแฟทยท ฮฟแผฑ ฮดแฝฒ ฮณฮตฯฯฮณฮฟแฝถ แผฮพฮฑฯฮญฯฯฮตฮนฮปฮฑฮฝ ฮฑแฝฯแฝธฮฝ ฮดฮตฮฏฯฮฑฮฝฯฮตฯ ฮบฮตฮฝฯฮฝ. 20.11 ฮบฮฑแฝถ ฯฯฮฟฯฮญฮธฮตฯฮฟ แผฯฮตฯฮฟฮฝ ฯฮญฮผฯฮฑฮน ฮดฮฟแฟฆฮปฮฟฮฝยท ฮฟแผฑ ฮดแฝฒ ฮบแผฮบฮตแฟฮฝฮฟฮฝ ฮดฮตฮฏฯฮฑฮฝฯฮตฯ ฮบฮฑแฝถ แผฯฮนฮผฮฌฯฮฑฮฝฯฮตฯ แผฮพฮฑฯฮญฯฯฮตฮนฮปฮฑฮฝ ฮบฮตฮฝฯฮฝ. 20.12 ฮบฮฑแฝถ ฯฯฮฟฯฮญฮธฮตฯฮฟ ฯฯฮฏฯฮฟฮฝ ฯฮญฮผฯฮฑฮนยท ฮฟแผฑ ฮดแฝฒ ฮบฮฑแฝถ ฯฮฟแฟฆฯฮฟฮฝ ฯฯฮฑฯ
ฮผฮฑฯฮฏฯฮฑฮฝฯฮตฯ แผฮพฮญฮฒฮฑฮปฮฟฮฝ. 20.13 ฮตแผถฯฮตฮฝ ฮดแฝฒ แฝ ฮบฯฯฮนฮฟฯ ฯฮฟแฟฆ แผฮผฯฮตฮปแฟถฮฝฮฟฯ ฮคฮฏ ฯฮฟฮนฮฎฯฯ; ฯฮญฮผฯฯ ฯแฝธฮฝ ฯ
แผฑฯฮฝ ฮผฮฟฯ
ฯแฝธฮฝ แผฮณฮฑฯฮทฯฯฮฝยท แผดฯฯฯ ฯฮฟแฟฆฯฮฟฮฝ แผฮฝฯฯฮฑฯฮฎฯฮฟฮฝฯฮฑฮน. 20.14 แผฐฮดฯฮฝฯฮตฯ ฮดแฝฒ ฮฑแฝฯแฝธฮฝ ฮฟแผฑ ฮณฮตฯฯฮณฮฟแฝถ ฮดฮนฮตฮปฮฟฮณฮฏฮถฮฟฮฝฯฮฟ ฯฯแฝธฯ แผฮปฮปฮฎฮปฮฟฯ
ฯ ฮปฮญฮณฮฟฮฝฯฮตฯ ฮแฝฯฯฯ แผฯฯฮนฮฝ แฝ ฮบฮปฮทฯฮฟฮฝฯฮผฮฟฯยท แผฯฮฟฮบฯฮตฮฏฮฝฯฮผฮตฮฝ ฮฑแฝฯฯฮฝ, แผตฮฝฮฑ แผกฮผแฟถฮฝ ฮณฮญฮฝฮทฯฮฑฮน แผก ฮบฮปฮทฯฮฟฮฝฮฟฮผฮฏฮฑยท 20.15 ฮบฮฑแฝถ แผฮบฮฒฮฑฮปฯฮฝฯฮตฯ ฮฑแฝฯแฝธฮฝ แผฮพฯ ฯฮฟแฟฆ แผฮผฯฮตฮปแฟถฮฝฮฟฯ แผฯฮญฮบฯฮตฮนฮฝฮฑฮฝ. ฯฮฏ ฮฟแฝฮฝ ฯฮฟฮนฮฎฯฮตฮน ฮฑแฝฯฮฟแฟฯ แฝ ฮบฯฯฮนฮฟฯ ฯฮฟแฟฆ แผฮผฯฮตฮปแฟถฮฝฮฟฯ; 20.16 แผฮปฮตฯฯฮตฯฮฑฮน ฮบฮฑแฝถ แผฯฮฟฮปฮญฯฮตฮน ฯฮฟแฝบฯ ฮณฮตฯฯฮณฮฟแฝบฯ ฯฮฟฯฯฮฟฯ
ฯ, ฮบฮฑแฝถ ฮดฯฯฮตฮน ฯแฝธฮฝ แผฮผฯฮตฮปแฟถฮฝฮฑ แผฮปฮปฮฟฮนฯ. แผฮบฮฟฯฯฮฑฮฝฯฮตฯ ฮดแฝฒ ฮตแผถฯฮฑฮฝ ฮแฝด ฮณฮญฮฝฮฟฮนฯฮฟ. 20.17 แฝ ฮดแฝฒ แผฮผฮฒฮปฮญฯฮฑฯ ฮฑแฝฯฮฟแฟฯ ฮตแผถฯฮตฮฝ ฮคฮฏ ฮฟแฝฮฝ แผฯฯแฝถฮฝ ฯแฝธ ฮณฮตฮณฯฮฑฮผฮผฮญฮฝฮฟฮฝ ฯฮฟแฟฆฯฮฟ ฮฮฏฮธฮฟฮฝ แฝฮฝ แผฯฮตฮดฮฟฮบฮฏฮผฮฑฯฮฑฮฝ ฮฟแผฑ ฮฟแผฐฮบฮฟฮดฮฟฮผฮฟแฟฆฮฝฯฮตฯ, ฮฟแฝฯฮฟฯ แผฮณฮตฮฝฮฎฮธฮท ฮตแผฐฯ ฮบฮตฯฮฑฮปแฝดฮฝ ฮณฯฮฝฮฏฮฑฯ; 20.18 ฯแพถฯ แฝ ฯฮตฯแฝผฮฝ แผฯสผ แผฮบฮตแฟฮฝฮฟฮฝ ฯแฝธฮฝ ฮปฮฏฮธฮฟฮฝ ฯฯ
ฮฝฮธฮปฮฑฯฮธฮฎฯฮตฯฮฑฮนยท แผฯสผ แฝฮฝ ฮดสผ แผฮฝ ฯฮญฯแฟ, ฮปฮนฮบฮผฮฎฯฮตฮน ฮฑแฝฯฯฮฝ. 20.19 ฮฮฑแฝถ แผฮถฮฎฯฮทฯฮฑฮฝ ฮฟแผฑ ฮณฯฮฑฮผฮผฮฑฯฮตแฟฯ ฮบฮฑแฝถ ฮฟแผฑ แผฯฯฮนฮตฯฮตแฟฯ แผฯฮนฮฒฮฑฮปฮตแฟฮฝ แผฯสผ ฮฑแฝฯแฝธฮฝ ฯแฝฐฯ ฯฮตแฟฯฮฑฯ แผฮฝ ฮฑแฝฯแฟ ฯแฟ แฝฅฯแพณ, ฮบฮฑแฝถ แผฯฮฟฮฒฮฎฮธฮทฯฮฑฮฝ ฯแฝธฮฝ ฮปฮฑฯฮฝ, แผฮณฮฝฯฯฮฑฮฝ ฮณแฝฐฯ แฝ
ฯฮน ฯฯแฝธฯ ฮฑแฝฯฮฟแฝบฯ ฮตแผถฯฮตฮฝ ฯแฝดฮฝ ฯฮฑฯฮฑฮฒฮฟฮปแฝดฮฝ ฯฮฑฯฯฮทฮฝ. 2
1.5 ฮฮฑฮฏ ฯฮนฮฝฯฮฝ ฮปฮตฮณฯฮฝฯฯฮฝ ฯฮตฯแฝถ ฯฮฟแฟฆ แผฑฮตฯฮฟแฟฆ, แฝ
ฯฮน ฮปฮฏฮธฮฟฮนฯ ฮบฮฑฮปฮฟแฟฯ ฮบฮฑแฝถ แผฮฝฮฑฮธฮฎฮผฮฑฯฮนฮฝ ฮบฮตฮบฯฯฮผฮทฯฮฑฮน, 21.6 ฮตแผถฯฮตฮฝ ฮคฮฑแฟฆฯฮฑ แผ ฮธฮตฯฯฮตแฟฯฮต, แผฮปฮตฯฯฮฟฮฝฯฮฑฮน แผกฮผฮญฯฮฑฮน แผฮฝ ฮฑแผทฯ ฮฟแฝฮบ แผฯฮตฮธฮฎฯฮตฯฮฑฮน ฮปฮฏฮธฮฟฯ แผฯแฝถ ฮปฮฏฮธแฟณ แฝงฮดฮต แฝฯ ฮฟแฝ ฮบฮฑฯฮฑฮปฯ
ฮธฮฎฯฮตฯฮฑฮน. 21.7 แผฯฮทฯฯฯฮทฯฮฑฮฝ ฮดแฝฒ ฮฑแฝฯแฝธฮฝ ฮปฮญฮณฮฟฮฝฯฮตฯ ฮฮนฮดฮฌฯฮบฮฑฮปฮต, ฯฯฯฮต ฮฟแฝฮฝ ฯฮฑแฟฆฯฮฑ แผฯฯฮฑฮน, ฮบฮฑแฝถ ฯฮฏ ฯแฝธ ฯฮทฮผฮตแฟฮฟฮฝ แฝ
ฯฮฑฮฝ ฮผฮญฮปฮปแฟ ฯฮฑแฟฆฯฮฑ ฮณฮฏฮฝฮตฯฮธฮฑฮน;
21.9 แฝ
ฯฮฑฮฝ ฮดแฝฒ แผฮบฮฟฯฯฮทฯฮต ฯฮฟฮปฮญฮผฮฟฯ
ฯ ฮบฮฑแฝถ แผฮบฮฑฯฮฑฯฯฮฑฯฮฏฮฑฯ, ฮผแฝด ฯฯฮฟฮทฮธแฟฯฮตยท ฮดฮตแฟ ฮณแฝฐฯ ฯฮฑแฟฆฯฮฑ ฮณฮตฮฝฮญฯฮธฮฑฮน ฯฯแฟถฯฮฟฮฝ, แผฮปฮปสผ ฮฟแฝฮบ ฮตแฝฮธฮญฯฯ ฯแฝธ ฯฮญฮปฮฟฯ. 21.10 ฮคฯฯฮต แผฮปฮตฮณฮตฮฝ ฮฑแฝฯฮฟแฟฯ แผฮณฮตฯฮธฮฎฯฮตฯฮฑฮน แผฮธฮฝฮฟฯ แผฯสผ แผฮธฮฝฮฟฯ ฮบฮฑแฝถ ฮฒฮฑฯฮนฮปฮตฮฏฮฑ แผฯแฝถ ฮฒฮฑฯฮนฮปฮตฮฏฮฑฮฝ, 21.11 ฯฮตฮนฯฮผฮฟฮฏ ฯฮต ฮผฮตฮณฮฌฮปฮฟฮน ฮบฮฑแฝถ ฮบฮฑฯแฝฐ ฯฯฯฮฟฯ
ฯ ฮปฮฟฮนฮผฮฟแฝถ ฮบฮฑแฝถ ฮปฮนฮผฮฟแฝถ แผฯฮฟฮฝฯฮฑฮน, ฯฯฮฒฮทฮธฯฮฌ ฯฮต ฮบฮฑแฝถ แผฯสผ ฮฟแฝฯฮฑฮฝฮฟแฟฆ ฯฮทฮผฮตแฟฮฑ ฮผฮตฮณฮฌฮปฮฑ แผฯฯฮฑฮน. 21.12 ฯฯแฝธ ฮดแฝฒ ฯฮฟฯฯฯฮฝ ฯฮฌฮฝฯฯฮฝ แผฯฮนฮฒฮฑฮปฮฟแฟฆฯฮนฮฝ แผฯสผ แฝฮผแพถฯ ฯแฝฐฯ ฯฮตแฟฯฮฑฯ ฮฑแฝฯแฟถฮฝ ฮบฮฑแฝถ ฮดฮนฯฮพฮฟฯ
ฯฮนฮฝ, ฯฮฑฯฮฑฮดฮนฮดฯฮฝฯฮตฯ ฮตแผฐฯ ฯแฝฐฯ ฯฯ
ฮฝฮฑฮณฯฮณแฝฐฯ ฮบฮฑแฝถ ฯฯ
ฮปฮฑฮบฮฌฯ, แผฯฮฑฮณฮฟฮผฮญฮฝฮฟฯ
ฯ แผฯแฝถ ฮฒฮฑฯฮนฮปฮตแฟฯ ฮบฮฑแฝถ แผกฮณฮตฮผฯฮฝฮฑฯ แผฮฝฮตฮบฮตฮฝ ฯฮฟแฟฆ แฝฮฝฯฮผฮฑฯฯฯ ฮผฮฟฯ
ยท 21.13 แผฯฮฟฮฒฮฎฯฮตฯฮฑฮน แฝฮผแฟฮฝ ฮตแผฐฯ ฮผฮฑฯฯฯฯฮนฮฟฮฝ. 21.14 ฮธฮญฯฮต ฮฟแฝฮฝ แผฮฝ ฯฮฑแฟฯ ฮบฮฑฯฮดฮฏฮฑฮนฯ แฝฮผแฟถฮฝ ฮผแฝด ฯฯฮฟฮผฮตฮปฮตฯแพทฮฝ แผฯฮฟฮปฮฟฮณฮทฮธแฟฮฝฮฑฮน, 21.15 แผฮณแฝผ ฮณแฝฐฯ ฮดฯฯฯ แฝฮผแฟฮฝ ฯฯฯฮผฮฑ ฮบฮฑแฝถ ฯฮฟฯฮฏฮฑฮฝ แพ ฮฟแฝ ฮดฯ
ฮฝฮฎฯฮฟฮฝฯฮฑฮน แผฮฝฯฮนฯฯแฟฮฝฮฑฮน แผข แผฮฝฯฮตฮนฯฮตแฟฮฝ แผ
ฯฮฑฮฝฯฮตฯ ฮฟแผฑ แผฮฝฯฮนฮบฮตฮฏฮผฮตฮฝฮฟฮน แฝฮผแฟฮฝ. 21.16 ฯฮฑฯฮฑฮดฮฟฮธฮฎฯฮตฯฮธฮต ฮดแฝฒ ฮบฮฑแฝถ แฝฯแฝธ ฮณฮฟฮฝฮญฯฮฝ ฮบฮฑแฝถ แผฮดฮตฮปฯแฟถฮฝ ฮบฮฑแฝถ ฯฯ
ฮณฮณฮตฮฝแฟถฮฝ ฮบฮฑแฝถ ฯฮฏฮปฯฮฝ, ฮบฮฑแฝถ ฮธฮฑฮฝฮฑฯฯฯฮฟฯ
ฯฮนฮฝ แผฮพ แฝฮผแฟถฮฝ, 21.17 ฮบฮฑแฝถ แผฯฮตฯฮธฮต ฮผฮนฯฮฟฯฮผฮตฮฝฮฟฮน แฝฯแฝธ ฯฮฌฮฝฯฯฮฝ ฮดฮนแฝฐ ฯแฝธ แฝฮฝฮฟฮผฮฌ ฮผฮฟฯ
. 21.18 ฮบฮฑแฝถ ฮธฯแฝถฮพ แผฮบ ฯแฟฯ ฮบฮตฯฮฑฮปแฟฯ แฝฮผแฟถฮฝ ฮฟแฝ ฮผแฝด แผฯฯฮปฮทฯฮฑฮน. 21.19 แผฮฝ ฯแฟ แฝฯฮฟฮผฮฟฮฝแฟ แฝฮผแฟถฮฝ ฮบฯฮฎฯฮตฯฮธฮต ฯแฝฐฯ ฯฯ
ฯแฝฐฯ แฝฮผแฟถฮฝ. 21.20 แฝฯฮฑฮฝ ฮดแฝฒ แผดฮดฮทฯฮต ฮบฯ
ฮบฮปฮฟฯ
ฮผฮญฮฝฮทฮฝ แฝฯแฝธ ฯฯฯฮฑฯฮฟฯฮญฮดฯฮฝ แผธฮตฯฮฟฯ
ฯฮฑฮปฮฎฮผ, ฯฯฯฮต ฮณฮฝแฟถฯฮต แฝ
ฯฮน แผคฮณฮณฮนฮบฮตฮฝ แผก แผฯฮฎฮผฯฯฮนฯ ฮฑแฝฯแฟฯ. 21.21 ฯฯฯฮต ฮฟแผฑ แผฮฝ ฯแฟ แผธฮฟฯ
ฮดฮฑฮฏแพณ ฯฮตฯ
ฮณฮญฯฯฯฮฑฮฝ ฮตแผฐฯ ฯแฝฐ แฝฯฮท, ฮบฮฑแฝถ ฮฟแผฑ แผฮฝ ฮผฮญฯแฟณ ฮฑแฝฯแฟฯ แผฮบฯฯฯฮตฮฏฯฯฯฮฑฮฝ, ฮบฮฑแฝถ ฮฟแผฑ แผฮฝ ฯฮฑแฟฯ ฯฯฯฮฑฮนฯ ฮผแฝด ฮตแผฐฯฮตฯฯฮญฯฮธฯฯฮฑฮฝ ฮตแผฐฯ ฮฑแฝฯฮฎฮฝ, 21.22 แฝ
ฯฮน แผกฮผฮญฯฮฑฮน แผฮบฮดฮนฮบฮฎฯฮตฯฯ ฮฑแฝฯฮฑฮฏ ฮตแผฐฯฮนฮฝ ฯฮฟแฟฆ ฯฮปฮทฯฮธแฟฮฝฮฑฮน ฯฮฌฮฝฯฮฑ ฯแฝฐ ฮณฮตฮณฯฮฑฮผฮผฮญฮฝฮฑ. 21.23 ฮฟแฝฮฑแฝถ ฯฮฑแฟฯ แผฮฝ ฮณฮฑฯฯฯแฝถ แผฯฮฟฯฯฮฑฮนฯ ฮบฮฑแฝถ ฯฮฑแฟฯ ฮธฮทฮปฮฑฮถฮฟฯฯฮฑฮนฯ แผฮฝ แผฮบฮตฮฏฮฝฮฑฮนฯ ฯฮฑแฟฯ แผกฮผฮญฯฮฑฮนฯยท แผฯฯฮฑฮน ฮณแฝฐฯ แผฮฝฮฌฮณฮบฮท ฮผฮตฮณฮฌฮปฮท แผฯแฝถ ฯแฟฯ ฮณแฟฯ ฮบฮฑแฝถ แฝฯฮณแฝด ฯแฟท ฮปฮฑแฟท ฯฮฟฯฯแฟณ, 21.24 ฮบฮฑแฝถ ฯฮตฯฮฟแฟฆฮฝฯฮฑฮน ฯฯฯฮผฮฑฯฮน ฮผฮฑฯฮฑฮฏฯฮทฯ ฮบฮฑแฝถ ฮฑแผฐฯฮผฮฑฮปฯฯฮนฯฮธฮฎฯฮฟฮฝฯฮฑฮน ฮตแผฐฯ ฯแฝฐ แผฮธฮฝฮท ฯฮฌฮฝฯฮฑ, ฮบฮฑแฝถ แผธฮตฯฮฟฯ
ฯฮฑฮปแฝดฮผ แผฯฯฮฑฮน ฯฮฑฯฮฟฯ
ฮผฮญฮฝฮท แฝฯแฝธ แผฮธฮฝแฟถฮฝ, แผฯฯฮน ฮฟแฝ ฯฮปฮทฯฯฮธแฟถฯฮนฮฝ ฮบฮฑแฝถ แผฯฮฟฮฝฯฮฑฮน ฮบฮฑฮนฯฮฟแฝถ แผฮธฮฝแฟถฮฝ.
21.28 แผฯฯฮฟฮผฮญฮฝฯฮฝ ฮดแฝฒ ฯฮฟฯฯฯฮฝ ฮณฮฏฮฝฮตฯฮธฮฑฮน แผฮฝฮฑฮบฯฯฮฑฯฮต ฮบฮฑแฝถ แผฯฮฌฯฮฑฯฮต ฯแฝฐฯ ฮบฮตฯฮฑฮปแฝฐฯ แฝฮผแฟถฮฝ, ฮดฮนฯฯฮน. แผฮณฮณฮฏฮถฮตฮน แผก แผฯฮฟฮปฯฯฯฯฯฮนฯ แฝฮผแฟถฮฝ.
22.53 ฮบฮฑฮธสผ แผกฮผฮญฯฮฑฮฝ แฝฮฝฯฮฟฯ ฮผฮฟฯ
ฮผฮตฮธสผ แฝฮผแฟถฮฝ แผฮฝ ฯแฟท แผฑฮตฯแฟท ฮฟแฝฮบ แผฮพฮตฯฮตฮฏฮฝฮฑฯฮต ฯแฝฐฯ ฯฮตแฟฯฮฑฯ แผฯสผ แผฮผฮญยท แผฮปฮปสผ ฮฑแฝฯฮท แผฯฯแฝถฮฝ แฝฮผแฟถฮฝ แผก แฝฅฯฮฑ ฮบฮฑแฝถ แผก แผฮพฮฟฯ
ฯฮฏฮฑ ฯฮฟแฟฆ ฯฮบฯฯฮฟฯ
ฯ.
22.69 แผฯแฝธ ฯฮฟแฟฆ ฮฝแฟฆฮฝ ฮดแฝฒ แผฯฯฮฑฮน แฝ ฯ
แผฑแฝธฯ ฯฮฟแฟฆ แผฮฝฮธฯฯฯฮฟฯ
ฮบฮฑฮธฮฎฮผฮตฮฝฮฟฯ แผฮบ ฮดฮตฮพฮนแฟถฮฝ ฯแฟฯ ฮดฯ
ฮฝฮฌฮผฮตฯฯ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ.
23.34 โฆแฝ ฮดแฝฒ แผธฮทฯฮฟแฟฆฯ แผฮปฮตฮณฮตฮฝ ฮ ฮฌฯฮตฯ, แผฯฮตฯ ฮฑแฝฯฮฟแฟฯ, ฮฟแฝ ฮณแฝฐฯ ฮฟแผดฮดฮฑฯฮนฮฝ ฯฮฏ ฯฮฟฮนฮฟแฟฆฯฮนฮฝ.โง ฮดฮนฮฑฮผฮตฯฮนฮถฯฮผฮตฮฝฮฟฮน ฮดแฝฒ ฯแฝฐ แผฑฮผฮฌฯฮนฮฑ ฮฑแฝฯฮฟแฟฆ แผฮฒฮฑฮปฮฟฮฝ ฮบฮปแฟฯฮฟฮฝ.'' None | sup>
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 |
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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: โข Day, of the Destruction of Iniquity/Sin/Wickedness โข Destruction of the Second Temple โข Eschatology/Eschatological, Punishment/Destruction โข Jerusalem Temple, destruction of โข Jerusalem temple, destruction of โข Jewish culture, Jerusalem Temple, destruction of โข Second Temple, destruction of โข Sudden/Quick Destruction โข Temple destruction of Jerusalem โข Temple in Jerusalem, Destruction of โข Temple, Temple destruction โข Temple, destruction of โข Temple, destruction of, Great Court of โข Temple, destruction of, in Matthew โข Temple, sacrificial cult (in Jerusalem), Destruction โข Temple, the, destruction of (66 CE) โข destruction of\n, Jerusalem/Jerusalem temple โข supersessionism, destruction of Temple and โข 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
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1.22 ฮบฮฑแฝถ แผฮพฮตฯฮปฮฎฯฯฮฟฮฝฯฮฟ แผฯแฝถ ฯแฟ ฮดฮนฮดฮฑฯแฟ ฮฑแฝฯฮฟแฟฆ, แผฆฮฝ ฮณแฝฐฯ ฮดฮนฮดฮฌฯฮบฯฮฝ ฮฑแฝฯฮฟแฝบฯ แฝกฯ แผฮพฮฟฯ
ฯฮฏฮฑฮฝ แผฯฯฮฝ ฮบฮฑแฝถ ฮฟแฝฯ แฝกฯ ฮฟแผฑ ฮณฯฮฑฮผฮผฮฑฯฮตแฟฯ.
1.44 ฮบฮฑแฝถ ฮปฮญฮณฮตฮน ฮฑแฝฯแฟท แฝฯฮฑ ฮผฮทฮดฮตฮฝแฝถ ฮผฮทฮดแฝฒฮฝ ฮตแผดฯแฟฯ, แผฮปฮปแฝฐ แฝฯฮฑฮณฮต ฯฮตฮฑฯ
ฯแฝธฮฝ ฮดฮตแฟฮพฮฟฮฝ ฯแฟท แผฑฮตฯฮตแฟ ฮบฮฑแฝถ ฯฯฮฟฯฮญฮฝฮตฮณฮบฮต ฯฮตฯแฝถ ฯฮฟแฟฆ ฮบฮฑฮธฮฑฯฮนฯฮผฮฟแฟฆ ฯฮฟฯ
แผ ฯฯฮฟฯฮญฯฮฑฮพฮตฮฝ ฮฯฯ
ฯแฟฯ ฮตแผฐฯ ฮผฮฑฯฯฯฯฮนฮฟฮฝ ฮฑแฝฯฮฟแฟฯ.
11.15 ฮฮฑแฝถ แผฯฯฮฟฮฝฯฮฑฮน ฮตแผฐฯ แผธฮตฯฮฟฯฯฮปฯ
ฮผฮฑ. ฮฮฑแฝถ ฮตแผฐฯฮตฮปฮธแฝผฮฝ ฮตแผฐฯ ฯแฝธ แผฑฮตฯแฝธฮฝ แผคฯฮพฮฑฯฮฟ แผฮบฮฒฮฌฮปฮปฮตฮนฮฝ ฯฮฟแฝบฯ ฯฯฮปฮฟแฟฆฮฝฯฮฑฯ ฮบฮฑแฝถ ฯฮฟแฝบฯ แผฮณฮฟฯฮฌฮถฮฟฮฝฯฮฑฯ แผฮฝ ฯแฟท แผฑฮตฯแฟท, ฮบฮฑแฝถ ฯแฝฐฯ ฯฯฮฑฯฮญฮถฮฑฯ ฯแฟถฮฝ ฮบฮฟฮปฮปฯ
ฮฒฮนฯฯแฟถฮฝ ฮบฮฑแฝถ ฯแฝฐฯ ฮบฮฑฮธฮญฮดฯฮฑฯ ฯแฟถฮฝ ฯฯฮปฮฟฯฮฝฯฯฮฝ ฯแฝฐฯ ฯฮตฯฮนฯฯฮตฯแฝฐฯ ฮบฮฑฯฮญฯฯฯฮตฯฮตฮฝ 11.16 ฮบฮฑแฝถ ฮฟแฝฮบ แผคฯฮนฮตฮฝ แผตฮฝฮฑ ฯฮนฯ ฮดฮนฮตฮฝฮญฮณฮบแฟ ฯฮบฮตแฟฆฮฟฯ ฮดฮนแฝฐ ฯฮฟแฟฆ แผฑฮตฯฮฟแฟฆ, 11.17 ฮบฮฑแฝถ แผฮดฮฏฮดฮฑฯฮบฮตฮฝ ฮบฮฑแฝถ แผฮปฮตฮณฮตฮฝ ฮแฝ ฮณฮญฮณฯฮฑฯฯฮฑฮน แฝ
ฯฮน แฝ ฮฟแผถฮบฯฯ ฮผฮฟฯ
ฮฟแผถฮบฮฟฯ ฯฯฮฟฯฮตฯ
ฯแฟฯ ฮบฮปฮทฮธฮฎฯฮตฯฮฑฮน ฯแพถฯฮนฮฝ ฯฮฟแฟฯ แผฮธฮฝฮตฯฮนฮฝ; แฝฮผฮตแฟฯ ฮดแฝฒ ฯฮตฯฮฟฮนฮฎฮบฮฑฯฮต ฮฑแฝฯแฝธฮฝ ฯฯฮฎฮปฮฑฮนฮฟฮฝ ฮปแฟฯฯแฟถฮฝ.
13.1 ฮฮฑแฝถ แผฮบฯฮฟฯฮตฯ
ฮฟฮผฮญฮฝฮฟฯ
ฮฑแฝฯฮฟแฟฆ แผฮบ ฯฮฟแฟฆ แผฑฮตฯฮฟแฟฆ ฮปฮญฮณฮตฮน ฮฑแฝฯแฟท ฮตแผทฯ ฯแฟถฮฝ ฮผฮฑฮธฮทฯแฟถฮฝ ฮฑแฝฯฮฟแฟฆ ฮฮนฮดฮฌฯฮบฮฑฮปฮต, แผดฮดฮต ฯฮฟฯฮฑฯฮฟแฝถ ฮปฮฏฮธฮฟฮน ฮบฮฑแฝถ ฯฮฟฯฮฑฯฮฑแฝถ ฮฟแผฐฮบฮฟฮดฮฟฮผฮฑฮฏ. 13.2 ฮบฮฑแฝถ แฝ แผธฮทฯฮฟแฟฆฯ ฮตแผถฯฮตฮฝ ฮฑแฝฯแฟท ฮฮปฮญฯฮตฮนฯ ฯฮฑฯฯฮฑฯ ฯแฝฐฯ ฮผฮตฮณฮฌฮปฮฑฯ ฮฟแผฐฮบฮฟฮดฮฟฮผฮฌฯ; ฮฟแฝ ฮผแฝด แผฯฮตฮธแฟ แฝงฮดฮต ฮปฮฏฮธฮฟฯ แผฯแฝถ ฮปฮฏฮธฮฟฮฝ แฝฯ ฮฟแฝ ฮผแฝด ฮบฮฑฯฮฑฮปฯ
ฮธแฟ .
13.7 แฝ
ฯฮฑฮฝ ฮดแฝฒ แผฮบฮฟฯฯฮทฯฮต ฯฮฟฮปฮญฮผฮฟฯ
ฯ ฮบฮฑแฝถ แผฮบฮฟแฝฐฯ ฯฮฟฮปฮญฮผฯฮฝ, ฮผแฝด ฮธฯฮฟฮตแฟฯฮธฮตยท ฮดฮตแฟ ฮณฮตฮฝฮญฯฮธฮฑฮน, แผฮปฮปสผ ฮฟแฝฯฯ ฯแฝธ ฯฮญฮปฮฟฯ. 13.8 แผฮณฮตฯฮธฮฎฯฮตฯฮฑฮน ฮณแฝฐฯ แผฮธฮฝฮฟฯ แผฯสผ แผฮธฮฝฮฟฯ ฮบฮฑแฝถ ฮฒฮฑฯฮนฮปฮตฮฏฮฑ แผฯแฝถ ฮฒฮฑฯฮนฮปฮตฮฏฮฑฮฝ, แผฯฮฟฮฝฯฮฑฮน ฯฮตฮนฯฮผฮฟแฝถ ฮบฮฑฯแฝฐ ฯฯฯฮฟฯ
ฯ, แผฯฮฟฮฝฯฮฑฮน ฮปฮนฮผฮฟฮฏยท แผฯฯแฝด แฝ ฮดฮฏฮฝฯฮฝ ฯฮฑแฟฆฯฮฑ. 13.9 ฮฒฮปฮญฯฮตฯฮต ฮดแฝฒ แฝฮผฮตแฟฯ แผฮฑฯ
ฯฮฟฯฯยท ฯฮฑฯฮฑฮดฯฯฮฟฯ
ฯฮนฮฝ แฝฮผแพถฯ ฮตแผฐฯ ฯฯ
ฮฝฮญฮดฯฮนฮฑ ฮบฮฑแฝถ ฮตแผฐฯ ฯฯ
ฮฝฮฑฮณฯฮณแฝฐฯ ฮดฮฑฯฮฎฯฮตฯฮธฮต ฮบฮฑแฝถ แผฯแฝถ แผกฮณฮตฮผฯฮฝฯฮฝ ฮบฮฑแฝถ ฮฒฮฑฯฮนฮปฮญฯฮฝ ฯฯฮฑฮธฮฎฯฮตฯฮธฮต แผฮฝฮตฮบฮตฮฝ แผฮผฮฟแฟฆ ฮตแผฐฯ ฮผฮฑฯฯฯฯฮนฮฟฮฝ ฮฑแฝฯฮฟแฟฯ.
13.10 ฮบฮฑแฝถ ฮตแผฐฯ ฯฮฌฮฝฯฮฑ ฯแฝฐ แผฮธฮฝฮท ฯฯแฟถฯฮฟฮฝ ฮดฮตแฟ ฮบฮทฯฯ
ฯฮธแฟฮฝฮฑฮน ฯแฝธ ฮตแฝฮฑฮณฮณฮญฮปฮนฮฟฮฝ.
13.11 ฮบฮฑแฝถ แฝ
ฯฮฑฮฝ แผฮณฯฯฮนฮฝ แฝฮผแพถฯ ฯฮฑฯฮฑฮดฮนฮดฯฮฝฯฮตฯ, ฮผแฝด ฯฯฮฟฮผฮตฯฮนฮผฮฝแพถฯฮต ฯฮฏ ฮปฮฑฮปฮฎฯฮทฯฮต, แผฮปฮปสผ แฝ แผแฝฐฮฝ ฮดฮฟฮธแฟ แฝฮผแฟฮฝ แผฮฝ แผฮบฮตฮฏฮฝแฟ ฯแฟ แฝฅฯแพณ ฯฮฟแฟฆฯฮฟ ฮปฮฑฮปฮตแฟฯฮต, ฮฟแฝ ฮณฮฌฯ แผฯฯฮต แฝฮผฮตแฟฯ ฮฟแผฑ ฮปฮฑฮปฮฟแฟฆฮฝฯฮตฯ แผฮปฮปแฝฐ ฯแฝธ ฯฮฝฮตแฟฆฮผฮฑ ฯแฝธ แผ
ฮณฮนฮฟฮฝ.
13.12 ฮบฮฑแฝถ ฯฮฑฯฮฑฮดฯฯฮตฮน แผฮดฮตฮปฯแฝธฯ แผฮดฮตฮปฯแฝธฮฝ ฮตแผฐฯ ฮธฮฌฮฝฮฑฯฮฟฮฝ ฮบฮฑแฝถ ฯฮฑฯแฝดฯ ฯฮญฮบฮฝฮฟฮฝ, ฮบฮฑแฝถ แผฯฮฑฮฝฮฑฯฯฮฎฯฮฟฮฝฯฮฑฮน ฯฮญฮบฮฝฮฑ แผฯแฝถ ฮณฮฟฮฝฮตแฟฯ ฮบฮฑแฝถ ฮธฮฑฮฝฮฑฯฯฯฮฟฯ
ฯฮนฮฝ ฮฑแฝฯฮฟฯฯยท
13.13 ฮบฮฑแฝถ แผฯฮตฯฮธฮต ฮผฮนฯฮฟฯฮผฮตฮฝฮฟฮน แฝฯแฝธ ฯฮฌฮฝฯฯฮฝ ฮดฮนแฝฐ ฯแฝธ แฝฮฝฮฟฮผฮฌ ฮผฮฟฯ
. แฝ ฮดแฝฒ แฝฯฮฟฮผฮตฮฏฮฝฮฑฯ ฮตแผฐฯ ฯฮญฮปฮฟฯ ฮฟแฝฯฮฟฯ ฯฯฮธฮฎฯฮตฯฮฑฮน.
13.14 แฝฯฮฑฮฝ ฮดแฝฒ แผดฮดฮทฯฮต ฯแฝธ ฮฒฮดฮญฮปฯ
ฮณฮผฮฑ ฯแฟฯ แผฯฮทฮผฯฯฮตฯฯ แผฯฯฮทฮบฯฯฮฑ แฝ
ฯฮฟฯ
ฮฟแฝ ฮดฮตแฟ, แฝ แผฮฝฮฑฮณฮนฮฝฯฯฮบฯฮฝ ฮฝฮฟฮตฮฏฯฯ, ฯฯฯฮต ฮฟแผฑ แผฮฝ ฯแฟ แผธฮฟฯ
ฮดฮฑฮฏแพณ ฯฮตฯ
ฮณฮญฯฯฯฮฑฮฝ ฮตแผฐฯ ฯแฝฐ แฝฯฮท,
13.15 แฝ แผฯแฝถ ฯฮฟแฟฆ ฮดฯฮผฮฑฯฮฟฯ ฮผแฝด ฮบฮฑฯฮฑฮฒฮฌฯฯ ฮผฮทฮดแฝฒ ฮตแผฐฯฮตฮปฮธฮฌฯฯ ฯฮน แผฯฮฑฮน แผฮบ ฯแฟฯ ฮฟแผฐฮบฮฏฮฑฯ ฮฑแฝฯฮฟแฟฆ,
13.16 ฮบฮฑแฝถ แฝ ฮตแผฐฯ ฯแฝธฮฝ แผฮณฯแฝธฮฝ ฮผแฝด แผฯฮนฯฯฯฮตฯฮฌฯฯ ฮตแผฐฯ ฯแฝฐ แฝฯฮฏฯฯ แผฯฮฑฮน ฯแฝธ แผฑฮผฮฌฯฮนฮฟฮฝ ฮฑแฝฯฮฟแฟฆ.
13.17 ฮฟแฝฮฑแฝถ ฮดแฝฒ ฯฮฑแฟฯ แผฮฝ ฮณฮฑฯฯฯแฝถ แผฯฮฟฯฯฮฑฮนฯ ฮบฮฑแฝถ ฯฮฑแฟฯ ฮธฮทฮปฮฑฮถฮฟฯฯฮฑฮนฯ แผฮฝ แผฮบฮตฮฏฮฝฮฑฮนฯ ฯฮฑแฟฯ แผกฮผฮญฯฮฑฮนฯ.
13.18 ฯฯฮฟฯฮตฯฯฮตฯฮธฮต ฮดแฝฒ แผตฮฝฮฑ ฮผแฝด ฮณฮญฮฝฮทฯฮฑฮน ฯฮตฮนฮผแฟถฮฝฮฟฯยท
13.19 แผฯฮฟฮฝฯฮฑฮน ฮณแฝฐฯ ฮฑแผฑ แผกฮผฮญฯฮฑฮน แผฮบฮตแฟฮฝฮฑฮน ฮธฮปฮฏฯฮนฯ ฮฟแผตฮฑ ฮฟแฝ ฮณฮญฮณฮฟฮฝฮตฮฝ ฯฮฟฮนฮฑฯฯฮท แผฯสผ แผฯฯแฟฯ ฮบฯฮฏฯฮตฯฯ แผฃฮฝ แผฮบฯฮนฯฮตฮฝ แฝ ฮธฮตแฝธฯ แผฯฯ ฯฮฟแฟฆ ฮฝแฟฆฮฝ ฮบฮฑแฝถ ฮฟแฝ ฮผแฝด ฮณฮญฮฝฮทฯฮฑฮน. 13.20 ฮบฮฑแฝถ ฮตแผฐ ฮผแฝด แผฮบฮฟฮปฯฮฒฯฯฮตฮฝ ฮฯฯฮนฮฟฯ ฯแฝฐฯ แผกฮผฮญฯฮฑฯ, ฮฟแฝฮบ แผฮฝ แผฯฯฮธฮท ฯแพถฯฮฑ ฯฮฌฯฮพยท แผฮปฮปแฝฐ ฮดฮนแฝฐ ฯฮฟแฝบฯ แผฮบฮปฮตฮบฯฮฟแฝบฯ ฮฟแฝฯ แผฮพฮตฮปฮญฮพฮฑฯฮฟ แผฮบฮฟฮปฯฮฒฯฯฮตฮฝ ฯแฝฐฯ แผกฮผฮญฯฮฑฯ. 13.21 ฮฮฑแฝถ ฯฯฯฮต แผฮฌฮฝ ฯฮนฯ แฝฮผแฟฮฝ ฮตแผดฯแฟ แผผฮดฮต แฝงฮดฮต แฝ ฯฯฮนฯฯฯฯ แผผฮดฮต แผฮบฮตแฟ, ฮผแฝด ฯฮนฯฯฮตฯฮตฯฮตยท 13.22 แผฮณฮตฯฮธฮฎฯฮฟฮฝฯฮฑฮน ฮณแฝฐฯ ฯฮตฯ
ฮดฯฯฯฮนฯฯฮฟฮน ฮบฮฑแฝถ ฯฮตฯ
ฮดฮฟฯฯฮฟฯแฟฯฮฑฮน ฮบฮฑแฝถ ฮดฯฯฮฟฯ
ฯฮนฮฝ ฯฮทฮผฮตแฟฮฑ ฮบฮฑแฝถ ฯฮญฯฮฑฯฮฑ ฯฯแฝธฯ ฯแฝธ แผฯฮฟฯฮปฮฑฮฝแพทฮฝ ฮตแผฐ ฮดฯ
ฮฝฮฑฯแฝธฮฝ ฯฮฟแฝบฯ แผฮบฮปฮตฮบฯฮฟฯฯยท 13.23 แฝฮผฮตแฟฯ ฮดแฝฒ ฮฒฮปฮญฯฮตฯฮตยท ฯฯฮฟฮตฮฏฯฮทฮบฮฑ แฝฮผแฟฮฝ ฯฮฌฮฝฯฮฑ.
13.26 ฮบฮฑแฝถ ฯฯฯฮต แฝฯฮฟฮฝฯฮฑฮน ฯแฝธฮฝ ฯ
แผฑแฝธฮฝ ฯฮฟแฟฆ แผฮฝฮธฯฯฯฮฟฯ
แผฯฯฯฮผฮตฮฝฮฟฮฝ แผฮฝ ฮฝฮตฯฮญฮปฮฑฮนฯ ฮผฮตฯแฝฐ ฮดฯ
ฮฝฮฌฮผฮตฯฯ ฯฮฟฮปฮปแฟฯ ฮบฮฑแฝถ ฮดฯฮพฮทฯยท
14.55 ฮฟแผฑ ฮดแฝฒ แผฯฯฮนฮตฯฮตแฟฯ ฮบฮฑแฝถ แฝ
ฮปฮฟฮฝ ฯแฝธ ฯฯ
ฮฝฮญฮดฯฮนฮฟฮฝ แผฮถฮฎฯฮฟฯ
ฮฝ ฮบฮฑฯแฝฐ ฯฮฟแฟฆ แผธฮทฯฮฟแฟฆ ฮผฮฑฯฯฯ
ฯฮฏฮฑฮฝ ฮตแผฐฯ ฯแฝธ ฮธฮฑฮฝฮฑฯแฟถฯฮฑฮน ฮฑแฝฯฯฮฝ, ฮบฮฑแฝถ ฮฟแฝฯ ฮทแฝฯฮนฯฮบฮฟฮฝยท 14.56 ฯฮฟฮปฮปฮฟแฝถ ฮณแฝฐฯ แผฯฮตฯ
ฮดฮฟฮผฮฑฯฯฯฯฮฟฯ
ฮฝ ฮบฮฑฯสผ ฮฑแฝฯฮฟแฟฆ, ฮบฮฑแฝถ แผดฯฮฑฮน ฮฑแผฑ ฮผฮฑฯฯฯ
ฯฮฏฮฑฮน ฮฟแฝฮบ แผฆฯฮฑฮฝ. 14.57 ฮบฮฑฮฏ ฯฮนฮฝฮตฯ แผฮฝฮฑฯฯฮฌฮฝฯฮตฯ แผฯฮตฯ
ฮดฮฟฮผฮฑฯฯฯฯฮฟฯ
ฮฝ ฮบฮฑฯสผ ฮฑแฝฯฮฟแฟฆ ฮปฮญฮณฮฟฮฝฯฮตฯ 14.58 แฝ
ฯฮน แผฉฮผฮตแฟฯ แผ ฮบฮฟฯฯฮฑฮผฮตฮฝ ฮฑแฝฯฮฟแฟฆ ฮปฮญฮณฮฟฮฝฯฮฟฯ แฝ
ฯฮน แผฮณแฝผ ฮบฮฑฯฮฑฮปฯฯฯ ฯแฝธฮฝ ฮฝฮฑแฝธฮฝ ฯฮฟแฟฆฯฮฟฮฝ ฯแฝธฮฝ ฯฮตฮนฯฮฟฯฮฟฮฏฮทฯฮฟฮฝ ฮบฮฑแฝถ ฮดฮนแฝฐ ฯฯฮนแฟถฮฝ แผกฮผฮตฯแฟถฮฝ แผฮปฮปฮฟฮฝ แผฯฮตฮนฯฮฟฯฮฟฮฏฮทฯฮฟฮฝ ฮฟแผฐฮบฮฟฮดฮฟฮผฮฎฯฯยท 14.59 ฮบฮฑแฝถ ฮฟแฝฮดแฝฒ ฮฟแฝฯฯฯ แผดฯฮท แผฆฮฝ แผก ฮผฮฑฯฯฯ
ฯฮฏฮฑ ฮฑแฝฯแฟถฮฝ. 14.60 ฮบฮฑแฝถ แผฮฝฮฑฯฯแฝฐฯ แฝ แผฯฯฮนฮตฯฮตแฝบฯ ฮตแผฐฯ ฮผฮญฯฮฟฮฝ แผฯฮทฯฯฯฮทฯฮตฮฝ ฯแฝธฮฝ แผธฮทฯฮฟแฟฆฮฝ ฮปฮญฮณฯฮฝ ฮแฝฮบ แผฯฮฟฮบฯฮฏฮฝแฟ ฮฟแฝฮดฮญฮฝ, ฯฮฏ ฮฟแฝฯฮฟฮฏ ฯฮฟฯ
ฮบฮฑฯฮฑฮผฮฑฯฯฯ
ฯฮฟแฟฆฯฮนฮฝ; 14.61 แฝ ฮดแฝฒ แผฯฮนฯฯฮฑ ฮบฮฑแฝถ ฮฟแฝฮบ แผฯฮตฮบฯฮฏฮฝฮฑฯฮฟ ฮฟแฝฮดฮญฮฝ. ฯฮฌฮปฮนฮฝ แฝ แผฯฯฮนฮตฯฮตแฝบฯ แผฯฮทฯฯฯฮฑ ฮฑแฝฯแฝธฮฝ ฮบฮฑแฝถ ฮปฮญฮณฮตฮน ฮฑแฝฯแฟท ฮฃแฝบ ฮตแผถ แฝ ฯฯฮนฯฯแฝธฯ แฝ ฯ
แผฑแฝธฯ ฯฮฟแฟฆ ฮตแฝฮปฮฟฮณฮทฯฮฟแฟฆ; 14.62 แฝ ฮดแฝฒ แผธฮทฯฮฟแฟฆฯ ฮตแผถฯฮตฮฝ แผฮณฯ ฮตแผฐฮผฮน, ฮบฮฑแฝถ แฝฯฮตฯฮธฮต ฯแฝธฮฝ ฯ
แผฑแฝธฮฝ ฯฮฟแฟฆ แผฮฝฮธฯฯฯฮฟฯ
แผฮบ ฮดฮตฮพฮนแฟถฮฝ ฮบฮฑฮธฮฎฮผฮตฮฝฮฟฮฝ ฯแฟฯ ฮดฯ
ฮฝฮฌฮผฮตฯฯ ฮบฮฑแฝถ แผฯฯฯฮผฮตฮฝฮฟฮฝ ฮผฮตฯแฝฐ ฯแฟถฮฝ ฮฝฮตฯฮตฮปแฟถฮฝ ฯฮฟแฟฆ ฮฟแฝฯฮฑฮฝฮฟแฟฆ. 14.63 แฝ ฮดแฝฒ แผฯฯฮนฮตฯฮตแฝบฯ ฮดฮนฮฑฯฮฎฮพฮฑฯ ฯฮฟแฝบฯ ฯฮนฯแฟถฮฝฮฑฯ ฮฑแฝฯฮฟแฟฆ ฮปฮญฮณฮตฮน ฮคฮฏ แผฯฮน ฯฯฮตฮฏฮฑฮฝ แผฯฮฟฮผฮตฮฝ ฮผฮฑฯฯฯฯฯฮฝ; 14.64 แผ ฮบฮฟฯฯฮฑฯฮต ฯแฟฯ ฮฒฮปฮฑฯฯฮทฮผฮฏฮฑฯ; ฯฮฏ แฝฮผแฟฮฝ ฯฮฑฮฏฮฝฮตฯฮฑฮน; ฮฟแผฑ ฮดแฝฒ ฯฮฌฮฝฯฮตฯ ฮบฮฑฯฮญฮบฯฮนฮฝฮฑฮฝ ฮฑแฝฯแฝธฮฝ แผฮฝฮฟฯฮฟฮฝ ฮตแผถฮฝฮฑฮน ฮธฮฑฮฝฮฌฯฮฟฯ
.
15.38 ฮฮฑแฝถ ฯแฝธ ฮบฮฑฯฮฑฯฮญฯฮฑฯฮผฮฑ ฯฮฟแฟฆ ฮฝฮฑฮฟแฟฆ แผฯฯฮฏฯฮธฮท ฮตแผฐฯ ฮดฯฮฟ แผฯสผ แผฮฝฯฮธฮตฮฝ แผฯฯ ฮบฮฌฯฯ.'' None | sup>
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 |
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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: โข Day, of the Destruction of Iniquity/Sin/Wickedness โข Eschatology/Eschatological, Punishment/Destruction โข Jerusalem Temple, destruction of โข Jerusalem, Destruction of โข Jewish culture, Jerusalem Temple, destruction of โข Second Temple, destruction of โข Second Temple,, destruction โข Sudden/Quick Destruction โข Temple destruction of Jerusalem โข Temple in Jerusalem, Destruction of โข Temple, First, destruction of โข Temple, Second, destruction of โข Temple, destruction of the โข Temple, destruction of, Great Court of โข Temple, destruction of, in John โข Temple, destruction of, in Matthew โข Temple, sacrificial cult (in Jerusalem), Destruction โข destruction โข destruction of\n, Jerusalem/Jerusalem temple โข moth, as a symbol of destruction โข moths, destruction by โข supersessionism, destruction of Temple and โข vengeance and violence, in eschatological destruction โข waiting, Jerusalem Temple, destruction of โข 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 Lordโs Prayer, 116; Lynskey (2021), Tyconiusโ 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
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6.9 ฮแฝฯฯฯ ฮฟแฝฮฝ ฯฯฮฟฯฮตฯฯฮตฯฮธฮต แฝฮผฮตแฟฯ ฮ ฮฌฯฮตฯ แผกฮผแฟถฮฝ แฝ แผฮฝ ฯฮฟแฟฯ ฮฟแฝฯฮฑฮฝฮฟแฟฯยท แผฮณฮนฮฑฯฮธฮฎฯฯ ฯแฝธ แฝฮฝฮฟฮผฮฌ ฯฮฟฯ
, 6.10 แผฮปฮธฮฌฯฯ แผก ฮฒฮฑฯฮนฮปฮตฮฏฮฑ ฯฮฟฯ
, ฮณฮตฮฝฮทฮธฮฎฯฯ ฯแฝธ ฮธฮญฮปฮทฮผฮฌ ฯฮฟฯ
, แฝกฯ แผฮฝ ฮฟแฝฯฮฑฮฝแฟท ฮบฮฑแฝถ แผฯแฝถ ฮณแฟฯยท 6.11 ฮคแฝธฮฝ แผฯฯฮฟฮฝ แผกฮผแฟถฮฝ ฯแฝธฮฝ แผฯฮนฮฟฯฯฮนฮฟฮฝ ฮดแฝธฯ แผกฮผแฟฮฝ ฯฮฎฮผฮตฯฮฟฮฝยท 6.12 ฮบฮฑแฝถ แผฯฮตฯ แผกฮผแฟฮฝ ฯแฝฐ แฝฯฮตฮนฮปฮฎฮผฮฑฯฮฑ แผกฮผแฟถฮฝ, แฝกฯ ฮบฮฑแฝถ แผกฮผฮตแฟฯ แผฯฮฎฮบฮฑฮผฮตฮฝ ฯฮฟแฟฯ แฝฯฮตฮนฮปฮญฯฮฑฮนฯ แผกฮผแฟถฮฝยท 6.13 ฮบฮฑแฝถ ฮผแฝด ฮตแผฐฯฮตฮฝฮญฮณฮบแฟฯ แผกฮผแพถฯ ฮตแผฐฯ ฯฮตฮนฯฮฑฯฮผฯฮฝ, แผฮปฮปแฝฐ แฟฅแฟฆฯฮฑฮน แผกฮผแพถฯ แผฯแฝธ ฯฮฟแฟฆ ฯฮฟฮฝฮทฯฮฟแฟฆ.
6.16 แฝฯฮฑฮฝ ฮดแฝฒ ฮฝฮทฯฯฮตฯฮทฯฮต, ฮผแฝด ฮณฮฏฮฝฮตฯฮธฮต แฝกฯ ฮฟแผฑ แฝฯฮฟฮบฯฮนฯฮฑแฝถ ฯฮบฯ
ฮธฯฯฯฮฟฮฏ, แผฯฮฑฮฝฮฏฮถฮฟฯ
ฯฮนฮฝ ฮณแฝฐฯ ฯแฝฐ ฯฯฯฯฯฯฮฑ ฮฑแฝฯแฟถฮฝ แฝ
ฯฯฯ ฯฮฑฮฝแฟถฯฮนฮฝ ฯฮฟแฟฯ แผฮฝฮธฯฯฯฮฟฮนฯ ฮฝฮทฯฯฮตฯฮฟฮฝฯฮตฯยท แผฮผแฝดฮฝ ฮปฮญฮณฯ แฝฮผแฟฮฝ, แผฯฮญฯฮฟฯ
ฯฮนฮฝ ฯแฝธฮฝ ฮผฮนฯฮธแฝธฮฝ ฮฑแฝฯแฟถฮฝ. 6.17 ฯแฝบ ฮดแฝฒ ฮฝฮทฯฯฮตฯฯฮฝ แผฮปฮตฮนฯฮฑฮฏ ฯฮฟฯ
ฯแฝดฮฝ ฮบฮตฯฮฑฮปแฝดฮฝ ฮบฮฑแฝถ ฯแฝธ ฯฯฯฯฯฯฯฮฝ ฯฮฟฯ
ฮฝฮฏฯฮฑฮน, 6.18 แฝ
ฯฯฯ ฮผแฝด ฯฮฑฮฝแฟฯ ฯฮฟแฟฯ แผฮฝฮธฯฯฯฮฟฮนฯ ฮฝฮทฯฯฮตฯฯฮฝ แผฮปฮปแฝฐ ฯแฟท ฯฮฑฯฯฮฏ ฯฮฟฯ
ฯแฟท แผฮฝ ฯแฟท ฮบฯฯ
ฯฮฑฮฏแฟณยท ฮบฮฑแฝถ แฝ ฯฮฑฯฮฎฯ ฯฮฟฯ
แฝ ฮฒฮปฮญฯฯฮฝ แผฮฝ ฯแฟท ฮบฯฯ
ฯฮฑฮฏแฟณ แผฯฮฟฮดฯฯฮตฮน ฯฮฟฮน. 6.19 ฮแฝด ฮธฮทฯฮฑฯ
ฯฮฏฮถฮตฯฮต แฝฮผแฟฮฝ ฮธฮทฯฮฑฯ
ฯฮฟแฝบฯ แผฯแฝถ ฯแฟฯ ฮณแฟฯ, แฝ
ฯฮฟฯ
ฯแฝดฯ ฮบฮฑแฝถ ฮฒฯแฟถฯฮนฯ แผฯฮฑฮฝฮฏฮถฮตฮน, ฮบฮฑแฝถ แฝ
ฯฮฟฯ
ฮบฮปฮญฯฯฮฑฮน ฮดฮนฮฟฯฯฯฯฮฟฯ
ฯฮนฮฝ ฮบฮฑแฝถ ฮบฮปฮญฯฯฮฟฯ
ฯฮนฮฝยท
7.25 ฮบฮฑแฝถ ฮบฮฑฯฮญฮฒฮท แผก ฮฒฯฮฟฯแฝด ฮบฮฑแฝถ แผฆฮปฮธฮฑฮฝ ฮฟแผฑ ฯฮฟฯฮฑฮผฮฟแฝถ ฮบฮฑแฝถ แผฯฮฝฮตฯ
ฯฮฑฮฝ ฮฟแผฑ แผฮฝฮตฮผฮฟฮน ฮบฮฑแฝถ ฯฯฮฟฯฮญฯฮตฯฮฑฮฝ ฯแฟ ฮฟแผฐฮบฮฏแพณ แผฮบฮตฮฏฮฝแฟ, ฮบฮฑแฝถ ฮฟแฝฮบ แผฯฮตฯฮตฮฝ, ฯฮตฮธฮตฮผฮตฮปฮฏฯฯฮฟ ฮณแฝฐฯ แผฯแฝถ ฯแฝดฮฝ ฯฮญฯฯฮฑฮฝ.
10.17 ฯฯฮฟฯฮญฯฮตฯฮต ฮดแฝฒ แผฯแฝธ ฯแฟถฮฝ แผฮฝฮธฯฯฯฯฮฝยท ฯฮฑฯฮฑฮดฯฯฮฟฯ
ฯฮนฮฝ ฮณแฝฐฯ แฝฮผแพถฯ ฮตแผฐฯ ฯฯ
ฮฝฮญฮดฯฮนฮฑ, ฮบฮฑแฝถ แผฮฝ ฯฮฑแฟฯ ฯฯ
ฮฝฮฑฮณฯฮณฮฑแฟฯ ฮฑแฝฯแฟถฮฝ ฮผฮฑฯฯฮนฮณฯฯฮฟฯ
ฯฮนฮฝ แฝฮผแพถฯยท 10.18 ฮบฮฑแฝถ แผฯแฝถ แผกฮณฮตฮผฯฮฝฮฑฯ ฮดแฝฒ ฮบฮฑแฝถ ฮฒฮฑฯฮนฮปฮตแฟฯ แผฯฮธฮฎฯฮตฯฮธฮต แผฮฝฮตฮบฮตฮฝ แผฮผฮฟแฟฆ ฮตแผฐฯ ฮผฮฑฯฯฯฯฮนฮฟฮฝ ฮฑแฝฯฮฟแฟฯ ฮบฮฑแฝถ ฯฮฟแฟฯ แผฮธฮฝฮตฯฮนฮฝ.
10.23 แฝ
ฯฮฑฮฝ ฮดแฝฒ ฮดฮนฯฮบฯฯฮนฮฝ แฝฮผแพถฯ แผฮฝ ฯแฟ ฯฯฮปฮตฮน ฯฮฑฯฯแฟ, ฯฮตฯฮณฮตฯฮต ฮตแผฐฯ ฯแฝดฮฝ แผฯฮญฯฮฑฮฝยท แผฮผแฝดฮฝ ฮณแฝฐฯ ฮปฮญฮณฯ แฝฮผแฟฮฝ, ฮฟแฝ ฮผแฝด ฯฮตฮปฮญฯฮทฯฮต ฯแฝฐฯ ฯฯฮปฮตฮนฯ ฯฮฟแฟฆ แผธฯฯฮฑแฝดฮป แผฯฯ แผฮปฮธแฟ แฝ ฯ
แผฑแฝธฯ ฯฮฟแฟฆ แผฮฝฮธฯฯฯฮฟฯ
.
12.7 ฮตแผฐ ฮดแฝฒ แผฮณฮฝฯฮบฮตฮนฯฮต ฯฮฏ แผฯฯฮนฮฝ แผฮปฮตฮฟฯ ฮธฮญฮปฯ ฮบฮฑแฝถ ฮฟแฝ ฮธฯ
ฯฮฏฮฑฮฝ, ฮฟแฝฮบ แผฮฝ ฮบฮฑฯฮตฮดฮนฮบฮฌฯฮฑฯฮต ฯฮฟแฝบฯ แผฮฝฮฑฮนฯฮฏฮฟฯ
ฯ.
12.12 ฯฯฯแฟณ ฮฟแฝฮฝ ฮดฮนฮฑฯฮญฯฮตฮน แผฮฝฮธฯฯฯฮฟฯ ฯฯฮฟฮฒฮฌฯฮฟฯ
. แฝฅฯฯฮต แผฮพฮตฯฯฮนฮฝ ฯฮฟแฟฯ ฯฮฌฮฒฮฒฮฑฯฮนฮฝ ฮบฮฑฮปแฟถฯ ฯฮฟฮนฮตแฟฮฝ. 12.13 ฮคฯฯฮต ฮปฮญฮณฮตฮน ฯแฟท แผฮฝฮธฯฯฯแฟณ แผฮบฯฮตฮนฮฝฯฮฝ ฯฮฟฯ
ฯแฝดฮฝ ฯฮตแฟฯฮฑยท ฮบฮฑแฝถ แผฮพฮญฯฮตฮนฮฝฮตฮฝ, ฮบฮฑแฝถ แผฯฮตฮบฮฑฯฮตฯฯฮฌฮธฮท แฝฮณฮนแฝดฯ แฝกฯ แผก แผฮปฮปฮท.
13.24 แผฮปฮปฮทฮฝ ฯฮฑฯฮฑฮฒฮฟฮปแฝดฮฝ ฯฮฑฯฮญฮธฮทฮบฮตฮฝ ฮฑแฝฯฮฟแฟฯ ฮปฮญฮณฯฮฝ แฝฉฮผฮฟฮนฯฮธฮท แผก ฮฒฮฑฯฮนฮปฮตฮฏฮฑ ฯแฟถฮฝ ฮฟแฝฯฮฑฮฝแฟถฮฝ แผฮฝฮธฯฯฯแฟณ ฯฯฮตฮฏฯฮฑฮฝฯฮน ฮบฮฑฮปแฝธฮฝ ฯฯฮญฯฮผฮฑ แผฮฝ ฯแฟท แผฮณฯแฟท ฮฑแฝฯฮฟแฟฆ. 13.25 แผฮฝ ฮดแฝฒ ฯแฟท ฮบฮฑฮธฮตฯฮดฮตฮนฮฝ ฯฮฟแฝบฯ แผฮฝฮธฯฯฯฮฟฯ
ฯ แผฆฮปฮธฮตฮฝ ฮฑแฝฯฮฟแฟฆ แฝ แผฯฮธฯแฝธฯ ฮบฮฑแฝถ แผฯฮญฯฯฮตฮนฯฮตฮฝ ฮถฮนฮถฮฌฮฝฮนฮฑ แผฮฝแฝฐ ฮผฮญฯฮฟฮฝ ฯฮฟแฟฆ ฯฮฏฯฮฟฯ
ฮบฮฑแฝถ แผฯแฟฮปฮธฮตฮฝ. 13.26 แฝ
ฯฮต ฮดแฝฒ แผฮฒฮปฮฌฯฯฮทฯฮตฮฝ แฝ ฯฯฯฯฮฟฯ ฮบฮฑแฝถ ฮบฮฑฯฯแฝธฮฝ แผฯฮฟฮฏฮทฯฮตฮฝ, ฯฯฯฮต แผฯฮฌฮฝฮท ฮบฮฑแฝถ ฯแฝฐ ฮถฮนฮถฮฌฮฝฮนฮฑ. 13.27 ฯฯฮฟฯฮตฮปฮธฯฮฝฯฮตฯ ฮดแฝฒ ฮฟแผฑ ฮดฮฟแฟฆฮปฮฟฮน ฯฮฟแฟฆ ฮฟแผฐฮบฮฟฮดฮตฯฯฯฯฮฟฯ
ฮตแผถฯฮฟฮฝ ฮฑแฝฯแฟท ฮฯฯฮนฮต, ฮฟแฝฯแฝถ ฮบฮฑฮปแฝธฮฝ ฯฯฮญฯฮผฮฑ แผฯฯฮตฮนฯฮฑฯ แผฮฝ ฯแฟท ฯแฟท แผฮณฯแฟท; ฯฯฮธฮตฮฝ ฮฟแฝฮฝ แผฯฮตฮน ฮถฮนฮถฮฌฮฝฮนฮฑ; 13.28 แฝ ฮดแฝฒ แผฯฮท ฮฑแฝฯฮฟแฟฯ แผฯฮธฯแฝธฯ แผฮฝฮธฯฯฯฮฟฯ ฯฮฟแฟฆฯฮฟ แผฯฮฟฮฏฮทฯฮตฮฝ. ฮฟแผฑ ฮดแฝฒ ฮฑแฝฯแฟท ฮปฮญฮณฮฟฯ
ฯฮนฮฝ ฮฮญฮปฮตฮนฯ ฮฟแฝฮฝ แผฯฮตฮปฮธฯฮฝฯฮตฯ ฯฯ
ฮปฮปฮญฮพฯฮผฮตฮฝ ฮฑแฝฯฮฌ; 13.29 แฝ ฮดฮญ ฯฮทฯฮนฮฝ ฮแฝ, ฮผฮฎ ฯฮฟฯฮต ฯฯ
ฮปฮปฮญฮณฮฟฮฝฯฮตฯ ฯแฝฐ ฮถฮนฮถฮฌฮฝฮนฮฑ แผฮบฯฮนฮถฯฯฮทฯฮต แผ
ฮผฮฑ ฮฑแฝฯฮฟแฟฯ ฯแฝธฮฝ ฯแฟฯฮฟฮฝยท 13.30 แผฯฮตฯฮต ฯฯ
ฮฝฮฑฯ
ฮพฮฌฮฝฮตฯฮธฮฑฮน แผฮผฯฯฯฮตฯฮฑ แผฯฯ ฯฮฟแฟฆ ฮธฮตฯฮนฯฮผฮฟแฟฆยท ฮบฮฑแฝถ แผฮฝ ฮบฮฑฮนฯแฟท ฯฮฟแฟฆ ฮธฮตฯฮนฯฮผฮฟแฟฆ แผฯแฟถ ฯฮฟแฟฯ ฮธฮตฯฮนฯฯฮฑแฟฯ ฮฃฯ
ฮปฮปฮญฮพฮฑฯฮต ฯฯแฟถฯฮฟฮฝ ฯแฝฐ ฮถฮนฮถฮฌฮฝฮนฮฑ ฮบฮฑแฝถ ฮดฮฎฯฮฑฯฮต ฮฑแฝฯแฝฐ ฮตแผฐฯ ฮดฮญฯฮผฮฑฯ ฯฯแฝธฯ ฯแฝธ ฮบฮฑฯฮฑฮบฮฑแฟฆฯฮฑฮน ฮฑแฝฯฮฌ, ฯแฝธฮฝ ฮดแฝฒ ฯแฟฯฮฟฮฝ ฯฯ
ฮฝฮฌฮณฮตฯฮต ฮตแผฐฯ ฯแฝดฮฝ แผฯฮฟฮธฮฎฮบฮทฮฝ ฮผฮฟฯ
. 13.31 แผฮปฮปฮทฮฝ ฯฮฑฯฮฑฮฒฮฟฮปแฝดฮฝ ฯฮฑฯฮญฮธฮทฮบฮตฮฝ ฮฑแฝฯฮฟแฟฯ ฮปฮญฮณฯฮฝ แฝฮผฮฟฮฏฮฑ แผฯฯแฝถฮฝ แผก ฮฒฮฑฯฮนฮปฮตฮฏฮฑ ฯแฟถฮฝ ฮฟแฝฯฮฑฮฝแฟถฮฝ ฮบฯฮบฮบแฟณ ฯฮนฮฝฮฌฯฮตฯฯ, แฝฮฝ ฮปฮฑฮฒแฝผฮฝ แผฮฝฮธฯฯฯฮฟฯ แผฯฯฮตฮนฯฮตฮฝ แผฮฝ ฯแฟท แผฮณฯแฟท ฮฑแฝฯฮฟแฟฆยท 13.32 แฝ ฮผฮนฮบฯฯฯฮตฯฮฟฮฝ ฮผฮญฮฝ แผฯฯฮนฮฝ ฯฮฌฮฝฯฯฮฝ ฯแฟถฮฝ ฯฯฮตฯฮผฮฌฯฯฮฝ, แฝ
ฯฮฑฮฝ ฮดแฝฒ ฮฑแฝฮพฮทฮธแฟ ฮผฮตแฟฮถฮฟฮฝ ฯแฟถฮฝ ฮปฮฑฯฮฌฮฝฯฮฝ แผฯฯแฝถฮฝ ฮบฮฑแฝถ ฮณฮฏฮฝฮตฯฮฑฮน ฮดฮญฮฝฮดฯฮฟฮฝ, แฝฅฯฯฮต แผฮปฮธฮตแฟฮฝ ฯแฝฐ ฯฮตฯฮตฮนฮฝแฝฐ ฯฮฟแฟฆ ฮฟแฝฯฮฑฮฝฮฟแฟฆ ฮบฮฑแฝถ ฮบฮฑฯฮฑฯฮบฮทฮฝฮฟแฟฮฝ แผฮฝ ฯฮฟแฟฯ ฮบฮปฮฌฮดฮฟฮนฯ ฮฑแฝฯฮฟแฟฆ. 13.33 แผฮปฮปฮทฮฝ ฯฮฑฯฮฑฮฒฮฟฮปแฝดฮฝ แผฮปฮฌฮปฮทฯฮตฮฝ ฮฑแฝฯฮฟแฟฯยท แฝฮผฮฟฮฏฮฑ แผฯฯแฝถฮฝ แผก ฮฒฮฑฯฮนฮปฮตฮฏฮฑ ฯแฟถฮฝ ฮฟแฝฯฮฑฮฝแฟถฮฝ ฮถฯฮผแฟ, แผฃฮฝ ฮปฮฑฮฒฮฟแฟฆฯฮฑ ฮณฯ
ฮฝแฝด แผฮฝฮญฮบฯฯ
ฯฮตฮฝ ฮตแผฐฯ แผฮปฮตฯฯฮฟฯ
ฯฮฌฯฮฑ ฯฯฮฏฮฑ แผฯฯ ฮฟแฝ แผฮถฯ
ฮผฯฮธฮท แฝ
ฮปฮฟฮฝ. 13.34 ฮคฮฑแฟฆฯฮฑ ฯฮฌฮฝฯฮฑ แผฮปฮฌฮปฮทฯฮตฮฝ แฝ แผธฮทฯฮฟแฟฆฯ แผฮฝ ฯฮฑฯฮฑฮฒฮฟฮปฮฑแฟฯ ฯฮฟแฟฯ แฝฯฮปฮฟฮนฯ, ฮบฮฑแฝถ ฯฯฯแฝถฯ ฯฮฑฯฮฑฮฒฮฟฮปแฟฯ ฮฟแฝฮดแฝฒฮฝ แผฮปฮฌฮปฮตฮน ฮฑแฝฯฮฟแฟฯยท 13.35 แฝ
ฯฯฯ ฯฮปฮทฯฯฮธแฟ ฯแฝธ แฟฅฮทฮธแฝฒฮฝ ฮดฮนแฝฐ ฯฮฟแฟฆ ฯฯฮฟฯฮฎฯฮฟฯ
ฮปฮญฮณฮฟฮฝฯฮฟฯ แผฮฝฮฟฮฏฮพฯ แผฮฝ ฯฮฑฯฮฑฮฒฮฟฮปฮฑแฟฯ ฯแฝธ ฯฯฯฮผฮฑ ฮผฮฟฯ
, แผฯฮตฯฮพฮฟฮผฮฑฮน ฮบฮตฮบฯฯ
ฮผฮผฮญฮฝฮฑ แผฯแฝธ ฮบฮฑฯฮฑฮฒฮฟฮปแฟฯ. 13.36 ฮคฯฯฮต แผฯฮตแฝถฯ ฯฮฟแฝบฯ แฝฯฮปฮฟฯ
ฯ แผฆฮปฮธฮตฮฝ ฮตแผฐฯ ฯแฝดฮฝ ฮฟแผฐฮบฮฏฮฑฮฝ. ฮฮฑแฝถ ฯฯฮฟฯแฟฮปฮธฮฑฮฝ ฮฑแฝฯแฟท ฮฟแผฑ ฮผฮฑฮธฮทฯฮฑแฝถ ฮฑแฝฯฮฟแฟฆ ฮปฮญฮณฮฟฮฝฯฮตฯ ฮฮนฮฑฯฮฌฯฮทฯฮฟฮฝ แผกฮผแฟฮฝ ฯแฝดฮฝ ฯฮฑฯฮฑฮฒฮฟฮปแฝดฮฝ ฯแฟถฮฝ ฮถฮนฮถฮฑฮฝฮฏฯฮฝ ฯฮฟแฟฆ แผฮณฯฮฟแฟฆ. 13.37 แฝ ฮดแฝฒ แผฯฮฟฮบฯฮนฮธฮตแฝถฯ ฮตแผถฯฮตฮฝ แฝ ฯฯฮตฮฏฯฯฮฝ ฯแฝธ ฮบฮฑฮปแฝธฮฝ ฯฯฮญฯฮผฮฑ แผฯฯแฝถฮฝ แฝ ฯ
แผฑแฝธฯ ฯฮฟแฟฆ แผฮฝฮธฯฯฯฮฟฯ
ยท 13.38 แฝ ฮดแฝฒ แผฮณฯฯฯ แผฯฯฮนฮฝ แฝ ฮบฯฯฮผฮฟฯยท ฯแฝธ ฮดแฝฒ ฮบฮฑฮปแฝธฮฝ ฯฯฮญฯฮผฮฑ, ฮฟแฝฯฮฟฮฏ ฮตแผฐฯฮนฮฝ ฮฟแผฑ ฯ
แผฑฮฟแฝถ ฯแฟฯ ฮฒฮฑฯฮนฮปฮตฮฏฮฑฯยท ฯแฝฐ ฮดแฝฒ ฮถฮนฮถฮฌฮฝฮนฮฌ ฮตแผฐฯฮนฮฝ ฮฟแผฑ ฯ
แผฑฮฟแฝถ ฯฮฟแฟฆ ฯฮฟฮฝฮทฯฮฟแฟฆ, 13.39 แฝ ฮดแฝฒ แผฯฮธฯแฝธฯ แฝ ฯฯฮตฮฏฯฮฑฯ ฮฑแฝฯฮฌ แผฯฯฮนฮฝ แฝ ฮดฮนฮฌฮฒฮฟฮปฮฟฯยท แฝ ฮดแฝฒ ฮธฮตฯฮนฯฮผแฝธฯ ฯฯ
ฮฝฯฮญฮปฮตฮนฮฑ ฮฑแผฐแฟถฮฝฯฯ แผฯฯฮนฮฝ, ฮฟแผฑ ฮดแฝฒ ฮธฮตฯฮนฯฯฮฑแฝถ แผฮณฮณฮตฮปฮฟฮฏ ฮตแผฐฯฮนฮฝ. 13.40 แฝฅฯฯฮตฯ ฮฟแฝฮฝ ฯฯ
ฮปฮปฮญฮณฮตฯฮฑฮน ฯแฝฐ ฮถฮนฮถฮฌฮฝฮนฮฑ ฮบฮฑแฝถ ฯฯ
ฯแฝถ ฮบฮฑฯฮฑฮบฮฑฮฏฮตฯฮฑฮน, ฮฟแฝฯฯฯ แผฯฯฮฑฮน แผฮฝ ฯแฟ ฯฯ
ฮฝฯฮตฮปฮตฮฏแพณ ฯฮฟแฟฆ ฮฑแผฐแฟถฮฝฮฟฯยท 13.41 แผฯฮฟฯฯฮตฮปฮตแฟ แฝ ฯ
แผฑแฝธฯ ฯฮฟแฟฆ แผฮฝฮธฯฯฯฮฟฯ
ฯฮฟแฝบฯ แผฮณฮณฮญฮปฮฟฯ
ฯ ฮฑแฝฯฮฟแฟฆ, ฮบฮฑแฝถ ฯฯ
ฮปฮปฮญฮพฮฟฯ
ฯฮนฮฝ แผฮบ ฯแฟฯ ฮฒฮฑฯฮนฮปฮตฮฏฮฑฯ ฮฑแฝฯฮฟแฟฆ ฯฮฌฮฝฯฮฑ ฯแฝฐ ฯฮบฮฌฮฝฮดฮฑฮปฮฑ ฮบฮฑแฝถ ฯฮฟแฝบฯ ฯฮฟฮนฮฟแฟฆฮฝฯฮฑฯ ฯแฝดฮฝ แผฮฝฮฟฮผฮฏฮฑฮฝ, 13.42 ฮบฮฑแฝถ ฮฒฮฑฮปฮฟแฟฆฯฮนฮฝ ฮฑแฝฯฮฟแฝบฯ ฮตแผฐฯ ฯแฝดฮฝ ฮบฮฌฮผฮนฮฝฮฟฮฝ ฯฮฟแฟฆ ฯฯ
ฯฯฯยท แผฮบฮตแฟ แผฯฯฮฑฮน แฝ ฮบฮปฮฑฯ
ฮธฮผแฝธฯ ฮบฮฑแฝถ แฝ ฮฒฯฯ
ฮณฮผแฝธฯ ฯแฟถฮฝ แฝฮดฯฮฝฯฯฮฝ. 13.43 ฮคฯฯฮต ฮฟแผฑ ฮดฮฏฮบฮฑฮนฮฟฮน แผฮบฮปฮฌฮผฯฮฟฯ
ฯฮนฮฝ แฝกฯ แฝ แผฅฮปฮนฮฟฯ แผฮฝ ฯแฟ ฮฒฮฑฯฮนฮปฮตฮฏแพณ ฯฮฟแฟฆ ฯฮฑฯฯแฝธฯ ฮฑแฝฯแฟถฮฝ. แฝ แผฯฯฮฝ แฝฆฯฮฑ แผฮบฮฟฯ
ฮญฯฯ.
18.6 แฝฯ ฮดสผ แผฮฝ ฯฮบฮฑฮฝฮดฮฑฮปฮฏฯแฟ แผฮฝฮฑ ฯแฟถฮฝ ฮผฮนฮบฯแฟถฮฝ ฯฮฟฯฯฯฮฝ ฯแฟถฮฝ ฯฮนฯฯฮตฯ
ฯฮฝฯฯฮฝ ฮตแผฐฯ แผฮผฮญ, ฯฯ
ฮผฯฮญฯฮตฮน ฮฑแฝฯแฟท แผตฮฝฮฑ ฮบฯฮตฮผฮฑฯฮธแฟ ฮผฯฮปฮฟฯ แฝฮฝฮนฮบแฝธฯ ฯฮตฯแฝถ ฯแฝธฮฝ ฯฯฮฌฯฮทฮปฮฟฮฝ ฮฑแฝฯฮฟแฟฆ ฮบฮฑแฝถ ฮบฮฑฯฮฑฯฮฟฮฝฯฮนฯฮธแฟ แผฮฝ ฯแฟท ฯฮตฮปฮฌฮณฮตฮน ฯแฟฯ ฮธฮฑฮปฮฌฯฯฮทฯ.
18.19 ฮ ฮฌฮปฮนฮฝ แผฮผแฝดฮฝ ฮปฮญฮณฯ แฝฮผแฟฮฝ แฝ
ฯฮน แผแฝฐฮฝ ฮดฯฮฟ ฯฯ
ฮผฯฯฮฝฮฎฯฯฯฮนฮฝ แผฮพ แฝฮผแฟถฮฝ แผฯแฝถ ฯแฟฯ ฮณแฟฯ ฯฮตฯแฝถ ฯฮฑฮฝฯแฝธฯ ฯฯฮฌฮณฮผฮฑฯฮฟฯ ฮฟแฝ แผแฝฐฮฝ ฮฑแผฐฯฮฎฯฯฮฝฯฮฑฮน, ฮณฮตฮฝฮฎฯฮตฯฮฑฮน ฮฑแฝฯฮฟแฟฯ ฯฮฑฯแฝฐ ฯฮฟแฟฆ ฯฮฑฯฯฯฯ ฮผฮฟฯ
ฯฮฟแฟฆ แผฮฝ ฮฟแฝฯฮฑฮฝฮฟแฟฯ. 18.20 ฮฟแฝ ฮณฮฌฯ ฮตแผฐฯฮนฮฝ ฮดฯฮฟ แผข ฯฯฮตแฟฯ ฯฯ
ฮฝฮทฮณฮผฮญฮฝฮฟฮน ฮตแผฐฯ ฯแฝธ แผฮผแฝธฮฝ แฝฮฝฮฟฮผฮฑ, แผฮบฮตแฟ ฮตแผฐฮผแฝถ แผฮฝ ฮผฮญฯแฟณ ฮฑแฝฯแฟถฮฝ.
22.7 แฝ ฮดแฝฒ ฮฒฮฑฯฮนฮปฮตแฝบฯ แฝ ฯฮณฮฏฯฮธฮท, ฮบฮฑแฝถ ฯฮญฮผฯฮฑฯ ฯแฝฐ ฯฯฯฮฑฯฮตฯฮผฮฑฯฮฑ ฮฑแฝฯฮฟแฟฆ แผฯฯฮปฮตฯฮตฮฝ ฯฮฟแฝบฯ ฯฮฟฮฝฮตแฟฯ แผฮบฮตฮฏฮฝฮฟฯ
ฯ ฮบฮฑแฝถ ฯแฝดฮฝ ฯฯฮปฮนฮฝ ฮฑแฝฯแฟถฮฝ แผฮฝฮญฯฯฮทฯฮตฮฝ.
23.35 แฝ
ฯฯฯ แผฮปฮธแฟ แผฯสผ แฝฮผแพถฯ ฯแพถฮฝ ฮฑแผฑฮผฮฑ ฮดฮฏฮบฮฑฮนฮฟฮฝ แผฮบฯฯ
ฮฝฮฝฯฮผฮตฮฝฮฟฮฝ แผฯแฝถ ฯแฟฯ ฮณแฟฯ แผฯแฝธ ฯฮฟแฟฆ ฮฑแผตฮผฮฑฯฮฟฯ แผฮฒฮตฮป ฯฮฟแฟฆ ฮดฮนฮบฮฑฮฏฮฟฯ
แผฯฯ ฯฮฟแฟฆ ฮฑแผตฮผฮฑฯฮฟฯ ฮฮฑฯฮฑฯฮฏฮฟฯ
ฯ
แผฑฮฟแฟฆ ฮฮฑฯฮฑฯฮฏฮฟฯ
, แฝ
ฮฝ แผฯฮฟฮฝฮตฯฯฮฑฯฮต ฮผฮตฯฮฑฮพแฝบ ฯฮฟแฟฆ ฮฝฮฑฮฟแฟฆ ฮบฮฑแฝถ ฯฮฟแฟฆ ฮธฯ
ฯฮนฮฑฯฯฮทฯฮฏฮฟฯ
.
23.38 แผฐฮดฮฟแฝบ แผฯฮฏฮตฯฮฑฮน แฝฮผแฟฮฝ แฝ ฮฟแผถฮบฮฟฯ แฝฮผแฟถฮฝ . ฮปฮญฮณฯ ฮณแฝฐฯ แฝฮผแฟฮฝ, ฮฟแฝ ฮผฮฎ ฮผฮต แผดฮดฮทฯฮต แผฯสผ แผฯฯฮน แผฯฯ แผฮฝ ฮตแผดฯฮทฯฮต ฮแฝฮปฮฟฮณฮทฮผฮญฮฝฮฟฯ แฝ แผฯฯฯฮผฮตฮฝฮฟฯ แผฮฝ แฝฮฝฯฮผฮฑฯฮน ฮฯ
ฯฮฏฮฟฯ
.
24.1 ฮฮฑแฝถ แผฮพฮตฮปฮธแฝผฮฝ แฝ แผธฮทฯฮฟแฟฆฯ แผฯแฝธ ฯฮฟแฟฆ แผฑฮตฯฮฟแฟฆ แผฯฮฟฯฮตฯฮตฯฮฟ, ฮบฮฑแฝถ ฯฯฮฟฯแฟฮปฮธฮฟฮฝ ฮฟแผฑ ฮผฮฑฮธฮทฯฮฑแฝถ ฮฑแฝฯฮฟแฟฆ แผฯฮนฮดฮตแฟฮพฮฑฮน ฮฑแฝฯแฟท ฯแฝฐฯ ฮฟแผฐฮบฮฟฮดฮฟฮผแฝฐฯ ฯฮฟแฟฆ แผฑฮตฯฮฟแฟฆยท 24.2 แฝ ฮดแฝฒ แผฯฮฟฮบฯฮนฮธฮตแฝถฯ ฮตแผถฯฮตฮฝ ฮฑแฝฯฮฟแฟฯ ฮแฝ ฮฒฮปฮญฯฮตฯฮต ฯฮฑแฟฆฯฮฑ ฯฮฌฮฝฯฮฑ; แผฮผแฝดฮฝ ฮปฮญฮณฯ แฝฮผแฟฮฝ, ฮฟแฝ ฮผแฝด แผฯฮตฮธแฟ แฝงฮดฮต ฮปฮฏฮธฮฟฯ แผฯแฝถ ฮปฮฏฮธฮฟฮฝ แฝฯ ฮฟแฝ ฮบฮฑฯฮฑฮปฯ
ฮธฮฎฯฮตฯฮฑฮน. 24.3 ฮฮฑฮธฮทฮผฮญฮฝฮฟฯ
ฮดแฝฒ ฮฑแฝฯฮฟแฟฆ แผฯแฝถ ฯฮฟแฟฆ แฝฯฮฟฯ
ฯ ฯแฟถฮฝ แผฮปฮฑฮนแฟถฮฝ ฯฯฮฟฯแฟฮปฮธฮฟฮฝ ฮฑแฝฯแฟท ฮฟแผฑ ฮผฮฑฮธฮทฯฮฑแฝถ ฮบฮฑฯสผ แผฐฮดฮฏฮฑฮฝ ฮปฮญฮณฮฟฮฝฯฮตฯ ฮแผฐฯแฝธฮฝ แผกฮผแฟฮฝ ฯฯฯฮต ฯฮฑแฟฆฯฮฑ แผฯฯฮฑฮน, ฮบฮฑแฝถ ฯฮฏ ฯแฝธ ฯฮทฮผฮตแฟฮฟฮฝ ฯแฟฯ ฯแฟฯ ฯฮฑฯฮฟฯ
ฯฮฏฮฑฯ ฮบฮฑแฝถ ฯฯ
ฮฝฯฮตฮปฮตฮฏฮฑฯ ฯฮฟแฟฆ ฮฑแผฐแฟถฮฝฮฟฯ.
24.5 ฯฮฟฮปฮปฮฟแฝถ ฮณแฝฐฯ แผฮปฮตฯฯฮฟฮฝฯฮฑฮน แผฯแฝถ ฯแฟท แฝฮฝฯฮผฮฑฯฮฏ ฮผฮฟฯ
ฮปฮญฮณฮฟฮฝฯฮตฯ แผฮณฯ ฮตแผฐฮผฮน แฝ ฯฯฮนฯฯฯฯ, ฮบฮฑแฝถ ฯฮฟฮปฮปฮฟแฝบฯ ฯฮปฮฑฮฝฮฎฯฮฟฯ
ฯฮนฮฝ. 24.6 ฮผฮตฮปฮปฮฎฯฮตฯฮต ฮดแฝฒ แผฮบฮฟฯฮตฮนฮฝ ฯฮฟฮปฮญฮผฮฟฯ
ฯ ฮบฮฑแฝถ แผฮบฮฟแฝฐฯ ฯฮฟฮปฮญฮผฯฮฝยท แฝฯแพถฯฮต, ฮผแฝด ฮธฯฮฟฮตแฟฯฮธฮตยท ฮฮตแฟ ฮณแฝฐฯ ฮณฮตฮฝฮญฯฮธฮฑฮน, แผฮปฮปสผ ฮฟแฝฯฯ แผฯฯแฝถฮฝ ฯแฝธ ฯฮญฮปฮฟฯ. 24.7 แผฮณฮตฯฮธฮฎฯฮตฯฮฑฮน ฮณแฝฐฯ แผฮธฮฝฮฟฯ แผฯแฝถ แผฮธฮฝฮฟฯ ฮบฮฑแฝถ ฮฒฮฑฯฮนฮปฮตฮฏฮฑ แผฯแฝถ ฮฒฮฑฯฮนฮปฮตฮฏฮฑฮฝ, ฮบฮฑแฝถ แผฯฮฟฮฝฯฮฑฮน ฮปฮนฮผฮฟแฝถ ฮบฮฑแฝถ ฯฮตฮนฯฮผฮฟแฝถ ฮบฮฑฯแฝฐ ฯฯฯฮฟฯ
ฯยท 24.8 ฯฮฌฮฝฯฮฑ ฮดแฝฒ ฯฮฑแฟฆฯฮฑ แผฯฯแฝด แฝ ฮดฮฏฮฝฯฮฝ. 24.9 ฯฯฯฮต ฯฮฑฯฮฑฮดฯฯฮฟฯ
ฯฮนฮฝ แฝฮผแพถฯ ฮตแผฐฯ ฮธฮปฮฏฯฮนฮฝ ฮบฮฑแฝถ แผฯฮฟฮบฯฮตฮฝฮฟแฟฆฯฮนฮฝ แฝฮผแพถฯ, ฮบฮฑแฝถ แผฯฮตฯฮธฮต ฮผฮนฯฮฟฯฮผฮตฮฝฮฟฮน แฝฯแฝธ ฯฮฌฮฝฯฯฮฝ ฯแฟถฮฝ แผฮธฮฝแฟถฮฝ ฮดฮนแฝฐ ฯแฝธ แฝฮฝฮฟฮผฮฌ ฮผฮฟฯ
.
24.10 ฮบฮฑแฝถ ฯฯฯฮต ฯฮบฮฑฮฝฮดฮฑฮปฮนฯฮธฮฎฯฮฟฮฝฯฮฑฮน ฯฮฟฮปฮปฮฟแฝถ ฮบฮฑแฝถ แผฮปฮปฮฎฮปฮฟฯ
ฯ ฯฮฑฯฮฑฮดฯฯฮฟฯ
ฯฮนฮฝ ฮบฮฑแฝถ ฮผฮนฯฮฎฯฮฟฯ
ฯฮนฮฝ แผฮปฮปฮฎฮปฮฟฯ
ฯยท
24.11 ฮบฮฑแฝถ ฯฮฟฮปฮปฮฟแฝถ ฯฮตฯ
ฮดฮฟฯฯฮฟฯแฟฯฮฑฮน แผฮณฮตฯฮธฮฎฯฮฟฮฝฯฮฑฮน ฮบฮฑแฝถ ฯฮปฮฑฮฝฮฎฯฮฟฯ
ฯฮนฮฝ ฯฮฟฮปฮปฮฟฯฯยท
24.12 ฮบฮฑแฝถ ฮดฮนแฝฐ ฯแฝธ ฯฮปฮทฮธฯ
ฮฝฮธแฟฮฝฮฑฮน ฯแฝดฮฝ แผฮฝฮฟฮผฮฏฮฑฮฝ ฯฯ
ฮณฮฎฯฮตฯฮฑฮน แผก แผฮณฮฌฯฮท ฯแฟถฮฝ ฯฮฟฮปฮปแฟถฮฝ.
24.13 แฝ ฮดแฝฒ แฝฯฮฟฮผฮตฮฏฮฝฮฑฯ ฮตแผฐฯ ฯฮญฮปฮฟฯ ฮฟแฝฯฮฟฯ ฯฯฮธฮฎฯฮตฯฮฑฮน.
24.14 ฮบฮฑแฝถ ฮบฮทฯฯ
ฯฮธฮฎฯฮตฯฮฑฮน ฯฮฟแฟฆฯฮฟ ฯแฝธ ฮตแฝฮฑฮณฮณฮญฮปฮนฮฟฮฝ ฯแฟฯ ฮฒฮฑฯฮนฮปฮตฮฏฮฑฯ แผฮฝ แฝ
ฮปแฟ ฯแฟ ฮฟแผฐฮบฮฟฯ
ฮผฮญฮฝแฟ ฮตแผฐฯ ฮผฮฑฯฯฯฯฮนฮฟฮฝ ฯแพถฯฮนฮฝ ฯฮฟแฟฯ แผฮธฮฝฮตฯฮนฮฝ, ฮบฮฑแฝถ ฯฯฯฮต แผฅฮพฮตฮน ฯแฝธ ฯฮญฮปฮฟฯ.
24.15 แฝฯฮฑฮฝ ฮฟแฝฮฝ แผดฮดฮทฯฮต ฯแฝธ ฮฮดฮญฮปฯ
ฮณฮผฮฑ ฯแฟฯ แผฯฮทฮผฯฯฮตฯฯ ฯแฝธ แฟฅฮทฮธแฝฒฮฝ ฮดฮนแฝฐ ฮฮฑฮฝฮนแฝดฮป ฯฮฟแฟฆ ฯฯฮฟฯฮฎฯฮฟฯ
แผฯฯแฝธฯ แผฮฝ ฯฯฯแฟณ แผฮณฮฏแฟณ, แฝ แผฮฝฮฑฮณฮนฮฝฯฯฮบฯฮฝ ฮฝฮฟฮตฮฏฯฯ,
24.16 ฯฯฯฮต ฮฟแผฑ แผฮฝ ฯแฟ แผธฮฟฯ
ฮดฮฑฮฏแพณ ฯฮตฯ
ฮณฮญฯฯฯฮฑฮฝ ฮตแผฐฯ ฯแฝฐ แฝฯฮท,
24.17 แฝ แผฯแฝถ ฯฮฟแฟฆ ฮดฯฮผฮฑฯฮฟฯ ฮผแฝด ฮบฮฑฯฮฑฮฒฮฌฯฯ แผฯฮฑฮน ฯแฝฐ แผฮบ ฯแฟฯ ฮฟแผฐฮบฮฏฮฑฯ ฮฑแฝฯฮฟแฟฆ,
24.18 ฮบฮฑแฝถ แฝ แผฮฝ ฯแฟท แผฮณฯแฟท ฮผแฝด แผฯฮนฯฯฯฮตฯฮฌฯฯ แฝฯฮฏฯฯ แผฯฮฑฮน ฯแฝธ แผฑฮผฮฌฯฮนฮฟฮฝ ฮฑแฝฯฮฟแฟฆ,
24.19 ฮฟแฝฮฑแฝถ ฮดแฝฒ ฯฮฑแฟฯ แผฮฝ ฮณฮฑฯฯฯแฝถ แผฯฮฟฯฯฮฑฮนฯ ฮบฮฑแฝถ ฯฮฑแฟฯ ฮธฮทฮปฮฑฮถฮฟฯฯฮฑฮนฯ แผฮฝ แผฮบฮตฮฏฮฝฮฑฮนฯ ฯฮฑแฟฯ แผกฮผฮญฯฮฑฮนฯ. 24.20 ฯฯฮฟฯฮตฯฯฮตฯฮธฮต ฮดแฝฒ แผตฮฝฮฑ ฮผแฝด ฮณฮญฮฝฮทฯฮฑฮน แผก ฯฯ
ฮณแฝด แฝฮผแฟถฮฝ ฯฮตฮนฮผแฟถฮฝฮฟฯ ฮผฮทฮดแฝฒ ฯฮฑฮฒฮฒฮฌฯแฟณยท 24.21 แผฯฯฮฑฮน ฮณแฝฐฯ ฯฯฯฮต ฮธฮปฮฏฯฮนฯ ฮผฮตฮณฮฌฮปฮท ฮฟแผตฮฑ ฮฟแฝ ฮณฮญฮณฮฟฮฝฮตฮฝ แผฯสผ แผฯฯแฟฯ ฮบฯฯฮผฮฟฯ
แผฯฯ ฯฮฟแฟฆ ฮฝแฟฆฮฝ ฮฟแฝฮดสผ ฮฟแฝ ฮผแฝด ฮณฮญฮฝฮทฯฮฑฮน. 24.22 ฮบฮฑแฝถ ฮตแผฐ ฮผแฝด แผฮบฮฟฮปฮฟฮฒฯฮธฮทฯฮฑฮฝ ฮฑแผฑ แผกฮผฮญฯฮฑฮน แผฮบฮตแฟฮฝฮฑฮน, ฮฟแฝฮบ แผฮฝ แผฯฯฮธฮท ฯแพถฯฮฑ ฯฮฌฯฮพยท ฮดฮนแฝฐ ฮดแฝฒ ฯฮฟแฝบฯ แผฮบฮปฮตฮบฯฮฟแฝบฯ ฮบฮฟฮปฮฟฮฒฯฮธฮฎฯฮฟฮฝฯฮฑฮน ฮฑแผฑ แผกฮผฮญฯฮฑฮน แผฮบฮตแฟฮฝฮฑฮน. 24.23 ฮคฯฯฮต แผฮฌฮฝ ฯฮนฯ แฝฮผแฟฮฝ ฮตแผดฯแฟ แผธฮดฮฟแฝบ แฝงฮดฮต แฝ ฯฯฮนฯฯฯฯ แผค?ฬอฯฮดฮต, ฮผแฝด ฯฮนฯฯฮตฯฯฮทฯฮตยท 24.24 แผฮณฮตฯฮธฮฎฯฮฟฮฝฯฮฑฮน ฮณแฝฐฯ ฯฮตฯ
ฮดฯฯฯฮนฯฯฮฟฮน ฮบฮฑแฝถ ฯฮตฯ
ฮดฮฟฯฯฮฟฯแฟฯฮฑฮน, ฮบฮฑแฝถ ฮดฯฯฮฟฯ
ฯฮนฮฝ ฯฮทฮผฮตแฟฮฑ ฮผฮตฮณฮฌฮปฮฑ ฮบฮฑแฝถ ฯฮญฯฮฑฯฮฑ แฝฅฯฯฮต ฯฮปฮฑฮฝแพถฯฮธฮฑฮน ฮตแผฐ ฮดฯ
ฮฝฮฑฯแฝธฮฝ ฮบฮฑแฝถ ฯฮฟแฝบฯ แผฮบฮปฮตฮบฯฮฟฯฯยท 24.25 แผฐฮดฮฟแฝบ ฯฯฮฟฮตฮฏฯฮทฮบฮฑ แฝฮผแฟฮฝ. 24.26 แผแฝฐฮฝ ฮฟแฝฮฝ ฮตแผดฯฯฯฮนฮฝ แฝฮผแฟฮฝ แผธฮดฮฟแฝบ แผฮฝ ฯแฟ แผฯฮฎฮผแฟณ แผฯฯฮฏฮฝ, ฮผแฝด แผฮพฮญฮปฮธฮทฯฮตยท แผธฮดฮฟแฝบ แผฮฝ ฯฮฟแฟฯ ฯฮฑฮผฮตฮฏฮฟฮนฯ, ฮผแฝด ฯฮนฯฯฮตฯฯฮทฯฮตยท 24.27 แฝฅฯฯฮตฯ ฮณแฝฐฯ แผก แผฯฯฯฮฑฯแฝด แผฮพฮญฯฯฮตฯฮฑฮน แผฯแฝธ แผฮฝฮฑฯฮฟฮปแฟถฮฝ ฮบฮฑแฝถ ฯฮฑฮฏฮฝฮตฯฮฑฮน แผฯฯ ฮดฯ
ฯฮผแฟถฮฝ, ฮฟแฝฯฯฯ แผฯฯฮฑฮน แผก ฯฮฑฯฮฟฯ
ฯฮฏฮฑ ฯฮฟแฟฆ ฯ
แผฑฮฟแฟฆ ฯฮฟแฟฆ แผฮฝฮธฯฯฯฮฟฯ
ยท 24.28 แฝ
ฯฮฟฯ
แผแฝฐฮฝ แพ ฯแฝธ ฯฯแฟถฮผฮฑ, แผฮบฮตแฟ ฯฯ
ฮฝฮฑฯฮธฮฎฯฮฟฮฝฯฮฑฮน ฮฟแผฑ แผฮตฯฮฟฮฏ. 24.29 ฮแฝฮธฮญฯฯ ฮดแฝฒ ฮผฮตฯแฝฐ ฯแฝดฮฝ ฮธฮปฮฏฯฮนฮฝ ฯแฟถฮฝ แผกฮผฮตฯแฟถฮฝ แผฮบฮตฮฏฮฝฯฮฝ แฝ แผฅฮปฮนฮฟฯ ฯฮบฮฟฯฮนฯฮธฮฎฯฮตฯฮฑฮน, ฮบฮฑแฝถ แผก ฯฮตฮปฮฎฮฝฮท ฮฟแฝ ฮดฯฯฮตฮน ฯแฝธ ฯฮญฮณฮณฮฟฯ ฮฑแฝฯแฟฯ, ฮบฮฑแฝถ ฮฟแผฑ แผฯฯฮญฯฮตฯ ฯฮตฯฮฟแฟฆฮฝฯฮฑฮน แผฯแฝธ ฯฮฟแฟฆ ฮฟแฝฯฮฑฮฝฮฟแฟฆ ฮบฮฑแฝถ ฮฑแผฑ ฮดฯ
ฮฝฮฌฮผฮตฮนฯ ฯแฟถฮฝ ฮฟแฝฯฮฑฮฝแฟถฮฝ ฯฮฑฮปฮตฯ
ฮธฮฎฯฮฟฮฝฯฮฑฮน. 24.30 ฮบฮฑแฝถ ฯฯฯฮต ฯฮฑฮฝฮฎฯฮตฯฮฑฮน ฯแฝธ ฯฮทฮผฮตแฟฮฟฮฝ ฯฮฟแฟฆ ฯ
แผฑฮฟแฟฆ ฯฮฟแฟฆ แผฮฝฮธฯฯฯฮฟฯ
แผฮฝ ฮฟแฝฯฮฑฮฝแฟท, ฮบฮฑแฝถ ฯฯฯฮต ฮบฯฯฮฟฮฝฯฮฑฮน ฯแพถฯฮฑฮน ฮฑแผฑ ฯฯ
ฮปฮฑแฝถ ฯแฟฯ ฮณแฟฯ ฮบฮฑแฝถ แฝฯฮฟฮฝฯฮฑฮน ฯแฝธฮฝ ฯ
แผฑแฝธฮฝ ฯฮฟแฟฆ แผฮฝฮธฯฯฯฮฟฯ
แผฯฯฯฮผฮตฮฝฮฟฮฝ แผฯแฝถ ฯแฟถฮฝ ฮฝฮตฯฮตฮปแฟถฮฝ ฯฮฟแฟฆ ฮฟแฝฯฮฑฮฝฮฟแฟฆ ฮผฮตฯแฝฐ ฮดฯ
ฮฝฮฌฮผฮตฯฯ ฮบฮฑแฝถ ฮดฯฮพฮทฯ ฯฮฟฮปฮปแฟฯยท 24.31 ฮบฮฑแฝถ แผฯฮฟฯฯฮตฮปฮตแฟ ฯฮฟแฝบฯ แผฮณฮณฮญฮปฮฟฯ
ฯ ฮฑแฝฯฮฟแฟฆ ฮผฮตฯแฝฐ ฯฮฌฮปฯฮนฮณฮณฮฟฯ ฮผฮตฮณฮฌฮปฮทฯ, ฮบฮฑแฝถ แผฯฮนฯฯ
ฮฝฮฌฮพฮฟฯ
ฯฮนฮฝ ฯฮฟแฝบฯ แผฮบฮปฮตฮบฯฮฟแฝบฯ ฮฑแฝฯฮฟแฟฆ แผฮบ ฯแฟถฮฝ ฯฮตฯฯฮฌฯฯฮฝ แผฮฝฮญฮผฯฮฝ แผฯสผ แผฮบฯฯฮฝ ฮฟแฝฯฮฑฮฝแฟถฮฝ แผฯฯ ฯแฟถฮฝ แผฮบฯฯฮฝ ฮฑแฝบฯแฟถฮฝ. 24.32 แผฯแฝธ ฮดแฝฒ ฯแฟฯ ฯฯ
ฮบแฟฯ ฮผฮฌฮธฮตฯฮต ฯแฝดฮฝ ฯฮฑฯฮฑฮฒฮฟฮปฮฎฮฝยท แฝ
ฯฮฑฮฝ แผคฮดฮท แฝ ฮบฮปฮฌฮดฮฟฯ ฮฑแฝฯแฟฯ ฮณฮญฮฝฮทฯฮฑฮน แผฯฮฑฮปแฝธฯ ฮบฮฑแฝถ ฯแฝฐ ฯฯฮปฮปฮฑ แผฮบฯฯแฟ, ฮณฮนฮฝฯฯฮบฮตฯฮต แฝ
ฯฮน แผฮณฮณแฝบฯ ฯแฝธ ฮธฮญฯฮฟฯยท
24.36 ฮ ฮตฯแฝถ ฮดแฝฒ ฯแฟฯ แผกฮผฮญฯฮฑฯ แผฮบฮตฮฏฮฝฮทฯ ฮบฮฑแฝถ แฝฅฯฮฑฯ ฮฟแฝฮดฮตแฝถฯ ฮฟแผถฮดฮตฮฝ, ฮฟแฝฮดแฝฒ ฮฟแผฑ แผฮณฮณฮตฮปฮฟฮน ฯแฟถฮฝ ฮฟแฝฯฮฑฮฝแฟถฮฝ ฮฟแฝฮดแฝฒ แฝ ฯ
แผฑฯฯ, ฮตแผฐ ฮผแฝด แฝ ฯฮฑฯแฝดฯ ฮผฯฮฝฮฟฯ.
24.38 แฝกฯ ฮณแฝฐฯ แผฆฯฮฑฮฝ แผฮฝ ฯฮฑแฟฯ แผกฮผฮญฯฮฑฮนฯ แผฮบฮตฮฏฮฝฮฑฮนฯ ฯฮฑแฟฯ ฯฯแฝธ ฯฮฟแฟฆ ฮบฮฑฯฮฑฮบฮปฯ
ฯฮผฮฟแฟฆ ฯฯฯฮณฮฟฮฝฯฮตฯ ฮบฮฑแฝถ ฯฮฏฮฝฮฟฮฝฯฮตฯ, ฮณฮฑฮผฮฟแฟฆฮฝฯฮตฯ ฮบฮฑแฝถ ฮณฮฑฮผฮฏฮถฮฟฮฝฯฮตฯ, แผฯฯฮน แผงฯ แผกฮผฮญฯฮฑฯ ฮตแผฐฯแฟฮปฮธฮตฮฝ ฮแฟถฮต ฮตแผฐฯ ฯแฝดฮฝ ฮบฮนฮฒฯฯฯฮฝ,
24.42 ฮณฯฮทฮณฮฟฯฮตแฟฯฮต ฮฟแผถฮฝ, แฝ
ฯฮน ฮฟแฝฮบ ฮฟแผดฮดฮฑฯฮต ฯฮฟฮฏแพณ แผกฮผฮญฯแพณ แฝ ฮบฯฯฮนฮฟฯ แฝฮผแฟถฮฝ แผฯฯฮตฯฮฑฮน.
26.61 ฮแฝฯฮฟฯ แผฯฮท ฮฯฮฝฮฑฮผฮฑฮน ฮบฮฑฯฮฑฮปแฟฆฯฮฑฮน ฯแฝธฮฝ ฮฝฮฑแฝธฮฝ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ ฮบฮฑแฝถ ฮดฮนแฝฐ ฯฯฮนแฟถฮฝ แผกฮผฮตฯแฟถฮฝ ฮฟแผฐฮบฮฟฮดฮฟฮผแฟฯฮฑฮน.
26.63 ฮบฮฑแฝถ แฝ แผฯฯฮนฮตฯฮตแฝบฯ ฮตแผถฯฮตฮฝ ฮฑแฝฯแฟท แผฮพฮฟฯฮบฮฏฮถฯ ฯฮต ฮบฮฑฯแฝฐ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ ฯฮฟแฟฆ ฮถแฟถฮฝฯฮฟฯ แผตฮฝฮฑ แผกฮผแฟฮฝ ฮตแผดฯแฟฯ ฮตแผฐ ฯแฝบ ฮตแผถ แฝ ฯฯฮนฯฯแฝธฯ แฝ ฯ
แผฑแฝธฯ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ.' ' None | sup>
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 |
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77. Plutarch, Romulus, 9.5-9.6 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: โข 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
sup>
9.5 ฯฯ
ฮฝฮธฮตฮผฮญฮฝฯฮฝ ฮดแฝฒ ฯแฝดฮฝ แผฯฮนฮฝ แฝฯฮฝฮนฯฮนฮฝ ฮฑแผฐฯฮฏฮฟฮนฯ ฮฒฯฮฑฮฒฮตแฟฆฯฮฑฮน, ฮบฮฑแฝถ ฮบฮฑฮธฮตฮถฮฟฮผฮญฮฝฯฮฝ ฯฯฯฮฏฯ, แผฮพ ฯฮฑฯฮน ฯแฟท แฟฌฮญฮผแฟณ, ฮดฮนฯฮปฮฑฯฮฏฮฟฯ
ฯ ฮดแฝฒ ฯแฟท แฟฌฯฮผฯฮปแฟณ ฯฯฮฟฯฮฑฮฝแฟฮฝฮฑฮน ฮณแฟฆฯฮฑฯยท ฮฟแผฑ ฮดแฝฒ ฯแฝธฮฝ ฮผแฝฒฮฝ แฟฌฮญฮผฮฟฮฝ แผฮปฮทฮธแฟถฯ แผฐฮดฮตแฟฮฝ, ฯฮตฯฯฮฑฯฮธฮฑฮน ฮดแฝฒ ฯแฝธฮฝ แฟฌฯฮผฯฮปฮฟฮฝ, แผฮปฮธฯฮฝฯฮฟฯ ฮดแฝฒ ฯฮฟแฟฆ แฟฌฮญฮผฮฟฯ
, ฯฯฯฮต ฯฮฟแฝบฯ ฮดฯฮดฮตฮบฮฑ ฯแฟท แฟฌฯฮผฯฮปแฟณ ฯฮฑฮฝแฟฮฝฮฑฮนยท ฮดฮนแฝธ ฮบฮฑแฝถ ฮฝแฟฆฮฝ ฮผฮฌฮปฮนฯฯฮฑ ฯฯแฟฯฮธฮฑฮน ฮณฯ
ฯแฝถ แฟฌฯฮผฮฑฮฏฮฟฯ
ฯ ฮฟแผฐฯฮฝฮนฮถฮฟฮผฮญฮฝฮฟฯ
ฯ. แผฉฯฯฮดฯฯฮฟฯ ฮดสผ แฝ ฮ ฮฟฮฝฯฮนฮบแฝธฯ แผฑฯฯฮฟฯฮตแฟ ฮบฮฑแฝถ ฯแฝธฮฝ แผฉฯฮฑฮบฮปฮญฮฑ ฯฮฑฮฏฯฮตฮนฮฝ ฮณฯ
ฯแฝธฯ แผฯแฝถ ฯฯฮฌฮพฮตฮน ฯฮฑฮฝฮญฮฝฯฮฟฯ. 9.6 แผฯฯฮน ฮผแฝฒฮฝ ฮณแฝฐฯ แผฮฒฮปฮฑฮฒฮญฯฯฮฑฯฮฟฮฝ ฮถแฟดฯฮฝ แผฯฮฌฮฝฯฯฮฝ, ฮผฮทฮดแฝฒฮฝ แฝงฮฝ ฯฯฮตฮฏฯฮฟฯ
ฯฮนฮฝ แผข ฯฯ
ฯฮตฯฮฟฯ
ฯฮนฮฝ แผข ฮฝฮญฮผฮฟฯ
ฯฮนฮฝ แผฮฝฮธฯฯฯฮฟฮน ฯฮนฮฝฯฮผฮตฮฝฮฟฮฝ, ฯฯฮญฯฮตฯฮฑฮน ฮดสผ แผฯแฝธ ฮฝฮตฮบฯแฟถฮฝ ฯฯฮผฮฌฯฯฮฝ, แผฯฮฟฮบฯฮฏฮฝฮฝฯ
ฯฮน ฮดสผ ฮฟแฝฮดแฝฒฮฝ ฮฟแฝฮดแฝฒ ฮปฯ
ฮผฮฑฮฏฮฝฮตฯฮฑฮน ฯฯ
ฯแฝดฮฝ แผฯฮฟฮฝ, ฯฯฮทฮฝฮฟแฟฯ ฮดแฝฒ ฮดฮนแฝฐ ฯฯ
ฮณฮณฮญฮฝฮตฮนฮฑฮฝ ฮฟแฝฮดแฝฒ ฮฝฮตฮบฯฮฟแฟฯ ฯฯฯฯฮตฮนฯฮนฮฝ. แผฮตฯฮฟแฝถ ฮดแฝฒ ฮบฮฑแฝถ ฮณฮปฮฑแฟฆฮบฮตฯ ฮบฮฑแฝถ แผฑฮญฯฮฑฮบฮตฯ ฮถแฟถฮฝฯฮฑ ฮบฯฯฯฮฟฯ
ฯฮน ฯแฝฐ แฝฮผฯฯฯ
ฮปฮฑ ฮบฮฑแฝถ ฯฮฟฮฝฮตฯฮฟฯ
ฯฮนยท ฮบฮฑฮฏฯฮฟฮน ฮบฮฑฯสผ ฮแผฐฯฯฯฮปฮฟฮฝแฝฯฮฝฮนฮธฮฟฯ แฝฯฮฝฮนฯ ฯแฟถฯ แผฮฝ แผฮณฮฝฮตฯฮฟฮน ฯฮฑฮณฯฮฝ;'' None | sup>
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:โ Suppliants, 226 (Dindorf). How shall a bird that preys on fellow bird be clean?'' None |
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78. Tacitus, Annals, 15.41.1, 15.44.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: โข Temple destruction โข 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 Ovidโs , 319, 320, 321
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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 |
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79. Tacitus, Histories, 4.74, 5.7, 5.13 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: โข Destruction โข Genesis, and the Dead Sea, and the destruction of Sodom โข Sodom and Gomorra,destruction of โข Sodom, Sodomite cities, destruction of โข Temple in Jerusalem, Destruction of โข Temple, Destruction โข Titus, and destruction of the Temple โข 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
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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 รข\x80\x94 which Heaven forbid รข\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 |
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80. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข 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
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81. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข 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
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82. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: โข Destruction โข Mishnah, destruction in โข 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
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83. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: โข Temple in Jerusalem, Destruction of โข destruction
Found in books: Allison (2018), 4 Baruch, 19; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 151
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84. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: โข Temple, First, destruction of โข 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
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85. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: โข Destruction of the Second Temple โข Eschatology/Eschatological, Punishment/Destruction โข Temple destruction of Jerusalem โข Temple in Jerusalem, Destruction of โข Temple, Destruction of Second โข Temple, Jerusalem, destruction โข Temple, Jerusalem, destruction, impact of โข Temple, Temple destruction โข destruction of\n, Jerusalem/Jerusalem temple โข destruction of\n, Rome โข destruction of Temple โข 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
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86. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Jerusalem, Roman destruction of โข 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
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87. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: โข 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
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88. Anon., Leviticus Rabba, 22.3 (2nd cent. CE - 5th cent. CE)
Tagged with subjects: โข Temple destruction of Jerusalem โข Temple, Jerusalem, destruction, impact of โข 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
sup>
22.3 ืึผึธืึธืจ ืึทืึตืจ, ืึฐืึดืชึฐืจืึนื ืึถืจึถืฅ, ืึธืึทืจ ืึทืงึผึธืืึนืฉื ืึผึธืจืึผืึฐ ืืึผื ืึทื ึผึฐืึดืืึดืื ืึดื ืึตืื ืึทืชึผึถื ืขืึนืฉืึดืื ืฉืึฐืึดืืืึผืชึดื ืึตืฉื ืึดื ืฉืึฐืืึผืึดืื, ืึฑืึตื: ืึฐืึดืชึฐืจืึนื ืึถืจึถืฅ ืืื', ืึผึทืึผึนื ืึฒื ึดื ืขืึนืฉืึถื ืฉืึฐืึดืืืึผืชึดื. ืึธืึทืจ ืจึทืึผึดื ืึทืึธื ืึผึทืึผึนื ืึทืงึผึธืืึนืฉื ืึผึธืจืึผืึฐ ืืึผื ืขืึนืฉืึถื ืฉืึฐืึดืืืึผืชืึน ืึฒืคึดืึผืึผ ืขึทื ืึฐืึตื ื ึธืึธืฉื ืึฒืคึดืึผืึผ ืขึทื ืึฐืึตื ืฆึฐืคึทืจึฐืึผึตืขึท ืึทืึฒืคึดืึผืึผ ืขึทื ืึฐืึตื ืขึทืงึฐืจึธื ืึทืึฒืคึดืึผืึผ ืขึทื ืึฐืึตื ืึทืชึผืึผืฉื, ืึดืืืึผืก ืึธืจึธืฉืึธืข ื ึดืึฐื ึทืก ืึฐืึตืืช ืงึนืึถืฉื ืึทืงึผึณืึธืฉืึดืื ืึฐืึทืจึฐืึผืึน ืฉืึฐืืึผืคึธื ืึฐืึธืืึน ืึฐืึดืึผึตืจ ืึถืช ืึทืคึผึธืจึนืึถืช, ืึฐื ึธืึทื ืฉืึฐืชึผึตื ืืึนื ืึนืช ืึฐืึดืฆึผึดืืขึท ืกึตืคึถืจ ืชึผืึนืจึธื ืชึผึทืึฐืชึผึตืืึถื ืึผืึฐืขึธืึธื ืขึทื ืึผึทืึผึตื ืึทืึผึดืึฐืึผึตืึท, ืึฐืึธืฆึฐืึธื ืึทืจึฐืึผืึน ืึฐืึตืึธื ืึผึธื. ืึทืื ืึผึฐืึธืึทืจ ืึดืึผึทื ืึทืงึผึธืจึฐืึผึธื ืึนืช, ืึผืึทืื ืึผึฐืึธืึทืจ ืึดื ืึทื ืคึผึธืจ ืึฐืฉืึธืขึดืืจ ืฉืึถื ืืึนื ืึทืึผึดืคึผืึผืจึดืื. ืึดืชึฐืึดืื ืึฐืึธืจึตืฃ ืึผืึฐืึทืึผึตืฃ ืึผึฐืึทืคึผึตื ืึทืขึฐืึธื, ืึธืึทืจ ืึธื ืึธืึตื ืึทืืึผื ืึผึฐืขึธืึตืื ืงึฐืจึธืึธื ืขึดื ืึทืึฐืึผึธื ืึผึทืึผึดืึฐืึผึธืจ ืึฐื ึธืฆึทื ืึตืืึผ, ืึฐืึทืืึผื ืึผึฐืขึธืึตืื ืงึฐืจึธืึธื ืขึดื ืึทืึฐืึผึธื ืึผึฐืืึน ืคึผึธืึธืึดืื ืึผึดืืึตืืึผ ืึฐื ึธืฆึทื ืึตืืึผ. ืึถื ืขึธืฉืึธื ืึผึดื ึผึตืก ืึผึธื ืึผึฐืึตื ืึผึตืืช ืึทืึผึดืงึฐืึผึธืฉื ืึฐื ึธืชึทื ืึฐืชืึนืึฐ ืึผึทืจึฐืึผืึผืชึฐื ึดื ืึทืึทืช ืึฐืึธืจึทื ืืึน ืึทืกึผึฐืคึดืื ึธื, ืึผึตืืึธื ืฉืึถืึผึธืจึทื ืึธืึธื ื ึทืึฐืฉืืึนืึธื ืึผึฐืึทืึผึธื, ืึธืึทืจ ืึผืึนืึถื ืึดื ืฉืึถืึตืื ืึผึนืืึน ืฉืึถื ืึฑืืึนืึผึท ืึถื ืึถืึผึธื ืึผึทืึผึทืึดื, ืึผืึนืจ ืึฑื ืึนืฉื ืึนื ืคึผึธืจึทืข ืึตืึถื ืึถืึผึธื ืึผึทืึผึทืึดื, ืึฐืึตื ืึผืึนืจ ืึทืึผึทืึผืึผื, ืึฐืึตื ืคึผึทืจึฐืขึนื ืึฐืึตืืืึน, ืึทืฃ ืึฒื ึดื ืึผึตืืึธื ืฉืึถืึธืึดืืชึดื ืึผึฐืชืึนืึฐ ืึผึตืืชืึน ืึผืึดืจึฐืฉืืึผืชืึน ืึนื ืึธืึธื ืึธืืึนื ืึทืขึฒืึนื ืึผึดื ืึฐืขึทืึฐืฉืึธืื ืึฐืึธืื ืงึฐืึธืึธื ึดื, ืึธืึทืจ ืืึน ืึทืงึผึธืืึนืฉื ืึผึธืจืึผืึฐ ืืึผื, ืจึธืฉืึธืข, ืึทืึผึถืืึธ ืึผึดืึฐืจึดืึธื ืคึผึฐืืึผืชึธื ืึดืึผึทื ืฉึผืึถืึผึธืจึธืืชึดื ืึดืฉึผืึตืฉืึถืช ืึฐืึตื ืึฐืจึตืืฉืึดืืช ืึฒื ึดื ืคึผืึนืจึตืขึท ืึดืึฐืึธ, ืึดืึผึธื ืจึธืึทื ืึทืงึผึธืืึนืฉื ืึผึธืจืึผืึฐ ืืึผื ืึทืึผึธื ืึฐืขึธืึทื ืึดืึทืขึฐืคึผืึน, ืึผึตืืึธื ืฉืึถืึดืึผึดืืขึท ืึฐืจืึนืึดื ืึธืฆึฐืืึผ ืึผึธื ืึผึฐื ึตื ืจืึนืึดื ืึฐืงึดืึฐืกืึผืืึผ, ื ึฐืงึดืืึธื ืึผึทืจึฐืึผึธืจึทืึธืื, ืึดืึผึธื ืึตืกึดืืงืึผ ืืึน ืึถืช ืึทืึผึถืจึฐืึธืฅ ืึฐื ึดืึฐื ึทืก ืึฐืจึธืึทืฅ, ืึผึตืืึธื ืฉืึถืึผึธืฆึธื ืึธืึฐืืึผ ืืึน ืึผึทืกึผึธื ืึฐืึทืึฐืจึธื ืึฐืึดืึผึตื ืืึน ืึทืงึผึธืืึนืฉื ืึผึธืจืึผืึฐ ืืึผื ืึทืชึผืึผืฉื ืึถืึธื ืึฐื ึดืึฐื ึทืก ืึฐืชืึนืึฐ ืึธืึฐืืึน, ืึฐืึธืึธื ืืึนืึตื ืึฐืืึนืึตืึฐ ืขึทื ืฉืึถืึดืึผึดืืขึท ืึฐืึนืืึน, ืึดืชึฐืึดืื ืึฐื ึทืงึผึตืจ ืึถืช ืึนืืึน, ืึธืึทืจ ืงึดืจึฐืืึผ ืึธืจืึนืคึฐืึดืื ืึดืืคึทืฆึฐืขืึผ ืึนืืึน ืฉืึถื ืืึนืชืึน ืึธืึดืืฉื ืึผืึฐืขืึผ ืึผึทืึผึถื ืึฑืืึนืึผึท ืฉืึถื ืึปืึผึธื ืืึน ื ึดืคึฐืจึทืข ืึตืืึนืชืึน ืึธืึดืืฉื, ืึดืึผึธื ืงึธืจึฐืืึผ ืึธืจืึนืคึฐืึดืื ืึผืคึธืฆึฐืขืึผ ืึถืช ืึนืืึน ืึผืึธืฆึฐืืึผ ืืึน ืึผึฐืืึน ืึผืึนืึธื ืึผึถื ืืึนื ึธื, ืึฐืึธืึธื ืึผืึน ืึดืฉืึฐืงึทื ืฉืึฐืชึผึตื ืึดืึฐืจึธืืึนืช, ืึธืึทืจ ืจึทืึผึดื ืึถืึฐืขึธืึธืจ ืึผึฐืจึทึทืึผึดื ืืึนืกึตื ืชึผึทืึผึธื ืึฒืึตืื ึธื ืึฐืึทืึฒืึดืื ืึผืึนืึธืึธื ืึดื ืึผึตืื ืกึดืึฐืจึธื ืึฐืชึทืจึฐืชึผึตืื ืึดืืึฐืจึทืึธื ืึดื ืึผึตืื ืกึดืึฐืจึธื ืึฐืชึธืงึทื ืึทื ืึผึธื ืงึณืึตื ืึทื, ืึผื ึฐืึธืืึผืืึผ ืึผื ึฐืชึธื ืึผืืึผ ืึผึฐืชืึนืึฐ ืงึฐืขึธืจึธื ืึทืึทืช, ืึผึธื ืึทืื ืึผึทืึฒืึธื ืึธืึตืื ืฉืึธื ึตื ืึฒืึธื ืึธืึตืื ืฉืึธื ึตื, ืคึธืจึทื ืึทืชึผืึผืฉืึธื ืคึผึธืจึทื ื ึดืฉืึฐืึธืชึธื ืึผึฐืึดืืืึผืก ืึธืจึธืฉืึธืข."" None | sup>
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, โHe 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.โ 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, โIt 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!โ The Holy One said, โBy your life, I will punish you with the most insignificant of my creatures.โ 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: โConqueror of the Barbarians.โ 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, โCall 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.โ 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 |
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89. Cassius Dio, Roman History, 69.12-69.13 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: โข Temple, Jerusalem, destruction, impact of โข Theaters, and destruction of synagogues โข destruction of Temple โข 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
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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 |
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90. Tertullian, Apology, 18.8, 21.1 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: โข (Great) Library of Alexandria, destruction by Christians โข Jerusalem,destruction of โข Temple (Jerusalem), destruction โข 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
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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 |
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91. None, None, nan (2nd cent. CE - 5th cent. CE)
Tagged with subjects: โข Temple destruction of Jerusalem โข 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
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92. None, None, nan (2nd cent. CE - 4th cent. CE)
Tagged with subjects: โข Destruction of the Second Templereactions to โข Temple destruction of Jerusalem โข Temple, Destruction of โข Temple, Jerusalem, destruction, impact of โข Temple, destruction of โข 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
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93. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: โข 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 ืืืจื ืืืืื ืืื ืคืืจืฉืืื ืืืจื ื ืืืืื ืืื ืคืืจืฉืืื ืขื ืฉืคืืจืฉื ืืงื"ื ืืขืฆืื ืฉื ืืืจ (ืืจืืืื ื, ืื) ืืืืืจ ื\' ืขื ืขืืื ืืช ืชืืจืชื ืืฉืจ ื ืชืชื ืืคื ืืื ืืืจ ืจื ืืืืื ืืืจ ืจื ืฉืื ืืจืื ืืชืืจื ืชืืืื,ืืืจ ืจื ืืื ืืื ืืืชืื (ืืฉืื ืื, ืื) ืืื ื ืืื ืชื ืื ืืืื ืืืงืจื ืืกืืืื ืชืืืข ืืื ื ืืื ืชื ืื ืืืื ืื ืช"ื ืื ืช"ื ืืืงืจื ืืกืืืื ืชืืืข ืื ืช"ื ืื ืข"ื ืืืจ ืขืืื ืืืื ื ืืืืจื ืืื ืฉื ืืกืชืืจื ืืืืื ื ืงืืฉ ืงืืฉ ืงืจืื,ืืืจ ืืื ืจ\' ืืจืืื ืืจ\' ืืืจื ืืื ืืืชืื (ืืืื ื, ืื) ืงืื ืืืืื ืฉื ืืื ืืขืื ืืคืฉื ืืืื ืื ืืื ืื ืืืขืื ื ืืงืื ืืืืื ืฉื ืืื ืืื ืื ืืืงืืื ืขืฆืื ืขื ืืืจื ืชืืจื ืืขืื"ื ื ืขืฉื ืืืื ืืขืื"ื ืืื ืืืฉืื ืขืฆืื ืืขืื ืขื ืืืจื ืชืืจื ืืขืื"ื ื ืขืฉื ืืคืฉื ืืขืื"ื,ืจืืฉ ืืงืืฉ ืืื ืืฆืืื ืืขืจืชื ืืจืื ื ืื ืืื ืืืขืจืชืื ืืจ\' ืืืื ืืืขืืื ืืื ืื ืืืฉ ืืขืชืื ืืืจ ืจืืฉ"ืข ืื ืคืืคืืชื ืชืืจื ืืืืชื ืืฆืชื ืืช ืงืื ืืืืจื ืื ืชืืจื ืืืืชื ืคืืคืืช ืชืืจื ืืืืชื ืื ืจืืืฆืช,ืื ืืื ืืื ืฆื ืจ\' ืื ืื ื ืืจ\' ืืืื ืืืจ ืืื ืจ\' ืื ืื ื ืืจ\' ืืืื ืืืื ืืืื ืงื ืืื ืฆืืช ื"ื ืื ืืฉืชืืื ืชืืจื ืืืฉืจืื ืืืืจื ื ืื ืืคืืืคืืื ืืืจ ืืื ืจ\' ืืืื ืืจ\' ืื ืื ื ืืืื ืืืื ืงื ืืื ืฆืืช ืืขืืื ืืชืืจื ืืื ืชืฉืชืื ืืืฉืจืื,ืืื ืขืืืื ื ืืืืื ื ืืฉืืื ื ืืืชื ื ืืืืืื ื ื ืืฉืื ืืฆืืืื ื ืืื ืืืืืืื ื ืืฉืจืืืื ืืืชืื ืืืจืืื ื ืืืืืชื ืืืชืื ื ืืืฉื ืืืืฉื ืืกืืืงื ื ืืืชื ืืืงืจืื ื ืืืฉื ืื ืืงื ืืืืฉื ืืืืฉื ืืืชื ืื ื ืฉืืชื ืื ืืงื ืฉืืชื ืกืืจื ืืืืจื ื ืืื ืขื ืืืืจื ื ืืืชืื ื ืืงืจื ืืืืื ืืืชื ื ืืืืื ืืขืืื ืื ืืชืืจื ืืื ืชืฉืชืื ืืืฉืจืื,ืืืื ื ืืืืจ ืจืื ืืื ืืืืืื ืืขืฉื ืืืื ืืืจ ืืื ืจ\' ืืฉืืขืื ืืจ\' ืืืกื ืืคื\' ืืืจ ืืืจ ืืื ืืื ืืคื\' ืืืื ืืืจ ืืื ื"ื ืื ืชืื ืืืืช ืืืฉืจืื,ืืืจ ืจ\' ืืืจื ืืืฉ ื ืจืื ืื ืจ\' ืืืกื ืืจ\' ืื ืื ื ืืืจืชื ืื ืืฆื ืื ืืชื ืชืงืืข ืืืจ ืื ืืฆื ืจ\' ืืืื ื ืืจ\' ืืืื ื ืืฆื ืื ืืฆื ืจ\' ืื ืื ืืจ\' ืื ืื ืืฆื ืื ืืฆื ืจ\' ืื ืื ื ืืจ\' ืื ืื ื ืืฆื ืื ืืฆื ืจ\' ืืืื ืืืจืชื ืื ืืจ\' ืืืื ื ืืฆื ืจ\' ืืืื ืื ืืืจ ืื ืืืชืจ ืืืงืืงืื ืื ืืจื ืืืขืืจืื ืืืฉื ืืื ืืขืืื ืืจ ื ืคืื ืืชืื,ืืืจ ืจื ืืืืื ืืฉืชืขื ืื ืจื ืืืืื ืืจ ืกืืจืืงื ืืื ืืื ืืืื ืืจืื ื ืืืื ืฉืืื ืืืืื ืืืื ืืืฆืคืจื ืืื ืฉืคืืจื ืขืื ืื ืืืืืจืชื ืืืืื ืืืืืงืืื ืื ืืจื ืืืจื ืืื ืืื ืืื ืืืืจ ืื ืืืืจื ืืื ืืืืืื ืืืื ืื ืจืื ื ืื ืกืืงื ืืืชืืืชื ืืจืงืืข ืืืจ ืื ืืืืืื ืืฆืืช ืืืกืชืืืื ืืื ืืืจ ืืืืืจืงื ืืจ\' ืืืื ืืื ืชืกืชืื ืืื ืืื ืกืืื ืืืื ืืืืืื ืืืื ืืืืื ืื ืกืืงื ืื ืืชื ืืืจ ืืืืืจืงื ืืจ\' ืืืื ืืื ืคืฉืื ืกืืืง ืื ืืืช,ืื ืืฆืื ืืืืงืื ืื ืคืฉืื ืืกืชืืื ืื ืืชื ืชืจื ืืืืืื ืื ืืจื ืืืืืืื ืืืืื ืืืจื ืืกืืื ืื ืืขืื ืื ืืืืจ ืืืื ืืฉืชืืื ืืืขืจืชืื ืืืื ื ืืชื ืืืชื ืืืจ ืืชื ืื ื ืืืชืกืื,ืืืืื ืืื ืฉืืื ืืืชืืืชื ืืจืื ืืืื ืื ืจืืฉ ืืจืื ืืื ื ืื ืืื ืืื ืืชื ื"ื ืืื ืืขืื ื ืื ืืื ืืืจ ืืืจ ืืื ืืืืืงืืื ื ืืืืจืื ืืืฉืื ื ืืืื ืืืฆืื ืืืื ืื ื ืืื ืืื ืืืฆืืง ืืื ืืืขืงื ืืืืงืืื ืื ืืืื ืืืื ืกืืจื ืชืงืคื ืืจืืื ืืืืืชื ืืื ืืืฉืื ืืื ืืื ืื,ื"ื ืืืฉ ืืืืืชื ืืขืืื ืืื ืืืจ ืืื ืืืื ืจ\' ืืืื ืืื ืื ืืืจ ืจืื ืชืขื ืืชื ืืืชืื ืื ืืจ\' ืืืื ืืื ืื ืืืจ ืืฉืื ืืจืื ืื ืฉืื ืืืงื ืืืจ ืืืจืื ืืืฉื ืืืชื ืืืืจื ืื ืืื ืืืืืจ ืืืื ืืืชืื ืจืืฉ ืขืืื,ืืืจื ืืจืงืืขื ืืื ืืื ืจืืื ืืขืืื ืืืจื ืืืืื ืืชืืืื ืืืืืื ืืืืืื ืฉืชืื ืคืืืกื ืื ืืจื ืืชื ืืืืื ืืื ืืืืื ืื ืืจื ืขื ืืื ืืืื ืืืจืืื ืื,ืฉืืืื ืืจืืื ืื ืืกืืื ืืจืื ืืื ืืืฉ ืจืื ืืขืื ืื ื"ื ืืืืื ืื ืกืื ื"ื ืื ืืืืื ื ืืฉืืจ ืื ืืฉืืจ ื"ื ืื ืืืืื ื ืืื ืืืชืื ืืื ืืืืืชื ืืกืื ื ืชืืชื ืื ืกืืื ืืืืชืกื,ืืื ืงื ืืฆืืขืจ ืจืื ืืืกืืืื ืืื ืืื ืืกืชืืืขื ืืืืชื ื"ื ืื ืืฆืืขืจ ืืจ ืืืืื ืืื ืื ืกืืคืจื ืืืื ืืจืืฉืื ืืืชืื ืืื ืฉืืืื ืืจืืื ืื'' 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: โAnd the Lord says: Because they have forsaken My Torah which I set before themโ (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 แธคama says: What is the meaning of that which is written: โIn the heart of him that has discernment wisdom rests; but in the inward part of fools it makes itself knownโ (Proverbs 14:33)? โIn the heart of him who has discernment wisdom restsโ; this is a Torah scholar, son of a Torah scholar. โBut in the inward part of fools it makes itself knownโ; 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: โThe humble and great are there; and the servant is free from his masterโ (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.,ยง 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 แธคiyya, 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 แธคiyya? 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 แธคanina and Rabbi แธคiyya would debate matters of Torah, Rabbi แธคanina would say to Rabbi แธคiyya: 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 แธคiyya said to Rabbi แธคanina: 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 แธคiyya 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 แธคiyya! Rabbi Yishmael, son of Rabbi Yosei, said to Rabbi Yehuda HaNasi: Are his deeds even greater than the Masterโs, 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 แธคiyya. Rabbi Zeira said: Last night, Rabbi Yosei, son of Rabbi แธคanina, 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 Yoแธฅa. I asked: And Rabbi Yoแธฅa is near whom? He replied: Near Rabbi Yannai. And Rabbi Yannai is near whom? Near Rabbi แธคanina. And Rabbi แธคanina is near whom? Near Rabbi แธคiyya. Rabbi Zeira added: I said to Rabbi Yosei: But isnโt Rabbi Yoแธฅa worthy of being placed near Rabbi แธคiyya? He said to me: In a place of fiery sparks and burning fires, who can bring Rabbi Yoแธฅa, son of Nappaแธฅa, there?,Rav แธคaviva said: Rav แธคaviva 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 แธคiyya, upon whom you may not gaze. I asked Elijah: What are the signs of Rabbi แธคiyyaโs chariot, so I will know when not to look? He said: Angels accompany all of the other Sagesโ chariots as they ascend and descend, except for the chariot of Rabbi แธคiyya, 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 แธคiyyaโs 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 แธคiyyaโs burial cave in supplication. I said: I study the baraitot of the Master, Rabbi แธคiyya; 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 แธคiyya and his sons. Rabbi Yehuda HaNasi decreed a fast, and the Sages brought Rabbi แธคiyya and his sons down to the pulpit to pray on behalf of the congregation. Rabbi แธคiyya recited the phrase in the Amida prayer: Who makes the wind blow, and the wind blew. Rabbi แธคiyya 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 แธคiyya from reciting the phrase: Who revives the dead.,ยง The Gemara relates: Shmuel Yarแธฅinaโa 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 Yarแธฅinaโa as a rabbi but was unsuccessful, as Shmuel always demurred. Shmuel Yarแธฅinaโa 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 Yarแธฅinaโa'' None |
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94. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: โข Destruction โข Temple in Jerusalem, Destruction of โข Temple, Destruction of โข Temple, destruction of โข Temple, sacrificial cult (in Jerusalem), Destruction โข destruction โข temple, absence/destruction of โข 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 ืงืฉืื ืืจืื ืืืืจ ืืืจืื ืืืืจ ืชืจื ืชื ืื ืืืืื ืืจืื ืืืืจ,ืงืฉืื ืืจืื ืืืืขืืจ ืืืจืื ืืืืขืืจ,ืชืจื ืชื ืื ืืืืื ืืจืื ืืืืขืืจ ืืืืืขืืช ืืืื ืจืืฉื ืืื ืจืื ืืืืขืืจ ืืื:,ืขื ืกืืฃ ืืืฉืืืจื:,ืืื ืงืกืืจ ืจืื ืืืืขืืจ ืื ืงืกืืจ ืฉืืฉ ืืฉืืจืืช ืืื ืืืืื ืืืื ืขื ืืจืืข ืฉืขืืช ืืื ืงืกืืจ ืืจืืข ืืฉืืจืืช ืืื ืืืืื ืืืื ืขื ืฉืืฉ ืฉืขืืช,ืืขืืื ืงืกืืจ ืฉืืฉ ืืฉืืจืืช ืืื ืืืืื ืืื ืงื ืืฉืืข ืื ืืืืื ืืฉืืจืืช ืืจืงืืข ืืืืื ืืฉืืจืืช ืืืจืขื ืืชื ืื ืจืื ืืืืขืืจ ืืืืจ ืฉืืฉ ืืฉืืจืืช ืืื ืืืืื ืืขื ืื ืืฉืืจ ืืืฉืืจ ืืืฉื ืืงืืืฉ ืืจืื ืืื ืืฉืืื ืืืจื ืฉื ืืืจ ื' ืืืจืื ืืฉืื ืืืืขืื ืงืืฉื ืืชื ืงืืื ืฉืืื ืืฉืื ืขื ื ืืื,ืืกืืื ืืืืจ ืืฉืืจื ืจืืฉืื ื ืืืืจ ื ืืขืจ ืฉื ืื ืืืืื ืฆืืขืงืื ืฉืืืฉืืช ืชืื ืืง ืืื ืง ืืฉืื ืืื ืืืฉื ืืกืคืจืช ืขื ืืขืื.,ืืื ืงื ืืฉืื ืจืื ืืืืขืืจ ืื ืชืืืช ืืฉืืจืืช ืงื ืืฉืื ืชืืืช ืืฉืืจื ืจืืฉืื ื ืกืืื ื ืืื ืื ืืืจืชื ืืื ืื ืกืืฃ ืืฉืืจืืช ืงื ืืฉืื ืกืืฃ ืืฉืืจื ืืืจืื ื ืืื ืื ืกืืื ื ืืืื ืืื,ืืื ืืฉืื ืกืืฃ ืืฉืืจื ืจืืฉืื ื ืืชืืืช ืืฉืืจื ืืืจืื ื ืืืืฆืขืืช ืืืืฆืขืืชื ืืืืืขืืช ืืืื ืืืืื ืกืืฃ ืืฉืืจืืช ืงื ืืฉืื ืืื ืชืืื ืืืจืื ื ืื ืฆืจืื,ืืืื ื ืคืงื ืืื ื ืืืืงืจื ืงืจืืืช ืฉืืข ืืืื ืืื ื ืืืืช ืืคื ืืื ืืืข ืืื ืงืจืืืช ืฉืืข ืืืืช ืืืื ืืืฉื ืืกืคืจืช ืขื ืืขืื ืืชืื ืืง ืืื ืง ืืฉืื ืืื ืืืงืื ืืืืงืจื.,ืืืจ ืจื ืืฆืืง ืืจ ืฉืืืื ืืฉืืื ืืจื ื' ืืฉืืจืืช ืืื ืืืืื ืืขื ืื ืืฉืืจ ืืืฉืืจ ืืืฉื ืืงืืืฉ ืืจืื ืืื ืืฉืืื ืืืจื ืืืืืจ ืืื ืืื ืื ืฉืืขืื ืืชืืื ืืืจืืชื ืืช ืืืชื ืืฉืจืคืชื ืืช ืืืืื ืืืืืืชืื ืืืื ืืืืืช ืืขืืื:,ืชื ืื ืืืจ ืจืื ืืืกื ืคืขื ืืืช ืืืืชื ืืืื ืืืจื ืื ืื ืกืชื ืืืืจืื ืืืช ืืืืจืืืช ืืจืืฉืืื ืืืชืคืื ืื ืืืืื ืืืืจ ืืืื ืืฉืืจ ืื ืขื ืืคืชื (ืืืืชืื ืื) ืขื ืฉืกืืืืชื ืชืคืืชื ืืืืจ ืฉืกืืืืชื ืชืคืืชื ืืืจ ืื ืฉืืื ืขืืื ืจืื ืืืืจืชื ืื ืฉืืื ืขืืื ืจืื ืืืืจื ืืืืจ ืื ืื ื ืืคื ื ืื ื ืื ืกืช ืืืืจืื ืื ืืืจืชื ืื ืืืชืคืื ืืืืจ ืื ืืื ืื ืืืชืคืื ืืืจื ืืืืจืชื ืื ืืชืืืจื ืืืืชื ืฉืื ืืคืกืืงื ืื ืขืืืจื ืืจืืื ืืืืจ ืื ืืื ืื ืืืชืคืื ืชืคืื ืงืฆืจื,ืืืืชื ืฉืขื ืืืืชื ืืื ื ืฉืืฉื ืืืจืื ืืืืชื ืฉืืื ื ืื ืกืื ืืืืจืื ืืืืืชื ืฉืืชืคืืืื ืืืจื ืืืืืชื ืฉืืืชืคืื ืืืจื ืืชืคืื ืชืคืื ืงืฆืจื,ืืืืจ ืื ืื ื ืื ืงืื ืฉืืขืช ืืืืจืื ืื ืืืืจืชื ืื ืฉืืขืชื ืืช ืงืื ืฉืื ืืืช ืืืื ื ืืืืืจืช ืืื ืืื ืื ืฉืืขืื ืืชืืื ืืืจืืชื ืืช ืืืชื ืืฉืจืคืชื ืืช ืืืืื ืืืืืืชืื ืืืื ืืืืืืช ืืืืจ ืื ืืืื ืืืื ืจืืฉื ืื ืฉืขื ืื ืืืื ืืืืจืช ืื ืืื ืืื ืืื ืืืื ืฉืืฉ ืคืขืืื ืืืืจืช ืื ืืื ืื ืืืื ืืื ืืฉืขื ืฉืืฉืจืื ื ืื ืกืื ืืืชื ืื ืกืืืช ืืืืชื ืืืจืฉืืช ืืขืื ืื ืืื ืฉืืื ืืืืื ืืืืจื ืืงืืืฉ ืืจืื ืืื ืื ืขื ืข ืจืืฉื ืืืืืจ ืืฉืจื ืืืื ืฉืืงืืกืื ืืืชื ืืืืชื ืื ืื ืื ืืื ืฉืืืื ืืช ืื ืื ืืืื ืืื ืืื ืื ืฉืืื ืืขื ืฉืืืื ืืืืื:,ืชื ื ืจืื ื ืืคื ื ืฉืืฉื ืืืจืื ืืื ื ืื ืกืื ืืืืจืื ืืคื ื ืืฉื ืืคื ื ืืืคืืืช ืืืคื ื ืืืืืงืื. ืืคื ื ืืฉื ืืชืืคืืง ืืื ืืฉืื ืืคืืืช" '26b ืชื ื ืจืื ื ืืขื ืืื ืืชืคืื ืื ืื ืืขืจื ืฉืืช ืืชืคืื ืืืื ืฉืืช ืฉืชืื ืืขื ืืื ืืชืคืื ืื ืื ืืฉืืช ืืชืคืื ืืืืฆืื ืฉืืช ืฉืชืื ืฉื ืืื ืืืืื ืืจืืฉืื ื ืืืื ื ืืืืื ืืฉื ืื ืืื ืืืืื ืืฉื ืื ืืื ืืืืื ืืจืืฉืื ื ืฉื ืื ืขืืชื ืื ืจืืฉืื ื ืื ืขืืชื ืื,ืืืืืจื ืืืืื ืืื ืืืืื ืืงืืืืชื ืืืื ืืื ืฆืื ืืื ืืืืืจืื ื ืืื,ืืจืืื ืื ืืขื ืืื ืืืืืจ ืืืืจืืช ืืฉืืื ืืชืืืืช ืืืชืื ืืฉืืื ืืืจืืช ืืฉื ืื ืืืืืจืื ืืืชื ืืืืื ืืืื ื ืืืขืช ืืื ืืืืืจืื ืืืชื ืืคื ื ืฉืืืื ืืืืืจื ืขื ืืืืก ืงืฉืื,ืืืชืืจ ืจืื ืืืกื ืืจืื ืื ืื ื ืืืจ ืชืคืืืช ืืืืช ืชืงื ืื ืจืื ืืืืฉืข ืื ืืื ืืืจ ืชืคืืืช ืื ืื ืชืืืืื ืชืงื ืื,ืชื ืื ืืืืชืื ืืจ\' ืืืกื ืืจืื ืื ืื ื ืืชื ืื ืืืืชืื ืืจืื ืืืืฉืข ืื ืืื ืชื ืื ืืืืชืื ืืจืื ืืืกื ืืจ\' ืื ืื ื ืืืจืื ืชืงื ืชืคืืช ืฉืืจืืช ืฉื ื\' (ืืจืืฉืืช ืื, ืื) ืืืฉืื ืืืจืื ืืืงืจ ืื ืืืงืื ืืฉืจ ืขืื ืฉื ืืืื ืขืืืื ืืื ืชืคืื ืฉื ืืืจ (ืชืืืื ืงื, ื) ืืืขืื ืคืื ืืก ืืืคืื,ืืฆืืง ืชืงื ืชืคืืช ืื ืื ืฉื ืืืจ (ืืจืืฉืืช ืื, ืกื) ืืืฆื ืืฆืืง ืืฉืื ืืฉืื ืืคื ืืช ืขืจื ืืืื ืฉืืื ืืื ืชืคืื ืฉื ืืืจ (ืชืืืื ืงื, ื) ืชืคืื ืืขื ื ืื ืืขืืฃ ืืืคื ื ื\' ืืฉืคืื ืฉืืื,ืืขืงื ืชืงื ืชืคืืช ืขืจืืืช ืฉื ืืืจ (ืืจืืฉืืช ืื, ืื) ืืืคืืข ืืืงืื ืืืื ืฉื ืืืื ืคืืืขื ืืื ืชืคืื ืฉื ืืืจ (ืืจืืืื ื, ืื) ืืืชื ืื ืชืชืคืื ืืขื ืืขื ืืื ืืื ืชืฉื ืืขืื ืจื ื ืืชืคืื ืืื ืชืคืืข ืื,ืืชื ืื ืืืืชืื ืืจ\' ืืืืฉืข ืื ืืื ืืคื ื ืื ืืืจื ืชืคืืช ืืฉืืจ ืขื ืืฆืืช ืฉืืจื ืชืืื ืฉื ืฉืืจ ืงืจื ืืืืื ืขื ืืฆืืช ืืจืื ืืืืื ืืืืจ ืขื ืืจืืข ืฉืขืืช ืฉืืจื ืชืืื ืฉื ืฉืืจ ืงืจื ืืืืื ืขื ืืจืืข ืฉืขืืช,ืืืคื ื ืื ืืืจื ืชืคืืช ืืื ืื ืขื ืืขืจื ืฉืืจื ืชืืื ืฉื ืืื ืืขืจืืื ืงืจื ืืืืื ืขื ืืขืจื ืจืื ืืืืื ืืืืจ ืขื ืคืื ืืื ืื ืฉืืจื ืชืืื ืฉื ืืื ืืขืจืืื ืงืจื ืืืืื ืขื ืคืื ืืื ืื,ืืืคื ื ืื ืืืจื ืชืคืืช ืืขืจื ืืื ืื ืงืืข ืฉืืจื ืืืจืื ืืคืืจืื ืฉืื ื ืชืขืืื ืืืขืจื ืงืจืืื ืืืืืืื ืื ืืืืื,ืืืคื ื ืื ืืืจื ืฉื ืืืกืคืื ืื ืืืื ืฉืืจื ืงืจืื ืฉื ืืืกืคืื ืงืจื ืื ืืืื ืจืื ืืืืื ืืืืจ ืขื ืฉืืข ืฉืขืืช ืฉืืจื ืงืจืื ืืืกืฃ ืงืจื ืืืืื ืขื ืฉืืข ืฉืขืืช,ืืืืื ืืื ืื ืื ืืืืื ืืฉืฉ ืฉืขืืช ืืืืฆื ืืืืขืื ืืืืื ืืื ืื ืื ืงืื ื ืืชืฉืข ืฉืขืืช ืืืืฆื ืืืืขืื,ืืืืขืื ืืื ืจืื ืืืืื ืคืื ืื ืื ืงืื ืงืืืจ ืื ืคืื ืื ืื ืืืจืื ื ืงืืืจ ืชื ืฉืืข ืืชื ืื ืจ\' ืืืืื ืืืืจ ืคืื ืืื ืื ืืืจืื ื ืืืจื ืืืื ื"ื ืฉืขืืช ืืกืจ ืจืืืข,ื ืืื ืชืืืื ืชืืืืชืื ืืจ\' ืืืกื ืืจ\' ืื ืื ื ืืืจ ืื ืจ\' ืืืกื ืืจ\' ืื ืื ื ืืขืืื ืืืื ืื ืชืคืืืช ืืืืช ืชืงื ืื ืืืกืืืื ืื ืจืื ื ืืงืจืื ืืช ืืื ืื ืชืืื ืืื ืชืคืืช ืืืกืฃ ืืจ\' ืืืกื ืืจ\' ืื ืื ื ืืื ืชืงื ื ืืื ืชืคืืืช ืืืืช ืชืงื ืื ืืืกืืืื ืื ืจืื ื ืืงืจืื ืืช:,ืจืื ืืืืื ืืืืจ ืขื ืืจืืข ืฉืขืืช: ืืืืขืื ืืื ืขื ืืขื ืืืื ืื ืืืื ืขื ืืื ืขื ืืืื ืชื ืฉืืข ืจ\' ืืืืื ืืืืจ ืขื ืคืื ืืื ืื ืื ืืืจืช ืืฉืืื ืขื ืืื ืขื ืืืื ืืืื ื ืืืืื ืืื ืจ\' ืืืืื ืืจืื ื ืืื ืื ืืืจืช ืขื ืืขื ืืืื ืจ\' ืืืืื'32b ืืืจ ืจ\' ืืืขืืจ ืืืืื ืชืคืื ืืืชืจ ืืืขืฉืื ืืืืื ืฉืืื ืื ืืืื ืืืขืฉืื ืืืืื ืืืชืจ ืืืฉื ืจืืื ื ืืขืค"ื ืื ื ืขื ื ืืื ืืชืคืื ืฉื ืืืจ (ืืืจืื ื, ืื) ืื ืชืืกืฃ ืืืจ ืืื ืืกืืื ืืื ืขืื ืจืืฉ ืืคืกืื:,ืื"ืจ ืืืขืืจ ืืืืื ืชืขื ืืช ืืืชืจ ืื ืืฆืืงื ืืื ืืขืื ืื ืืืืคื ืืื ืืืืื ื:,ืื"ืจ ืืืขืืจ ืืืืื ืชืคืื ืืืชืจ ืื ืืงืจืื ืืช ืฉื ื\' (ืืฉืขืืื ื, ืื) ืืื ืื ืจืื ืืืืืื ืืืชืื ืืืคืจืฉืื ืืคืืื,ื"ืจ ืืืื ื ืื ืืื ืฉืืจื ืืช ืื ืคืฉ ืื ืืฉื ืืช ืืคืื ืฉื ื\' (ืืฉืขืืื ื, ืื) ืืืืื ืืืื ืืืื:,ืื"ืจ ืืืขืืจ ืืืื ืฉืืจื ืืืช ืืืงืืฉ ื ื ืขืื ืฉืขืจื ืชืคืื ืฉื ืืืจ (ืืืื ื, ื) ืื ืื ืืืขืง ืืืฉืืข ืฉืชื ืชืคืืชื ืืืข"ืค ืฉืฉืขืจื ืชืคืื ื ื ืขืื ืฉืขืจื ืืืขื ืื ื ื ืขืื ืฉื ืืืจ (ืชืืืื ืื, ืื) ืฉืืขื ืชืคืืชื ื\' ืืฉืืขืชื ืืืืื ื ืื ืืืขืชื ืื ืชืืจืฉ,ืจืื ืื ืืืจ ืชืขื ืืชื ืืืืื ืืขืืื ืืฉืื ืฉื ื\' (ืืืื ื, ืื) ืกืืืชื ืืขื ื ืื ืืขืืืจ ืชืคืื:,ืื"ืจ ืืืขืืจ ืืืื ืฉืืจื ืืืช ืืืงืืฉ ื ืคืกืงื ืืืืช ืืจืื ืืื ืืฉืจืื ืืืืืื ืฉืืฉืืื ืฉื ื\' (ืืืืงืื ื, ื) ืืืชื ืงื ืื ืืืืช ืืจืื ืื ืชืชื ืืืชื ืงืืจ ืืจืื ืืื ื ืืืื ืืขืืจ:,ื"ืจ ืื ืื ื"ืจ ืื ืื ื ืื ืืืืจืื ืืชืคืืชื ืืื ืชืคืืชื ืืืืจืช ืจืืงื ืื ื ืื ืืืฉื ืจืืื ื ืฉื ื\' (ืืืจืื ื, ืื) ืืืชืคืื ืื ื\' ืืืชืื ืืชืจืื ืืืฉืืข ื\' ืืื ืื ืืคืขื ืืืื,ืืื ื ืืื ื"ืจ ืืืื ืืจ ืืื ื"ืจ ืืืื ื ืื ืืืืจืื ืืชืคืืชื ืืืขืืื ืื ืกืืฃ ืื ืืืื ืืื ืื ืฉื ื\' (ืืฉืื ืื, ืื) ืชืืืืช ืืืืฉืื ืืืื ืื ืืื ืชืงื ืชืื ืืขืกืืง ืืชืืจื ืฉื ื\' (ืืฉืื ืื, ืื) ืืขืฅ ืืืื ืชืืื ืืื ืืืื ืขืฅ ืืืื ืืื ืชืืจื ืฉื ืืืจ (ืืฉืื ื, ืื) ืขืฅ ืืืื ืืื ืืืืืืงืื ืื ืื ืงืฉืื ืื ืืืืจืื ืืืขืืื ืื ืื ืืืืจืื ืืื ืืขืืื ืื,ื"ืจ ืืื ืืจ\' ืื ืื ื ืื ืจืื ืืื ืฉืืชืคืื ืืื ื ืขื ื ืืืืืจ ืืืชืคืื ืฉื ืืืจ (ืชืืืื ืื, ืื) ืงืื ืื ื\' ืืืง ืืืืืฅ ืืื ืืงืื ืื ื\':,ืช"ืจ ืืจืืขื ืฆืจืืืื ืืืืง ืืืื ืื ืชืืจื ืืืขืฉืื ืืืืื ืชืคืื ืืืจื ืืจืฅ,ืชืืจื ืืืขืฉืื ืืืืื ืื ืื ืฉื ื\' (ืืืืฉืข ื, ื) ืจืง ืืืง ืืืืฅ ืืื ืืฉืืืจ ืืืขืฉืืช ืืื ืืชืืจื ืืืง ืืชืืจื ืืืืฅ ืืืขืฉืื ืืืืื,ืชืคืื ืื ืื ืฉื ื\' ืงืื ืื ื\' ืืืง ืืืืืฅ ืืื ืืงืื ืื ื\',ืืจื ืืจืฅ ืื ืื ืฉื ื\' (ืฉืืืื ื ื, ืื) ืืืง ืื ืชืืืง ืืขื ืขืื ื ืืื\':,(ืืฉืขืืื ืื, ืื) ืืชืืืจ ืฆืืื ืขืืื ื ื\' ืื\' ืฉืืื ื ืืืื ื ืขืืืื ืืืื ื ืฉืืืื ืืืจ ืจ"ื ืืืจื ืื ืกืช ืืฉืจืื ืืคื ื ืืงื"ื ืจืืฉ"ืข ืืื ื ืืฉื ืืฉื ืขื ืืฉืชื ืจืืฉืื ื ืืืืจ ืืขืฉื ืืจืืฉืื ื ืืชื ืขืืืชื ื ืืฉืืืชื ื,ืืืจ ืื ืืงื"ื ืืชื ื"ื ืืืืืช ืืจืืชื ืืจืงืืข ืืขื ืื ืืื ืืืื ืืจืืชื ืื ืฉืืฉืื ืืื ืืขื ืื ืืื ืืืื ืืจืืชื ืื ืฉืืฉืื ืืืืื ืืขื ืื ืืืืื ืืืืืื ืืจืืชื ืื ืฉืืฉืื ืจืืืื ืืขื ืื ืจืืืื ืืจืืืื ืืจืืชื ืื ืฉืืฉืื ืงืจืืื ืืขื ืื ืงืจืืื ืืงืจืืื ืืจืืชื ืื ืฉืืฉืื ืืกืืจื ืืขื ืื ืืกืืจื ืืืกืืจื ืชืืืชื ืื ืฉืืฉ ืืืืช ืืฉืฉืื ืืืืฉื ืืืคื ืจืืื ืืืืืื ืื ืื ืืืืช ืืืื ืืืืื ืื ืืจืืชื ืืื ืืฉืืืื ืืืช ืืืจืช ืขืืืชื ื ืืฉืืืชื ื,(ืืฉืขืืื ืื, ืื) ืืชืฉืื ืืฉื ืขืืื ืืืจ ืืงื"ื ืืืื ืืฉืื ืขืืืืช ืืืืื ืืคืืจื ืจืืืื ืฉืืงืจืืช ืืคื ื ืืืืืจ ืืืจื ืืคื ืื ืจืืฉ"ืข ืืืืื ืืืื ืฉืืื ืืคื ื ืืกื ืืืืื ืฉืื ืื ืชืฉืื ืื ืืขืฉื ืืขืื ืืืจ ืื (ืืฉืขืืื ืื, ืื) ืื ืืื ืชืฉืืื ื,ืืืจื ืืคื ืื ืจืืฉ"ืข ืืืืื ืืืฉ ืฉืืื ืืคื ื ืืกื ืืืืื ืฉืื ืชืฉืื ืื ืืขืฉื ืกืื ื ืืืจ ืื (ืืฉืขืืื ืื, ืื) ืืื ืื ืื ืืฉืืื,ืืืืื ื ืื"ืจ ืืืขืืจ ื"ืจ ืืืฉืขืื ืืื ืืืชืื ืื ืืื ืชืฉืืื ื ืื ืืขืฉื ืืขืื ืืื ืื ืื ืืฉืืื ืื ืืขืฉื ืกืื ื:,ืืกืืืื ืืจืืฉืื ืื ืืื ืฉืืืื ืฉืขื ืืืช:,ืื ื ืื ื ืืืื ื"ืจ ืืืืฉืข ื"ื ืืืจ ืงืจื (ืชืืืื ืคื, ื) ืืฉืจื ืืืฉืื ืืืชื,ืืืืจ ืจ\' ืืืืฉืข ื"ื ืืืชืคืื ืฆืจืื ืืฉืืืช ืฉืขื ืืืช ืืืจ ืชืคืืชื ืฉื ื\' (ืชืืืื ืงื, ืื) ืื ืฆืืืงืื ืืืื ืืฉืื ืืฉืื ืืฉืจืื ืืช ืคื ืื,ืชื ืื ื ืื ืืื ืืืชืคืื ืฆืจืื ืฉืืฉืื ืฉืขื ืืืช ืงืืื ืชืคืืชื ืืฉืขื ืืืช ืืืจ ืชืคืืชื ืงืืื ืชืคืืชื ืื ืื ืฉื ื\' ืืฉืจื ืืืฉืื ืืืชื ืืืืจ ืชืคืืชื ืื ืื ืืืชืื ืื ืฆืืืงืื ืืืื ืืฉืื ืืฉืื ืืฉืจืื ืืช ืคื ืื,ืชื ื ืจืื ื ืืกืืืื ืืจืืฉืื ืื ืืื ืฉืืืื ืฉืขื ืืืช ืืืชืคืืืื ืฉืขื ืืืช ืืืืืจืื ืืฉืืืื ืฉืขื ืืืช ืืื ืืืืจ ืฉืฉืืืื ืชืฉืข ืฉืขืืช ืืืื ืืชืคืื ืชืืจืชื ืืืื ืืฉืชืืจืช ืืืืืืชื ืืืื ื ืขืฉืืช,ืืื ืืชืื ืฉืืกืืืื ืื ืชืืจืชื ืืฉืชืืจืช ืืืืืืชื ืืชืืจืืช:,ืืคืืื ืืืื ืฉืืื ืืฉืืืื ืื ืืฉืืื ื:,ืืืจ ืจื ืืืกืฃ ืื ืฉื ื ืืื ืืืืื ืืฉืจืื ืืื ืืืืื ืขืื"ื ืคืืกืง,ืืืชืืื ืืืชืคืื ืืจืื ืื ืก ืื ืื ืืื ืจืื ืงืจืื ืื ืื ืืื ืื ืืื ืืคืกืืง ืืื ืืงืฆืจ ืืขืืื,ืื ืงืฉืื ืื ืืืคืฉืจ ืืงืฆืจ (ืืงืฆืจ ืืื ืืื ืคืืกืง),ืช"ืจ ืืขืฉื ืืืกืื ืืื ืฉืืื ืืชืคืื ืืืจื ืื ืฉืจ ืืื ืื ืชื ืื ืฉืืื ืืื ืืืืืจ ืื ืฉืืื ืืืชืื ืื ืขื ืฉืกืืื ืชืคืืชื ืืืืจ ืฉืกืืื ืชืคืืชื ื"ื ืจืืงื ืืืื ืืชืื ืืชืืจืชืื (ืืืจืื ื, ื) ืจืง ืืฉืืจ ืื ืืฉืืืจ ื ืคืฉื ืืืชืื (ืืืจืื ื, ืื) ืื ืฉืืจืชื ืืื ืื ืคืฉืืชืืื ืืฉื ืชืชื ืื ืฉืืื ืืื ืื ืืืืจืช ืื ืฉืืื ืื ืืืืชื ืืืชื ืจืืฉื ืืกืืืฃ ืื ืืื ืชืืืข ืืช ืืื ืืืื,ื"ื ืืืชื ืื ืขื ืฉืืคืืืกื ืืืืจืื ื"ื ืืืื ืืืืช ืขืืื ืืคื ื ืืื ืืฉืจ ืืื ืืื ืืืจื ืื ืชื ืื ืฉืืื ืืืืช' "' None | 3a The previous baraita cited Rabbi Meirโs 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 tannaโim, students of Rabbi Meir, expressed different opinions in accordance with Rabbi Meirโs 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 Eliezerโs opinion. Either two tannaโim expressed different opinions in accordance with Rabbi Eliezerโs 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 Eliezerโs 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: โThe 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 earthโ (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 motherโs 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 motherโs breast, the final watch of the night has ended and he must rise and recite Shema.,Rav Yitzแธฅak 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: โWoe to Me, that due to their sins I destroyed My house, burned My Temple and exiled them among the nations of the world.โ,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 Godโs 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 fatherโs 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 แธคanina, 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 แธคanina, 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 แธคanina: 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: โAnd Abraham rose early in the morning to the place where he had stood before the Lordโ (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 Pinehasโ prayer after the plague, as it is stated: โAnd Pinehas stood up and prayed and the plague endedโ (Psalms 106:30). Clearly, Abraham was accustomed to stand in prayer in the morning.,Isaac instituted the afternoon prayer, as it is stated: โAnd Isaac went out to converse lasuaแธฅ in the field toward eveningโ (Genesis 24:63), and conversation means nothing other than prayer, as it is stated: โA prayer of the afflicted when he is faint and pours out his complaint siแธฅo before the Lordโ (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: โAnd he encountered vayifga the place and he slept there for the sun had setโ (Genesis 28:11). The word encounter means nothing other than prayer, as it is stated when God spoke to Jeremiah: โAnd 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 youโ (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 minแธฅa minแธฅa gedola and lesser, later minแธฅa minแธฅa ketana. The Gemara clarifies the difference between them: Which is minแธฅa 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 minแธฅa 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 minแธฅa, minแธฅa gedola? Or, does he say the midpoint of the last minแธฅa? 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 minแธฅa, 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 แธคanina, who held that the forefathers instituted the prayers. Rabbi Yosei, son of Rabbi แธคanina, 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 แธคanina, would agree that the laws of offerings and those of prayers are related, then, according to Rabbi Yosei, son of Rabbi แธคanina, 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 แธคanina, 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 โuntilโ 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: โSpeak no more to Me,โ juxtaposed to which is: โGo up to the summit of the mountain.โ,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 oneโs body as he afflicts himself, while charity is performed only with oneโs money.,In another comparison, Rabbi Elazar said: Prayer is greater than sacrifices, as it is stated: โTo 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 goatsโ (Isaiah 1:11). And several verses later it is written: โAnd 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 bloodโ (Isaiah 1:15). Not only Israelโs 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 Yoแธฅa said: Any priest who killed a person may not lift his hands in the Priestly Blessing as it is stated: โAnd when you spread forth your hands I will hide My eyes from youโฆyour hands are full of blood.โ Here we see that the Priestly Blessing, performed with hands spread forth, is not accepted when performed by priests whose โhands are full of blood.โ,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 Templeโs destruction: โThough I plead and call out, He shuts out my prayerโ (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: โHear my prayer, Lord, and give ear to my pleading, keep not silence at my tearsโ (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: โYou have covered Yourself in a cloud, through which prayer cannot passโ (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: โAnd take for yourself an iron griddle, and set it as an iron wall between yourself and the cityโฆit will be a sign for the house of Israelโ (Ezekiel 4:3).,The Gemara cites other statements in praise of prayer: Rabbi แธคanin said that Rabbi แธคanina 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: โSo I fell down before the Lord the forty days and forty nights that I fell down; and I prayed to the Lordโ (Deuteronomy 9:26โ27), and it is written thereafter: โAnd the Lord heard me that time as well, the Lord would not destroy youโ (Deuteronomy 10:10).,The Gemara raises an objection: Is that so? Didnโt Rabbi แธคiyya bar Abba say that Rabbi Yoแธฅa 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: โHope deferred makes the heart sickโ (Proverbs 13:12). And what is the remedy for one afflicted with that illness? He should engage in Torah study, as it is stated: โBut desire fulfilled is the tree of lifeโ (Proverbs 13:12), and tree of life is nothing other than Torah, as it is stated: โIt is a tree of life to those who hold fast to it, and those who support it are joyousโ (Proverbs 3:18). This is not difficult. This, Rabbi แธคiyya bar Abbaโs statement that one will suffer heartache refers to one who prolongs his prayer and expects it to be answered; that, Rabbi แธคaninโs 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 แธคama, son of Rabbi แธคanina, said: A person who prayed and saw that he was not answered, should pray again, as it is stated: โHope in the Lord, strengthen yourself, let your heart take courage, and hope in the Lordโ (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 oneโs 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: โOnly 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 goโ (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: โHope in the Lord, strengthen yourself, let your heart take courage, and hope in the Lord.โ,From where is it derived that occupation requires bolstering? As it is stated: โBe strong and we will be strong for the sake of our nation and for the cities of our Godโ (II Samuel 10:12). All of oneโs labor requires bolstering.,The Gemara cites a midrash on the following verse from Isaiah, relating to the sin of the Golden Calf and Mosesโ supplication for forgiveness: โBut 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 forgetโ (Isaiah 49:14โ15). 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: โCan 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.โ 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: โThese elu too shall be forgotten.โ โTheseโ is a reference to the sin of the Golden Calf, regarding which Israel said: โThese elu are your gods.โ,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: โI anokhi am the Lord your God.โ,The Gemara notes: That is what Rabbi Elazar said that Rav Oshaya said: What is the meaning of that which is written: โThese too will be forgottenโ? 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: โHappy are those who dwell in Your Houseโ (Psalms 84:5), immediately after which it is said: โThey will yet praise You, Selah.โ,And Rabbi Yehoshua ben Levi said: One who prays must also wait one hour after his prayer, as it is stated: โSurely the righteous will give thanks unto Your name, the upright will sit before Youโ (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: โHappy are those who dwell in Your House.โ And from where is it derived that one must stay one hour after his prayer? As it is written: โSurely the righteous will give thanks unto Your name, the upright will sit before You.โ,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 Yosefโs 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 oneโs 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.rIsnโt it written in your Torah: โTake utmost care and guard yourself diligentlyโ (Deuteronomy 4:9)? rAnd it is also written: โTake therefore good heed unto yourselvesโ (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 |
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95. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: โข Destruction โข Gaza, destruction of by Alexander Jannaeus โข Romans and Rome, destruction of temple by โข Temple destruction of Jerusalem โข Temple in Jerusalem, Destruction of โข Temple, Destruction of โข Temple, Jerusalem, destruction of xxv โข Temple, Jerusalem, destruction, impact of โข Temple, Second, destruction of โข Temple, sacrificial cult (in Jerusalem), Destruction โข destruction of Temple โข destruction of Temple, rabbinic traditions about โข 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 ืืืืจื ืืืื ืืช ืืื ืืื ืืืื ืืช ืื ืืืืกืจื ืืจืืฉืืื ืืืื ืืืชืื (ืืฉืขืืื ื, ืื) ืืืืื ืื ืืืืืจ ืืคืื ืืืื ืืืืจ ืืื ืืื ืืืชืื (ืืจืืืื ื, ืื) ืืืื ืืืืจื ืืื ื ืืื\' ืืืื ืืื ืื ืืื ืืืื"ืง ืฉื ืืืจ (ืืืจืื ื, ืื) ืืืจ ืืืื ืืื ืืืืื ืื ืืืงืืืจืช ืื ืืืื ืื ื ืืืื ืื ืงืืชืืช ืืืืื ืขื ืืืืื ื ืืจืืื ื ืืืืช ืื ืื ืฉืืงืื ื,ืืืจ ืืื ืืืื ืืืืช ืฉื ืืืฉ ืืืจืงืื ืืจืื ืขืืื ืื ืืื ืฉืืืจืื ืืช ืืืืืช ืืฉืืื ืืจืงืื ืืืฉืชืืง ืงืจื ืขืืื ืจื ืืืกืฃ ืืืืชืืื ืจืื ืขืงืืื (ืืฉืขืืื ืื, ืื) ืืฉืื ืืืืื ืืืืจ ืืืขืชื ืืกืื ืืืืขื ืืื ืืืืืจ ืืื ืฉืงืืื ื ืฆืืชื ืืฉืงืืื ื ืืื ืืืจืงืื ืืงืืืื ื ืืื ืืืืืชื ืฉืืงืื ื ืื,ืืืืื ืืชื ืคืจืืกืชืงื ืขืืื ืืจืืื ืืืจ ืืื ืงืื ืืืืช ืืื ืงืืกืจ ืืืืจื ืื ืื ืืฉืืื ืืจืืื ืืืืชืืื ืืจืืฉื ืืื ืกืืื ืื ืืกืื ื ืืขื ืืืกืืืื ืืืืจืื ื ืื ืขืืื ืืขื ืืืฉืืคื ืืืืื ืื ื ืคืง ืืืจ ืืื ืืื,ืืืจ ืืื ืื ืชืฆืืขืจ ืฉืืืขื ืืืื ืืชืื ืื ืืืชืื (ืืฉืื ืื, ื) ืฉืืืขื ืืืื ืชืืฉื ืขืฆื ืืื ืืื ืชืงื ืชืื ืืืชื ืืื ืืฉ ืืื ืืืชืื ืืขืชื ืืื ืื ืืืืืืฃ ืงืื ืืืชืื (ืืฉืื ืื, ืื) ืืจืื ื ืืื ืชืืืฉ ืืจื ืขืื ืืื ืขืืื ืืืจ ืืื ืืืืืจ ืืืืืืชื ืืืื ืืื ืขื ืืืืื ื ืืืื ืื ืืชืืชื ืืืืื ืืืจ ืืื ืืื ืืืจื ืื ืืืจ ืืื ืื ื ื ืื ืืืจื ืื,ืืืจ ืืื ืืืื ืืืืื ื ืืืื ืฉ ืืืจืื ื ืืฉืืจื ื ืืื ืืขื ืืื ืื ืืืื ืืืชื ืื ืืืจ ืืื ืชื ืื ืืื ื ืืืืืื ืืฉืืฉืืืชื ืืจืื ืืืืืื ืืืกืืืชื ืืืกืืื ืืื ืืจืื ืฆืืืง ืงืจื ืขืืื ืจื ืืืกืฃ ืืืืชืืื ืจืื ืขืงืืื (ืืฉืขืืื ืื, ืื) ืืฉืื ืืืืื ืืืืจ ืืืขืชื ืืกืื ืืืืขื ืืืืืจ ืืื ืืฉืืงืื ืื ืืื ืืืื ื,ืืืื ืกืืจ ืืืื ืืืื ืืื ืื ืขืืื ืืืฆืื ืคืืจืชื ื ืื ืื ืืื,ืืกืืืชื ืืืกืืื ืืื ืืจืื ืฆืืืง ืืื ืืื ืืืื ืงืื ืืฉืงืืื ืืื ืืคืืจื ืืืืจ ืืื ืืกืืคืืงื ืืืืจ ืืื ืืงืืืื ืขื ืืจืืื ืืืขืื ืคืืจืชื ืคืืจืชื,ืืื ืฉืืจืื ืืืืืืก ืืืืจ (ืืืจืื ืื, ืื) ืื ืืืืืื ืฆืืจ ืืกืื ืื ืื ืืืืืก ืืจืฉืข ืฉืืืจืฃ ืืืืืฃ ืืืคื ืืขืื,ืื ืขืฉื ืชืคืฉ ืืื ื ืืืื ืื ืื ืก ืืืืช ืงืืฉื ืืงืืฉืื ืืืฆืืข ืกืคืจ ืชืืจื ืืขืืจ ืขืืื ืขืืืจื ืื ืื ืกืืืฃ ืืืืืจ ืืช ืืคืจืืืช ืื ืขืฉื ื ืก ืืืื ืื ืืืฆืืฅ ืืืืฆื ืืืกืืืจ ืืจื ืืช ืขืฆืื ืฉื ืืืจ (ืชืืืื ืขื, ื) ืฉืืื ืฆืืจืจืื ืืงืจื ืืืขืืื ืฉืื ืืืชืืชื ืืืชืืช,ืืื ืื ื ืืืืจ (ืชืืืื ืคื, ื) ืื ืืืื ืืกืื ืื ืื ืืืื ืืกืื ืืงืฉื ืฉืืชื ืฉืืืข ื ืืืืฆื ืืืืืืคื ืฉื ืืืชื ืจืฉืข ืืฉืืชืง ืืื ืจืื ืืฉืืขืื ืชื ื (ืฉืืืช ืื, ืื) ืื ืืืืื ืืืืื ื\' ืื ืืืืื ืืืืืื,ืื ืขืฉื ื ืื ืืช ืืคืจืืืช ืืขืฉืื ืืืื ืืจืืืชื ื ืืืืื ืื ืืืื ืฉืืืงืืฉ ืืื ืืื ืืื ืืืืฉืืื ืืกืคืื ื ืืืื ืืืฉืชืื ืืขืืจื ืฉื ืืืจ (ืงืืืช ื, ื) ืืืื ืจืืืชื ืจืฉืขืื ืงืืืจืื ืืืื ืืืืงืื ืงืืืฉ ืืืืื ืืืฉืชืืื ืืขืืจ ืืฉืจ ืื ืขืฉื ืื ืชืืงืจื ืงืืืจืื ืืื ืงืืืฆืื ืื ืชืืงืจื ืืืฉืชืืื ืืื ืืืฉืชืืื,ืืืื ืืืืจื ืงืืืจืื ืืืฉ ืืืคืืื ืืืื ืืืืืจื ืืืืืืื ืืืื,ืขืื ืขืืื ื ืืฉืื ืฉืืื ืืืืืขื ืืืจ ืืืืืื ืื ื ืฉืืืืืื ืฉื ืืื ืืื ืืืืจืชื ืืื ืืืื ืื ืคืจืขื ืืืขื ืืืื ืื ืกืืกืจื ืืืขื ืืืื ืืฃ ืืื ืขืืื ืขืื ืืืืืขื ื ืืืื ืื ืืืืจ ืืื ืืขืื ืืืืฉื ืืืขืฉื ืขืื ืืืืื ืืฆืชื ืืช ืงืื ืืืืจื ืื ืจืฉืข ืื ืจืฉืข ืื ืื ื ืฉื ืขืฉื ืืจืฉืข ืืจืื ืงืื ืืฉ ืื ืืขืืืื ืืืชืืฉ ืฉืื,ืืืื ืงืจื ืื ืืจืื ืงืื ืืืขืื ื ืืืช ืื ืืืคืงื ื ืืืช ืื,ืขืื ืืืืฉื ืืชืขืฉื ืขืื ืืืืื ืขืื ืืืืฉื ืื ืืชืืฉ ืื ืื ืก ืืืืืื ืื ืงืจ ืืืืื ืฉืืข ืฉื ืื ืืืื ืื ืืื ืงื ืืืืฃ ืืืื ืืื ื ืคืื ืฉืืข ืงื ืืจืืคืชื ืืืฉืชืืง ืืืจ ืืืื ืชืงื ืชื ืื ืืืื ืืืืชื ื ืคืื ืืืื ืงืืื ืื ืืจื ืืืื ืืื ืืจืืข ืืืื ืืืฉืจืื ืืืจ ืืื ืืืกืชืืื ืืงื ืืืืช ืืกื ืื ืขื ืชืืชืื ืืืืื ืขืื ืืื ืืืื ืืืืื ืืืื ืืืฉ ืืฉ,ืชื ืื ืืืจ ืจืื ืคื ืืก ืื ืขืจืืื ืื ื ืืืืชื ืืื ืืืืื ืจืืื ืืืฉืืช ืคืฆืขื ืืช ืืืื ืืืฆืื ืื ืืฆืคืืจ ืืจืืจ ืืฉืงื ืฉื ื ืกืืขืื ืืืชื ืืชื ืชื ื ืืืืื ืื ืฉื ื ืืฉืงื ืฉื ื ืืืืจืื,ืืืจ ืืืื ื ืงืืื ื ืคืื ืฉื ื ืืืฉืช ืืฆืคืืจื ืื ืฉื ืืจืื ืื ืืื ืงื ืืืืช ืืืจ ืืื ืืืงืืืื ืืืืื ืืืจื ืืืืืจื ืืงืืืืื ืืฉื ืืื ืืื ืืฉืืืื ืืืื ืืืืืืื ืืืืงืืื ืืืื ื,ืืื ืงืืืก ืืจ ืงืืื ืืงืืก ืืจ ืืืชืื ืืืืืืก ืืื ืืขื ืืืืืืืจื ืืื ืืกืงืื ืืืืืืก ืื ืืืื ืืืจ ืืื ืืื ืืฉืื ืืืืื ืขืืื ืืืจ ืืื ืืฉืจืื ืืื ืืืืืืืงื ืืื ืืืจ ืืื ืืืืืืื ื ืคืืฉืื ืืื ืืฆืืช ืืงืืืืื ืื ืืื ืืืืจื ืืื ืืืืื ืขืืื ืืืืืช ืจืืฉื ืืืชืื (ืืืื ื, ื) ืืื ืฆืจืื ืืจืืฉ ืืื\' ืื ืืืืฆืจ ืืืฉืจืื ื ืขืฉื ืจืืฉ ืืืจ ืืื ืืื ืื ืืืืื ืืืจื ืืืื ื"ื 57a ืืืื ืืคืกืืง ืื ืคืฉืื ืื ืืืื ืืื ืฉื ืืื ืืงืืืืื ืืืืื ื ืืื ืืงืื ืืื ืืืืืจื ืืฉื ืืื,ืืื ืืกืงืื ืืืืขื ืื ืืืื ืืืจ ืืื ืืื ืืฉืื ืืืืื ืขืืื ื"ื ืืฉืจืื ืืื ืืืืืืืงื ืืื ื"ื (ืืืจืื ืื, ื) ืื ืชืืจืืฉ ืฉืืืื ืืืืืชื ืื ืืืืื ื"ื ืืื ืื ืืืืื ืืืจื ืืืื ื"ื ืืฉืืืช ืืจืข ืจืืชืืช,ืืื ืืกืงืื ืืืฉ"ื ืื ืืืื (ืืคืืฉืขื ืืฉืจืื) ื"ื ืืื ืืฉืื ืืืืื ืขืืื ื"ื ืืฉืจืื ืืื ืืืืืืงื ืืื ื"ื ืืืืชื ืืจืืฉ ืจืขืชื ืื ืชืืจืืฉ ืื ืื ืืืข ืืื ืืืืื ื ืืืข ืืืืช ืขืื ื,ื"ื ืืื ืื ืืืืื ืืืจื ืืืื ื"ื ืืฆืืื ืจืืชืืช ืืืืจ ืืจ ืื ืืืืขืื ืขื ืืืจื ืืืืื ื ืืืื ืืฆืืื ืจืืชืืช ืชื ืืื ืื ืืื ืคืืฉืขื ืืฉืจืื ืื ืืืื ืืืืืช ืืขืืื ืขืืืื ืข"ื,ืชื ืื ืืืจ ืจืื ืืืขืืจ ืื ืืจืื ืืื ืืืืื ืืื ืฉื ืืืฉื ืฉืืจื ืกืืืข ืืงื"ื ืืช ืืจ ืงืืฆื ืืืืจืื ืืช ืืืชื ืืฉืจืฃ ืืช ืืืืื:,ืืชืจื ืืืื ืืืชืจื ืืืืชื ืืจืื ืืืจ ืืืื ืืืื ื ืืืื ืื ืืื ืืคืงื ืืชื ื ืืืืชื ืืคืงื ืงืืืืื ืชืจื ืืืื ืืชืจื ืืืืชื ืืืืืจ ืคืจื ืืจืื ืืชืจื ืืืืื,ืืืื ืื ืืื ืงื ืืืืฃ ืืื ืื ืืจืืืื ืฉืงืืื ืื ืืื ืืืื ื ืคืื ืขืืืืื ืืืื ืื ืืชื ืืืจื ืืื ืืงืืกืจ ืืจืื ืื ืืืืืื ืืชื ืขืืืืื ืืื ืืื ืืืื ืืจ ืืจืืื ืืืื ืงืคืืฅ ืืืื ืืงืืื ืืื ืฉืงืืื ืงืืกืจ ืืชืืืื ืืืืชืืื ืืืจืขื ืืืจ ืจืืืื ืื ืืขืืื ืืืืื ืื ื ืืื ืื ืื ืชืืกืจืื ืืืืื ืืืจื ืืืืืื ืืืืืืืชืื ืืืืื ืืื ืืืจื,ืืืฉืืื ืคืืืื ืืืจ ืืจืืื ืืืืจ (ืชืืืื ืก, ืื) ืืื ืืชื ืืืืื ืื ืืชื ื ืืื ืชืฆื ืืืืื ืืฆืืืืชืื ื ืืื ื ืื ืืืจ ืืื ืืื ืืชืืืื ืงื ืืชืื,ืขื ืืืืช ืืืกื ืืชื ืืจืงืื ื ืฉืืืื ืืืจืืฉืื ืื ื ื ืคืฉืื ืืืจ ืืืืื ืืืืชืจืืืฉ ืื ื ืืกื ืื ืืืื ื ืืืฉืืงืื ืื ืฉืืงืื ืื ืืืื ืืืืืงืืจ ืืืืื ืืฉืชื ืืืืืืงื ืฉืจืื ืขื ืืืืชืืื ืืืืื ื ืืืืฉืคื ืงื ืืจืืืง ืืืื ืืืจ ืืืืื ืงื ืืื ืื ืืืืืื ืืืจ ืืชื ืขืืืืื,ื"ืจ ืืกื ืชืืช ืืื ืืืคื ืฉืืืคื ืกืืืคื ืขืืืื ืืืืจ. ืืืื ืืงืืื ืื ืชืืชื ืืืื ืืชืืชื ืืืืืืชื ืืืื ืืืกื ืืืืื ืืื ืื ืืื ืืื ืืืขื ืื ื ืืื ื,(ืืืื ื, ื) ืืืข ื\' ืืื ืืื ืืช ืื ื ืืืช ืืขืงื ืื ืืชื ืจืืื ืืืจ ืจืื ืืืื ื ืืื ืฉืฉืื ืจืืื ืขืืืจืืช ืฉืืื ืื ืืื ืื ืืืื ืืืจ ืืืื ืืืืจ ืจื ืืืืื ืืืจ ืจื ืืกื ืฉืฉืื ืจืืื ืขืืืจืืช ืืื ืื ืืื ืื ืืืื ืืืจ ืืืื ืืื ืืืช ืืืืช ืืื ืื ืืืืฆืื ืืฆืจืื ืืืฅ ืืฉืืฉ ืฉืืื ืืื ืืคืืื ืืืืฆืื ืืฆืจืื,ืืื ืื ืืคืจ ืืืฉ ืืคืจ ืฉืืืืืื ืืคืจ ืืืจืื ืืคืจ ืืืฉ ืืื ืืืื ืืืชื ืืืืฉืคืืื ืืคืจ ืฉืืืืืื ืฉืืืชื ืคืจื ืกืชื ืื ืฉืืืืื ืืคืจ ืืืจืื ืืืจ ืจืื ืืืื ื ืฉืืื ื ืฉืืชืืื ืืืืืืช ืืืจืื ืชืืื ืืืืืืืช ื ืงืื ืืืืจืื ื ืืคืืกืงืืช,ืืืจ ืขืืื ืืืืื ืืื ืื ืืืื ืืชืจื ืืืคืืื ืฉืืชืื ืจืืืืืชื ืงื ื ืื ืืืืืง ืืืจ ืืื ืืืื ืฆืืืงื ืืจืื ืื ืื ื ืฉืงืืจื ืืฉืงืจืืชื ืืืจ ืืื (ืืจืืืื ื, ืื) ืืจืฅ ืฆืื ืืชืื ืื ืื ืฆืื ืื ืืื ืขืืจื ืืืืืง ืืช ืืฉืจื ืืฃ ืืจืฅ ืืฉืจืื ืืืื ืฉืืืฉืืื ืขืืื ืจืืืื ืืืืื ืฉืืื ืืืฉืืื ืขืืื ืืืื,ืจื ืื ืืืื ืืจ ืืืงืื ืืจื ืืืงืื ืืจ ืืืืื ืืจื ืืื ื ืืจ ืืืื ืืื ืืชืื ืืื ืืืื ืืืจื ืื ืืืื ืืฉืืืข ืืื ืืืืชื ืืืคืจ ืกืื ืื ืฉื ืืฆืจืื ืืืื,ืคืชื ืื ืืื ืืืื ืืืืจ ืืขืฉื ืืืจืืก ืืืจืืกืชื ืฉื ืฉืื ืืืื ืืขืืืื ืืืืืื ืืืฉืืืื ืื ืืื ืืืจื ืื ืืืงืฉื ืืื ืื ืชืืข ืื ืฉืืื ืื ืืชืืื ืืื ืืื ื ืืข ืื ืขื ืืื ืืืชื,ืืืฉืืช ืืืจื ืืื ืกืืคืื ืืื ืฉืคืืคื ืืืฆืจื ืืืชืจ ืืืืกืฃ ืืืืื ืืืืกืฃ ืื ืืื ืืื ืืื ืฉืขืชื ืืืื ืื ืืืื ืืืืื ืืืืื ืืืกืฃ ืืื ืืืื ืืื ืืืื ืืืื ืืื ืืืืื ืืืกืฃ ืืื ืืฉืชื ืืื ืืฉืชื,ืคืชื ืืืื ืืืืจ ืืขืฉื ืืขืืื ืืจืืขืื ืืืืืืช ืืืื ืจ ื ืืกืจ ืืฉืขืจ ืืืืื ืืืช ืืืืงื ืืืฆืื ืื ืืื ื ืฉืืื ืขื ื ืขืจื ืืืืจืกื ืืืื ืืืคืืจืื ืืืืืืื ืืืืช ืืื ืืกืงืืื ืืืืจ ืืฉืขืจ ืืืงืืื,ืคืชื ืืืื ืืืืจ ืืขืฉื ืืืื ืืื ืฉื ืชื ืขืื ืื ืืืฉืชื ืืืจืฉื ืืืืชื ืืชืืืชื ืืจืืื ืื ืขืฉื ืืื ืืืืื ืืช ืฉืืฉืืื ืื ืืืืืืื ืืืฉืงื ืฉืืืจื ืืืฉืืืื ืขื ืืืื ืืืช ืืืืื ืืืื ืืืฆื ืืืืื ืืื ืืื ืืืขืืื ืืื ืขืืื ืืื ืืืืช ืืื,ืืื ืฉื ืืงื ืืื ืืชืืืืื ืฉืืื ืืืงื ืืืื ืื ืืืื ืฉืื ืืืจ ืืื ืื ืืงืืืื ื ืืฉืืื ืืืงื ืืืื ืืืฆื ืกืืื ืื ืืืืจ ืืฉืืืช ืืจืข ืืืื ืื ืืืืจ ืืืงื ืืืฆืื ืืืืจืื ืืืืืืืื ืื"ื ืืืืงืืื ืืืืืืื ืืชืืืชื ืืื ื,ื"ื ืืืื ืืจื ืืืกืฃ ืืืืืจ ืืืื ืฆืืืงืื ืืืื ืืื ืืื ืืขืื ืืืขื ืืฉ ื"ื ืืฉืื ืืื ืืืืืื ืขื ืืจืืฉืืื ืืืชืื (ืืฉืขืืื ืกื, ื) ืฉืืื ืืช ืืจืืฉืื ืืืืื ืื ืื ืืืืืื ืฉืืฉื ืืชื ืืฉืืฉ ืื ืืืชืืืืื ืขืืื:,ืืฉืงื ืืจืืกืคืง ืืจืื ืืืชืจ ืืืื ื ืืืื ืื ืืื ืืชืืืื ืื ืืงื ืฉืชืื ืืจืื ืื ืืงืชื ืฉืชืื ืชืืจื ืืชื ืืื ืืื ืืื ืกืื ืงืืืฆื ืืื ืืขืืื ืื ื ื ืืืื ืื ืืื ืงื ืืืคื ืืจืชืื ืืงืืกืจ ืืชืืจ ืฉืงื ืืจืืกืคืง ืงืฆื ืืจืื ืืขืืืื ืื ืืชื ื ืคืื ืขืืืืื ืืืื ืื ืืชื ืืืจื ืืื ืืงืืกืจ ืืจืื ืื ืืืืืื ืืชื ืขืืืืื:,(ืืืื ื, ื) ืืืข ืืืจื ืืฃ ืื ืงืจื ืืฉืจืื ื"ืจ ืืืจื ื"ืจ ืืืื ื"ืจ ืืืื ื ืืื ืฉืืื ืื ืืืฃ ืงืจื ื ืืืืื ืฉื ืื ืกื ืืืจื ืืืชืจ ืืฉืขื ืฉืืืืื ืืืจืื ืื ืื ืฉืื ืื ืฉืื ืืืฃ ืขื ืฉืืื ืืื ืื ืคื ืืื ืืืืื ืฉืื ืชืืืจ ืงืจืืื ืืืชื ืจืืืงื ืืืชื ืืื,ืชื ืื ืจืื ืืืืขืืจ ืืืืื ืืืืจ ืฉื ื ื ืืืื ืืฉ ืืืงืขืช ืืืื ืืื ืืืฉื ืืืื ืืืื ืืืฉื ืืืื ืืฉืืขืจื ืืืืื ืฉื ื ืืืงืื ืืื ืืืื ืื ืืืชื ืืชื ืชื ื ืฉืืข ืฉื ืื ืืฆืจื ืขืืืื ืืืืืื ืืช ืืจืืืื ืืืื ืฉื ืืฉืจืื ืืื ืืื 57b ืืืจ ืจืื ืืืื ืืจ ืืืื ืืืจ ืจืื ืืืืฉืข ืื ืงืจืื ืกื ืื ืืงื ืืื ืืื ืฉื ืืจืืฉืืื ืืืงืขื ืื ืืจื ื ืืืืจืืื ืจื ืืืืื ืืืชืื ืืืืช ืขืฉืจื ืจืืื ืืืืจืืฉืืื ืืจื ืชืฉืขืื ืืืจืืข ืจืืื ืขื ืืื ืืืช ืขื ืฉืืื ืืื ืื ืืข ืืืื ืฉื ืืืจืื ืืงืืื ืื ืฉื ืืืจ (ืืืฉืข ื, ื) ืืืืื ืืืืื ื ืืขื,ืืฉืืืื ืืืืื ืืืืจืื ืืืื ืงื ืืจืชื ืืกืืืง ืืืจ ืืื ืืื ืืืจื ืืื ืื ืืืืื ืืืฉืชืคืื ืืืืชื ืืื ืืื ืืืืื,ืืืจ ืืื ืื ืืืจืืชื ืื ืืืื ืืื ืืื ืืกืจืืงื ื ืืืฉืจืืืื ืืืกืจืงื ืืคืจืืื ืืืจื ืืื ืืื ื ืืื ืื ื ืืืื ืืื ืื ืืืื ืงื ืืืื ืื ืืืืื ืืฉืืื ืงืืื ื ืขืืืืื ืืงืืืื ื ืืื ืืื ืืื ืฉื ืื ืืื ืงื ื ืืื ืืืื,ืืืจ ืืื ืื ื ืืคืืืกื ื ืืื ืืืืชื ืกื ืืืจื ืืืืื ืืกื ืืืจื ืงืื ื ืงืื ืขืืืืื ืืื ื ื ืืืืจืื ืืืชืืืืช ืงืื ืขืืืืื ืืื ื ื ืืืืชื ืชืื ืืงืืช ืฉื ืืืช ืจืื ืงืื ืขืืืืื ืืื ื ื ื"ื ืืืจืื ืืืจืื ืืืืื ืฉืืื ืืืืืชืื ื ืืื ืื ืืืืืื ืื ืืืืืื ืืืืืจ ืืื ืืื ื ื,ืืืืื ืฉืขืชื ืืจืืจ ืชืฉืืื ืืืขืชืื ืืืจ ืืื ืื ืขื ื ืคืฉ ืืืช ืื ืืืื ืืืจื ืืงืื ืื ืื ื ื ืฉืืชื ืขื ืืืช ืืื ืืืื ืขืจืง ืืื ืฉืืจ ืฉืืจ ืคืจืืชื ืืืืชืื ืืืืืืจ,ืชื ื ื ืขืื ืืจ ืชืืฉื ืืื ื ืืืืจืืื ืืจ ืฆืืง ืืื,ืืื ื ืื ืื ืฉื ืืื ืืืื ืชืืจื ืืื ื ืืจืง ืืื ื ืื ืื ืฉื ืกืืกืจื ืืืื ืชืื ืืงืืช ืืืจืืฉืืื ืืื ื ืื ืื ืฉื ืกื ืืจืื ืืืื ืชืืจื ืืจืืื ืืื ืืื ืื ืฉืืขืื ืืืืืืืื,ืืืื ื ืืืชืื (ืืืืงืื ืื, ื) ื ืชืชื ืืช ืืื ืขื ืฆืืื ืกืืข ืืืืชื ืืืกืืช,(ืืจืืฉืืช ืื, ืื) ืืงืื ืงืื ืืขืงื ืืืืืื ืืื ืขืฉื ืืงืื ืื ืืืจืืื ืืก ืงืืกืจ ืฉืืจื ืืืืืกื ืืจืื ืฉื ืืฆืจืื ืฉืฉืื ืจืืื ืขื ืฉืฉืื ืจืืื ืืคืืื ืืืืฆืื ืืฆืจืื ืงืื ืืขืงื ืื ืืกืคืกืืื ืืก ืงืืกืจ ืฉืืจื ืืืจื ืืืชืจ ืืจืืข ืืืืช ืจืืื ืืืืจื ืื ืืจืืขืช ืืืคืื ืจืืื ืืืืืื ืืื ืขืฉื ืื ืืืืืช ืืจืฉืขื ืฉืืืจืืื ืืช ืืชืื ื ืืฉืจืคื ืืช ืืืืื ื ืืืืืืชื ื ืืืจืฆื ื,ืืืจ ืืืจ ืืงืื ืงืื ืืขืงื ืืื ืื ืชืคืื ืฉืืืขืืช ืฉืืื ืื ืืืจืขื ืฉื ืืขืงื ืืืืืื ืืื ืขืฉื ืืื ืื ืืืืื ืฉื ืืฆืืช ืฉืืื ืื ืืืจืขื ืฉื ืขืฉื,ืืืืื ื ืื"ืจ ืืืขืืจ (ืืืื ื, ืื) ืืฉืื ืืฉืื ืชืืื ืืืืจืืืจื ืืฉืื ืชืืื ืืืจ ืจื ืืืืื ืืืจ ืจื ืืื ืืืชืื (ืชืืืื ืงืื, ื) ืขื ื ืืจืืช ืืื ืฉื ืืฉืื ื ืื ืืืื ื ืืืืจื ื ืืช ืฆืืื ืืืื ืฉืืจืืื ืืงื"ื ืืืื ืืืจืื ืืืช ืจืืฉืื ืืืืจืื ืืืช ืฉื ื ืืืจืื ืืืช ืจืืฉืื ืฉื ืืืจ ืขื ื ืืจืืช ืืื ืฉื ืืฉืื ื ืื ืืืื ื ืืืช ืฉื ื ืืืชืื (ืชืืืื ืงืื, ื) ืืืืจ ื\' ืืื ื ืืืื ืืช ืืื ืืจืืฉืืื ืืืืืจืื ืขืจื ืขืจื ืขื ืืืกืื ืื,ืืืจ ืจื ืืืืื ืืืจ ืฉืืืื ืืืืชืืื ืจืื ืืื ืืืืจื ืื ืืืชื ืืชื ืชื ื ืืขืฉื ืื\' ืืืืช ืืืืื ืืืืืืช ืฉื ืฉืื ืืงืืื ืืจืืืฉื ืืขืฆืื ืืื ืื ืืชืืงืฉืื ืืืจื ืื ืื ื ืืืืขืื ืืื ืื ื ืืืื ืืืื ืืขืืื ืืื ืืจืฉ ืืื ืืืืื ืฉืืื (ืชืืืื ืกื, ืื) ืืืจ ื\' ืืืฉื ืืฉืื ืืฉืื ืืืฆืืืืช ืื ืืืฉื ืืฉืื ืืืื ืฉืื ื ืืจืื ืืฉืื ืืืฆืืืืช ืื ืืื ืฉืืืืขืื ืืื,ืืืื ืฉืฉืืขื ืืืืืช ืื ืงืคืฆื ืืืื ืื ืคืื ืืชืื ืืื ื ืฉืื ืืืืื ืง"ื ืืขืฆืื ืืืืจื ืื ืืืื ืฉืืจืื ืืื ืื ืื ื ืฉืืื ืืจืื ื ืืื ืขื ืืืช ืืื ืืืื ืืฃ ืื ืงืคืฆื ืืชืื ืืื ืืขืืืื ืืืชืื ืืืืจ (ืชืืืื ืื, ืื) ืื ืขืืื ืืืจืื ื ืื ืืืื ื ืืฉืื ื ืืฆืื ืืืื,ืืจื ืืืืื ืืืจ ืื ืืฉื ืืฉืืขื ืื ืื ืืชืืืื ืงืื ืืงืืื ืืงืืกืจ ืืืจื ืืื ืคืื ืืขืืืืช ืืืืืื ืืืจ ืืื ืืชืื ืืชืืจื (ืฉืืืช ื, ื) ืื ืื ื\' ืืืืื ืืคืงืืื ืืงืืืืื,ืืืชืืืื ืืืืื ืืงืืื ืืงืืกืจ ืืืจื ืืื ืคืื ืืขืืืืช ืืืืืื ืืืจ ืืื ืืชืื ืืชืืจื (ืฉืืืช ื, ื) ืื ืืืื ืื ืืืืื ืืืจืื ืขื ืคื ื ืืคืงืืื ืืงืืืืื ืืชืืืื ืืืืื ืืืจื ืืื ืคืื ืืขืืืืช ืืืืืื ืืืจ ืืื ืืชืื ืืชืืจื (ืฉืืืช ืื, ืื) ืืืื ืืืืืื ืืืจื ืืคืงืืื ืืงืืืืื,ืืชืืืื ืืืืื ืืืจื ืืื ืคืื ืืขืืืืช ืืืืืื ืืืจ ืืื ืืชืื ืืชืืจื (ืฉืืืช ืื, ืื) ืื ืชืฉืชืืื ืืื ืืืจ ืืคืงืืื ืืงืืืืื ืืชืืืื ืืืืื ืืืจื ืืื ืคืื ืืขืืืืช ืืืืืื ืืืจ ืืื ืืชืื ืืชืืจื (ืืืจืื ื, ื) ืฉืืข ืืฉืจืื ื\' ืืืืื ื ื\' ืืื ืืคืงืืื ืืงืืืืื,ืืชืืืื ืืืืื ืืืจื ืืื ืคืื ืืขืืืืช ืืืืืื ืืืจ ืืื ืืชืื ืืชืืจื (ืืืจืื ื, ืื) ืืืืขืช ืืืื ืืืฉืืืช ืื ืืืื ืื ื\' ืืื ืืืืืื ืืฉืืื ืืืขื ืืขื ืืืจืฅ ืืชืืช ืืื ืขืื ืืคืงืืื ืืงืืืืื,ืืชืืืื ืืืืื ืืืจื ืืื ืคืื ืืขืืืืช ืืืืืื ืืืจ ืืื ืืชืื ืืชืืจื (ืืืจืื ืื, ืื) ืืช ื\' ืืืืจืช ืืื\' ืื\' ืืืืืจื ืืืื ืืืจ ื ืฉืืขื ื ืืืงืืืฉ ืืจืื ืืื ืฉืืื ืื ื ืืขืืืจืื ืืืชื ืืื ืืืจ ืืืฃ ืืื ื ืฉืืข ืื ื ืฉืืื ืืขืืืจ ืืืชื ื ืืืืื ืืืจืช,ื"ื ืงืืกืจ ืืืฉืื ืื ืืืฉืคื ืงื ืืืืื ืืฉืงืืื ืื ืืืื ืืืืืจื ืงืืื ืขืืื ืืจืื ื ืืืืื ื"ื ืืื ืขืื ืงืืกืจ ืืื ืขืื ืงืืกืจ ืขื ืืืื ืขืฆืื ืื ืขื ืืืื ืืงื"ื ืขื ืืืช ืืื ืืืื,ืืคืงืืื ืืืืงืืืื ืืืจื ืืื ืืืืื ืืืืืื ื ืืืื ืืืื ืฉืงืื ืคืืจืชื ืืืจื ืื ืื ืื ืืื ืืืืจื ืืืืจืื ืืืืื ืืชื ืขืงืืช ืืืื ืืื ืืื ื ืขืงืืชื ืฉืืขื ืืืืืืช ืืฃ ืืื ืขืืชื ืืื ืื ืคืื ืืืชื ืืฆืชื ืืช ืงืื ืืืืจื (ืชืืืื ืงืื, ื) ืื ืืื ืื ืฉืืื,ืจ\' ืืืืฉืข ืื ืืื ืืืจ ืื ืืืื ืฉื ืืชื ื ืืฉืืื ื ืจ\' ืฉืืขืื ืื ืืงืืฉ ืืืจ ืืื ืช"ื ืฉืืจืืื ืืืืืช ืฉืืืื ืืขืฆืื ืืืืจ ืจืื ืื ืืืื ืืืืื ืืื ืืฉ ืื ืคืฉืื ืืจ ืืฉืืืื ืืืืจ ืืืจ,ืจื ื ืืื ืืจ ืืฆืืง ืืืจ ืืื ืชืืืืื ืืืืื ืฉืืืืชืื ืขืฆืื ืขื ืืืจื ืชืืจื ืืืจ\' ืฉืืขืื ืื ืืงืืฉ ืืืืจ ืจ"ืฉ ืื ืืงืืฉ ืืื ืืืจื ืชืืจื ืืชืงืืืืื ืืื ืืื ืฉืืืืช ืขืฆืื ืขืืืื ืฉื ืืืจ (ืืืืืจ ืื, ืื) ืืืช ืืชืืจื ืืื ืื ืืืืช ืืืื ืืื\' ืืืจ ืจืื ืืจ ืืจ ืื ื ื"ืจ ืืืื ื ืืจืืขืื ืกืื 58a ืงืฆืืฆื ืชืคืืืื ื ืืฆืื ืืจืืฉื ืืจืืื ืืืชืจ ืจืื ืื ืื ืืจืื ืืฉืืขืื ืืืจ ืฉืืฉ ืงืืคืืช ืฉื ืืจืืขืื ืืจืืขืื ืกืื ืืืชื ืืชื ืชื ื ืืจืืขืื ืงืืคืืช ืฉื ืฉืืฉ ืฉืืฉ ืกืืื,ืืื ืคืืืื ืื ืืจืืฉื ืื ืืืจืขื,ืืืจ ืจืื ืืกื ืืจืืขื ืงืืื ืืื ื ืืฆืื ืขื ืืื ืืืช ืขืืื ืืืจ ืชืฉืขืช ืงืืื ืืืจ ืจื ืืื ื ืืืืชืืื ืฉืืื ืืจ ืืจื ืืื ืงืจืื (ืชืืืื ืงืื, ื) ืืช ืืื ืืฉืืืื ืืฉืจื ืฉืืฉืื ืื ืืื\' ืืฉืจื ืฉืืืื ืื ืคืฅ ืืช ืขืืืืื ืื ืืกืืข:,(ืืืื ื, ื) ืื ื ืฆืืื ืืืงืจืื ืืืกืืืืื ืืคื ืืื ืืกืืืืื ืืคื ืืืืืื ืืืื ืืืคื ืืคืืื ืืืืืจื ืืื ืจืื ืฉืืื ืชืจืชื ืืชืงืื ืืืกืชืืจื ืคืืื ื ืืืช ืืขืืื ืืื ืืจืืื ืืืื ืืืืื ืขืืื ืืื ืฉืืื ืืื ืื ืืช ืืคื ืืืืคืืื,ืืขืืงืจื ืืฉืืื ืืจืืืื ืืื ื ืงืื ืืืืื ื ืืืืฉืคื ืงื ืืืฉืืฉื ืขืจืกืืืื ืืืื ืืืืื ืืืืชื ืื ื ืืฉืจืื ืืืกืจื ืืืจืขื ืืคืืจืืืื ืืืฉืืฉื,ืืืจ ืืื ืื ืืืืจืื ืื ืืืื ืืชืืื ืืืจ ืืื (ืืืจืื ืื, ืกื) ืื ืื ืืื ืืื ืืื ืืฉืจ ืื ืืชืื ืืกืคืจ ืืชืืจื ืืืืช ืืืจ ืืื ืืจืืืงื ื ืืืืืชื ืคืื ืืืจ ืืื ืืื ืื ืคืืกืชื ืืคืืื ืืืจ ืืื ืื ืืืื ืืืืื ืื ืืืฆืืจืืื ืื,ืืืจ ืจื ืืืืื ืืืจ ืฉืืืื ืืฉืื ืจืื ืฉืืขืื ืื ืืืืืื ืืื ืืืชืื (ืืืื ื, ื ื) ืขืื ื ืขืืืื ืื ืคืฉื ืืื ืื ืืช ืขืืจื ืืจืืข ืืืืช ืืชื ืื ืกืืืช ืืื ืืืจื ืืืชืจ ืืืื ืืืช ืืืืช ืืื ืื ืืจืืข ืืืืช ืืืืื ืชืื ืืงืืช ืืื ืืื ืืืื ืืื ืืคื ืื ืืจืืข ืืืืช ืชืื ืืงืืช ืฉื ืืืช ืจืื,ืืืฉืืื ืืืื ื ืื ืก ืืฉื ืืื ืืืงืจืื ืืืชื ืืืืืจืืื ืืืฉืืืจ ืืืื ืืืืืื ืืจืืื ืืกืคืจืืื ืืืฆืืชืื ืืืฉ:,ืช"ืจ ืืขืฉื ืืจืื ืืืืฉืข ืื ืื ื ืื ืฉืืื ืืืจื ืืืื ืฉืืจืืื ืืืจื ืื ืชืื ืืง ืืื ืืฉ ืืืืช ืืืกืืจืื ืืคื ืขืื ืื ืืืื ืจืืื ืืงืืืฆืืชืื ืกืืืจืืช ืื ืชืืชืืื ืืื ืืขืื ืขื ืคืชื ืืืช ืืืกืืจืื ืืืจ (ืืฉืขืืื ืื, ืื) ืื ื ืชื ืืืฉืืกื ืืขืงื ืืืฉืจืื ืืืืืืื ืขื ื ืืืชื ืชืื ืืง ืืืืจ ืืื ื\' ืื ืืืื ื ืื ืืื ืืื ืืืจืืื ืืืื ืืื ืฉืืขื ืืชืืจืชื,ืืืจ ืืืืืื ื ืื ืฉืืืจื ืืืจืื ืืืฉืจืื ืืขืืืื ืฉืืื ื ืื ืืืื ืขื ืฉืืคืื ื ืืื ืืืื ืฉืคืืกืงืื ืขืืื ืืืจื ืื ืื ืืฉื ืขื ืฉืคืืื ืืืืื ืืจืื ืืื ืืื ืืืื ืืืขืืื ืขื ืฉืืืจื ืืืจืื ืืืฉืจืื ืืื ื ืจืื ืืฉืืขืื ืื ืืืืฉืข,ืืืจ ืจื ืืืืื ืืืจ ืจื ืืขืฉื ืืื ื ืืืืชื ืฉื ืจ\' ืืฉืืขืื ืื ืืืืฉืข ืฉื ืฉืื ืืฉื ื ืืืื ืื ืืืืื ื ืืืืืื ืฉื ืืื ืืืงืื ืืื ืื ืืืืจ ืืฉ ืื ืขืื ืฉืืื ืืืืคืื ืืื ืืขืืื ืืื ืืืืจ ืืฉ ืื ืฉืคืื ืฉืืื ืืื ืืขืืื ืืืื ืืืืคืื,ืืืจื ืืื ืื ืฉืืื ืื ืืื ืื ืืืง ืืืืืืืช ืืื ืืกืื ืืืืจ ืื ืืฉื ืืงืจื ืืืืช ืื ืืื ืืฉืื ืืงืจื ืืืืช ืื ืื ืืืืจ ืื ื ืืื ืื ืืื ืื ืืืืืื ืืฉื ืฉืคืื ืืืืช ืืืืจืช ืื ื ืืื ืช ืืช ืืื ืื ืืืืืื ืื ืฉื ืืขืื ืืืื ืื ืืืืื,ืืืื ืฉืขืื ืขืืื ืืฉืืจ ืืืืจื ืื ืืช ืื ืื ืคืื ืื ืขื ืื ืืืขื ืืืืื ืขื ืฉืืฆืื ื ืฉืืชื ืืขืืืื ืงืื ื ืืจืืื (ืืืื ื, ืื) ืขื ืืื ืื ื ืืืืื ืขืื ื ืขืื ื ืืืจืื ืืื,ืืืจ ืจืืฉ ืืงืืฉ ืืขืฉื ืืืฉื ืืืช ืืฆืคื ืช ืืช ืคื ืืื ืฉืื ืฆืคื ืช ืฉืืื ืฆืืคืื ืืืืคืื ืืช ืคื ืืื ืืชื ืฉื ืืื ืืืื ืฉืฉืืืฉ ืืคื ื ืืืคื ืื,ืฉื ืชืขืื ืื ืฉืืื ืื ืืืืื ืืืืจ ืืืืืฉื ืฉืืขื ืืืืงืื ืืืืฆืืื ืืืืืจื ืื ืืื ืืื ืฉืืื ืืืืขืจ ืืืืชืจ ืืืจ ืื ืืจืื ื ืืช ืืืคืื ืืืจ ืื ืจืืงื ืื ืืชื ืจืืฆื ืืืงื ืงื ืฉืืื ืืืืคืื ืืื ืืขืืื ืืืื,ืืืจ ืื ืืฃ ืขื ืคื ืื ืืคืฉืืื ืฉืฉื ืืืืงืื ืืฉืืืขื ืงืจืขืชื ืื ืชืคืืฉื ืืืคืจ ืืืจื ืืคื ืื ืจืืื ื ืฉื ืขืืื ืื ืขืืื ื ืื ืืกืช ืขื ืงืืืฉืช ืฉืื ืืืืืจ ืืื ืื ืชืืืก,ืืขืืื ืงืื ื ืืจืืื (ืืจืืืื ื, ืื) ืืช ืขืื ืืืจื ืฉืง ืืืชืคืืฉื ืืืคืจ ืืื ืืืื ืขืฉื ืื ืืกืคื ืชืืจืืจืื ืื ืคืชืืื ืืื ืืฉืืื ืขืืื ื ืขืืื ืื ื ืืืจ ืืื ืขืืื ื ืืืืืื ืขืื ืืขืืื ืื ืฉืืื,ืืืจ ืจื ืืืืื ืืืจ ืจื ืืื ืืืชืื (ืืืื ื, ื) ืืขืฉืงื ืืืจ ืืืืชื ืืืืฉ ืื ืืืชื ืืขืฉื ืืืื ืืื ืฉื ืชื ืขืื ืื ืืืฉืช ืจืื ืืฉืืืื ืื ืืจื ืืื,ืคืขื ืืืช ืืืฆืจื (ืจืื) ืืืืช ืืืจ ืื ืฉืืจ ืืฉืชื ืืฆืื ืืืืื ื ืฉืืืจ ืืฉืชื ืืฆืื ืฉืื ืขืื ืฉืืฉื ืืืื ืงืื ืืื ืืฆืื ืืืจ ืื ืืฉืชื ืฉืฉืืืจืชื ืื ืืืื ืืื ืืืจ ืื ืื ื ืคืืจืชืื ืืืืชืจ ืืฉืืขืชื ืฉืืชืื ืืงืืช ื ืชืขืืื ืื ืืืจื,ืืืจ ืื ืื ืืขืฉื ืืืจ ืื ืื ืืชื ืฉืืืข ืืขืฆืชื ืืจืฉื ืืืจ ืื ืืชืืืชื ืืจืืื ืืืจ ืื ืื ื ืืืืื ืืชื ืื ืืชืืืชื ืขืื ืื ืืืจืฉื ืืื ืืื ืื ืฉืื,ืืืื ืฉืืืืข ืืื ื ืืื ืืื ืื ืืคืืจืขื ืืืจ ืื ืื ืืขืฉื ืขืื ืืืืื ืืืื ืื ืืืฉืืื ืืืืืืื ืืฉืืชืื ืืืื ืืื ืขืืื ืืืฉืงื ืขืืืื ืืืื ืืืขืืช ื ืืฉืจืืช ืืขืื ืื ืื ืืคืืืช ืืืืกืืื ืืขื ืืืชื ืฉืขื ื ืชืืชื ืืืจ ืืื ืืืืจื ืื ืขื ืฉืชื ืคืชืืืืช ืื ืจ ืืื:,ืืงื ืื ืืกืืงืจืืงืื ืืื\': ืืืจ ืจื ืื ืฉื ื ืืื ืืืืจ ืื ืื ืืืง ืืงื ื ืืื ืืฉืืจ ืงื ื ืืฉืืืื ืืืจ ืืฃ ืืฉืืจ ื ืื ืื ืงื ื ืขื ืฉืืืชืื ืื ืืืจืืืช' ' 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: โAnd the Lebanon shall fall by a mighty oneโ (Isaiah 10:34). And โmighty oneโ means only a king, as it is written: โAnd their mighty one shall be of themselves, and their ruler shall proceed from the midst of themโ (Jeremiah 30:21), indicating that โmighty oneโ parallels โruler.โ And โLebanonโ means only the Temple, as it is stated: โThat good mountain and the Lebanonโ (Deuteronomy 3:25). And as for what you said with your second comment: If I am a king why didnโt you come to me until now, there are zealots among us who did not allow us to do this.,Understanding that Rabban Yoแธฅa 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, wouldnโt 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 Yoแธฅa 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 Yoแธฅa ben Zakkai: โI am the LordโฆWho turns wise men backward and makes their knowledge foolishโ (Isaiah 44:25). As Rabban Yoแธฅa 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 Yoแธฅa ben Zakkai said to him: Be not distressed or troubled, for good tidings have reached you, as it is written: โGood tidings make the bone fatโ (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 Yoแธฅa ben Zakkai said to him: Have someone with whom you are displeased come and pass before you, as it is written: โA broken spirit dries the bonesโ (Proverbs 17:22). He did this, and his shoe went on his foot. Vespasian said to him: Since you are so wise, why didnโt you come to see me until now? Rabban Yoแธฅa ben Zakkai said to him: But didnโt I already tell you? Vespasian said to him: I also told you what I had to say.,Vespasian then said to Rabban Yoแธฅa 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 Yoแธฅa 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 Yoแธฅa ben Zakkai: โI am the LordโฆWho turns wise men backward and makes their knowledge foolishโ (Isaiah 44:25), as he should have said to him to leave the Jews alone this time.,And why didnโt Rabban Yoแธฅa 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.,ยง Vespasian went back to Rome and sent Titus in his place. The Gemara cites a verse that was expounded as referring to Titus: โAnd he shall say: Where is their God, their rock in whom they trusted?โ (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 Godโs meeting place, the Temple, and he took it as a sign that he had succeeded in killing God Himself. As it is stated: โYour enemies roar in the midst of Your meeting place; they have set up their own signs for signsโ (Psalms 74:4).,Abba แธคa says: The verse states: โWho is strong like You, O Lord?โ (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: โWho is like You, O Lord, among the gods elimโ (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: โAnd 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 vanityโ (Ecclesiastes 8:10). Do not read the word as โburied kevurim.โ Rather, read it as collected kevutzim. And do not read the word as โand were forgotten veyishtakeแธฅu.โ Rather, read it as: And they were praised veyishtabeแธฅu. According to this interpretation, the verse speaks of those who will gather and collect items โfrom the holy place,โ 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 blacksmithโs 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 Titusโs brain.,It is taught in a baraita that Rabbi Pineแธฅas 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.,ยง The Gemara relates: Onkelos bar Kalonikos, the son of Titusโs 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: โHer adversaries tzareha have become the chiefโ (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.,ยง It was previously mentioned (55b) that the place known as the Kingโs 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 Kingโs 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: โHave You not rejected us, O God, so that You go not forth, O God, with our hosts?โ (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 Deromaโs 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 Kingโs 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.,ยง Concerning the verse: โThe Lord has swallowed up without pity all the habitations of Jacobโ (Lamentations 2:2), it is related that when Ravin came from Eretz Yisrael to Babylonia he said that Rabbi Yoแธฅa says: This is referring to the six hundred thousand cities that King Yannai had in the Kingโs Mountain. As Rav Yehuda says that Rav Asi says: King Yannai had six hundred thousand cities in the Kingโs 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 Shiแธฅalayim, 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 Shiแธฅalayim was referred to by that name because their livelihood was derived from the cultivation of cress shaแธฅalayim. As for Kefar Dikhrayya, Town of Males, Rabbi Yoแธฅa 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 แธคanina: You lie with your exorbitant exaggerations. Rabbi แธคanina 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 Templeโs destruction.,ยง The Gemara relates that Rav Minyumi bar แธคilkiya, Rav แธคilkiya bar Toviya, and Rav Huna bar แธคiyya 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 Potipharโs wife (see Genesis, chapter 39), whereas this man struggled with his passion each and every day. Furthermore, Joseph was not in one bed with Potipharโs 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 seโa of grain stood at one dinar. And then the rate went down one seโa modeya, so that only thirty-nine seโa 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 wifeโs 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: โRejoice with Jerusalem, and be glad with her, all you that love her, rejoice with joy with her, all you that did mourn for herโ (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.,ยง 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 emperorโs 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: โHe has cut off in His fierce anger all the horn of Israelโ (Lamentations 2:3). Rabbi Zeira says that Rabbi Abbahu says that Rabbi Yoแธฅa 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 ยง With regard to the Babylonian exile following the destruction of the First Temple, Rabbi แธคiyya bar Avin says that Rabbi Yehoshua ben Korแธฅa 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: โAnd blood touches bloodโ (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 24:20โ22), 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 Hamanโs descendants studied Torah in Bnei Brak, and some of Siseraโs descendants taught children Torah in Jerusalem, and some of Sennacheribโs 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: โI have set her blood upon the bare rock that it should not be coveredโ (Ezekiel 24:8).,ยง Apropos its discussion of the destruction of the Temple and the calamities that befell Israel, the Gemara cites the verse: โThe voice is the voice of Jacob, but the hands are the hands of Esauโ (Genesis 27:22), which the Sages expounded as follows: โThe voiceโ; 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. โThe voice of Jacobโ; 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. โAnd the hands are the hands of Esauโ; this is the wicked kingdom of Rome that destroyed our Temple, burned our Sanctuary, and exiled us from our land.,Alternatively, โthe voice is the voice of Jacobโ 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, โand the hands are the hands of Esau,โ 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: โYou shall be hid from the scourge of the tongueโ (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: โBy the rivers of Babylonia, there we sat down and wept, when we remembered Zionโ (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: โBy the rivers of Babylon, there we sat down and wept.โ He saw the destruction of the Second Temple, as it is written later in that same psalm: โRemember, O Lord, against the children of Edom the day of Jerusalem, when they said: Raze it, raze it, to its very foundationโ (Psalms 137:7), as the Second Temple was destroyed by the Romans, โthe children of Edom.โ,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: โThe Lord said, I will bring back from Bashan, I will bring them back from the depths of the seaโ (Psalms 68:23). โI will bring back from Bashan,โ i.e., from between the teeth bein shen of the lion, and โI will bring them back from the depths of the seaโ 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: โAs For Your sake we are killed all the day long; we are reckoned as sheep for the slaughterโ (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 Godโs name. The incident occurred as follows: They brought in the first of the womanโs 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: โI am the Lord your Godโ (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: โYou shall have no other gods beside Meโ (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: โHe that sacrifices to any god, save to the Lord only, he shall be utterly destroyedโ (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: โYou shall not bow down to any other godโ (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: โHear, O Israel, the Lord is our God, the Lord is Oneโ (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: โKnow 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 otherโ (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: โYou have avouched the Lord this day to be your Godโฆand the Lord has avouched you this day to be a people for His own possessionโ (Deuteronomy 26:17โ18). 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 boyโs 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 kingโs authority harmana. The boy said to him: Woe แธฅaval 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: โA joyful mother of childrenโ (Psalms 113:9), as she raised her children to be devoted in their service of God.,Rabbi Yehoshua ben Levi says concerning the verse: โFor Your sake we are killed all the day longโ (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 Naแธฅman bar Yitzแธฅak 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: โThis is the Torah, when a man dies in a tentโ (Numbers 19:14). Rabba bar bar แธคana says that Rabbi Yoแธฅa says: Forty seโa 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 seโa of phylactery boxes. And it was taught in a baraita: There were forty large baskets each holding three seโa.,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? โO 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 rockโ (Psalms 137:8โ9).,ยง The verse states: โThe precious sons of Zion, comparable to fine goldโ (Lamentations 4:2). What is the meaning of the expression โcomparable to fine goldโ? If we say that it means they were covered in fine gold piza, this is difficult; but didnโt 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: โAlso every sickness, and every plague, which is not written in the book of this Torahโ (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: โMy eye affects my soul because of all the daughters of my cityโ (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 beแธฅotreihen. 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 แธคaya 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: โWho gave Jacob for a spoil, and Israel to the robbers?โ (Isaiah 42:24). That child answered by reciting the continuation of the verse: โDid not the Lord, He against Whom we have sinned, and in Whose ways they would not walk, neither were they obedient to His law?โ,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: โFor these things I weep; my eye, my eye runs down with waterโ (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: โO 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 usโ (Jeremiah 6:26). It is not stated: Upon you, but rather โupon us,โ 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.,ยง Rav Yehuda says that Rav says: What is the meaning of that which is written: โAnd 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 heritageโ (Micah 2:2)? There was an incident involving a certain man who set his eyes on his masterโs wife, and he was a carpenterโs 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: |
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