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138 results for "divine"

1. Hebrew Bible, Leviticus, 12.2, 15.19-15.20, 15.24-15.26, 15.33, 18.19 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •divine anger, sexual imagery Found in books: Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 46

12.2. "דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר אִשָּׁה כִּי תַזְרִיעַ וְיָלְדָה זָכָר וְטָמְאָה שִׁבְעַת יָמִים כִּימֵי נִדַּת דְּוֺתָהּ תִּטְמָא׃", 15.19. "וְאִשָּׁה כִּי־תִהְיֶה זָבָה דָּם יִהְיֶה זֹבָהּ בִּבְשָׂרָהּ שִׁבְעַת יָמִים תִּהְיֶה בְנִדָּתָהּ וְכָל־הַנֹּגֵעַ בָּהּ יִטְמָא עַד־הָעָרֶב׃", 15.24. "וְאִם שָׁכֹב יִשְׁכַּב אִישׁ אֹתָהּ וּתְהִי נִדָּתָהּ עָלָיו וְטָמֵא שִׁבְעַת יָמִים וְכָל־הַמִּשְׁכָּב אֲשֶׁר־יִשְׁכַּב עָלָיו יִטְמָא׃", 15.25. "וְאִשָּׁה כִּי־יָזוּב זוֹב דָּמָהּ יָמִים רַבִּים בְּלֹא עֶת־נִדָּתָהּ אוֹ כִי־תָזוּב עַל־נִדָּתָהּ כָּל־יְמֵי זוֹב טֻמְאָתָהּ כִּימֵי נִדָּתָהּ תִּהְיֶה טְמֵאָה הִוא׃", 15.26. "כָּל־הַמִּשְׁכָּב אֲשֶׁר־תִּשְׁכַּב עָלָיו כָּל־יְמֵי זוֹבָהּ כְּמִשְׁכַּב נִדָּתָהּ יִהְיֶה־לָּהּ וְכָל־הַכְּלִי אֲשֶׁר תֵּשֵׁב עָלָיו טָמֵא יִהְיֶה כְּטֻמְאַת נִדָּתָהּ׃", 15.33. "וְהַדָּוָה בְּנִדָּתָהּ וְהַזָּב אֶת־זוֹבוֹ לַזָּכָר וְלַנְּקֵבָה וּלְאִישׁ אֲשֶׁר יִשְׁכַּב עִם־טְמֵאָה׃", 18.19. "וְאֶל־אִשָּׁה בְּנִדַּת טֻמְאָתָהּ לֹא תִקְרַב לְגַלּוֹת עֶרְוָתָהּ׃",

12.2. "Speak unto the children of Israel, saying: If a woman be delivered, and bear a man-child, then she shall be unclean seven days; as in the days of the impurity of her sickness shall she be unclean.", 15.19. "And if a woman have an issue, and her issue in her flesh be blood, she shall be in her impurity seven days; and whosoever toucheth her shall be unclean until the even.", 15.20. "And every thing that she lieth upon in her impurity shall be unclean; every thing also that she sitteth upon shall be unclean.", 15.24. "And if any man lie with her, and her impurity be upon him, he shall be unclean seven days; and every bed whereon he lieth shall be unclean. .", 15.25. "And if a woman have an issue of her blood many days not in the time of her impurity, or if she have an issue beyond the time of her impurity; all the days of the issue of her uncleanness she shall be as in the days of her impurity: she is unclean.", 15.26. "Every bed whereon she lieth all the days of her issue shall be unto her as the bed of her impurity; and every thing whereon she sitteth shall be unclean, as the uncleanness of her impurity.", 15.33. "and of her that is sick with her impurity, and of them that have an issue, whether it be a man, or a woman; and of him that lieth with her that is unclean.", 18.19. "And thou shalt not approach unto a woman to uncover her nakedness, as long as she is impure by her uncleanness.",

2. Hebrew Bible, Numbers, 25.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •anger, divine Found in books: Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 120

25.11. "פִּינְחָס בֶּן־אֶלְעָזָר בֶּן־אַהֲרֹן הַכֹּהֵן הֵשִׁיב אֶת־חֲמָתִי מֵעַל בְּנֵי־יִשְׂרָאֵל בְּקַנְאוֹ אֶת־קִנְאָתִי בְּתוֹכָם וְלֹא־כִלִּיתִי אֶת־בְּנֵי־יִשְׂרָאֵל בְּקִנְאָתִי׃",

25.11. "’Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned My wrath away from the children of Israel, in that he was very jealous for My sake among them, so that I consumed not the children of Israel in My jealousy.",

3. Hebrew Bible, Proverbs, 30.15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •philoxenos of mabbug, on gluttony, dangers to divine knowledge posed by gluttony Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 521

30.15. "לַעֲלוּקָה שְׁתֵּי בָנוֹת הַב הַב שָׁלוֹשׁ הֵנָּה לֹא תִשְׂבַּעְנָה אַרְבַּע לֹא־אָמְרוּ הוֹן׃",

30.15. "The horseleech hath two daughters: ‘Give, give.’ There are three things that are never satisfied, Yea, four that say not: ‘Enough’:",

4. Hebrew Bible, Genesis, 1.6-1.8, 1.14-1.15, 1.17, 1.20-1.26, 2.16-2.17, 3.1-3.8, 3.10, 6.4, 30.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 518; Levison (2023), The Greek Life of Adam and Eve. 141, 143, 145, 342, 627, 833; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 46

1.6. "וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם וִיהִי מַבְדִּיל בֵּין מַיִם לָמָיִם׃", 1.7. "וַיַּעַשׂ אֱלֹהִים אֶת־הָרָקִיעַ וַיַּבְדֵּל בֵּין הַמַּיִם אֲשֶׁר מִתַּחַת לָרָקִיעַ וּבֵין הַמַּיִם אֲשֶׁר מֵעַל לָרָקִיעַ וַיְהִי־כֵן׃", 1.8. "וַיִּקְרָא אֱלֹהִים לָרָקִיעַ שָׁמָיִם וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם שֵׁנִי׃", 1.14. "וַיֹּאמֶר אֱלֹהִים יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם לְהַבְדִּיל בֵּין הַיּוֹם וּבֵין הַלָּיְלָה וְהָיוּ לְאֹתֹת וּלְמוֹעֲדִים וּלְיָמִים וְשָׁנִים׃", 1.15. "וְהָיוּ לִמְאוֹרֹת בִּרְקִיעַ הַשָּׁמַיִם לְהָאִיר עַל־הָאָרֶץ וַיְהִי־כֵן׃", 1.17. "וַיִּתֵּן אֹתָם אֱלֹהִים בִּרְקִיעַ הַשָּׁמָיִם לְהָאִיר עַל־הָאָרֶץ׃", 1.21. "וַיִּבְרָא אֱלֹהִים אֶת־הַתַּנִּינִם הַגְּדֹלִים וְאֵת כָּל־נֶפֶשׁ הַחַיָּה הָרֹמֶשֶׂת אֲשֶׁר שָׁרְצוּ הַמַּיִם לְמִינֵהֶם וְאֵת כָּל־עוֹף כָּנָף לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃", 1.22. "וַיְבָרֶךְ אֹתָם אֱלֹהִים לֵאמֹר פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הַמַּיִם בַּיַּמִּים וְהָעוֹף יִרֶב בָּאָרֶץ׃", 1.23. "וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם חֲמִישִׁי׃", 1.24. "וַיֹּאמֶר אֱלֹהִים תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ בְּהֵמָה וָרֶמֶשׂ וְחַיְתוֹ־אֶרֶץ לְמִינָהּ וַיְהִי־כֵן׃", 1.25. "וַיַּעַשׂ אֱלֹהִים אֶת־חַיַּת הָאָרֶץ לְמִינָהּ וְאֶת־הַבְּהֵמָה לְמִינָהּ וְאֵת כָּל־רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃", 1.26. "וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃", 2.16. "וַיְצַו יְהוָה אֱלֹהִים עַל־הָאָדָם לֵאמֹר מִכֹּל עֵץ־הַגָּן אָכֹל תֹּאכֵל׃", 2.17. "וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ כִּי בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת׃", 3.1. "וַיֹּאמֶר אֶת־קֹלְךָ שָׁמַעְתִּי בַּגָּן וָאִירָא כִּי־עֵירֹם אָנֹכִי וָאֵחָבֵא׃", 3.1. "וְהַנָּחָשׁ הָיָה עָרוּם מִכֹּל חַיַּת הַשָּׂדֶה אֲשֶׁר עָשָׂה יְהוָה אֱלֹהִים וַיֹּאמֶר אֶל־הָאִשָּׁה אַף כִּי־אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִכֹּל עֵץ הַגָּן׃", 3.2. "וַתֹּאמֶר הָאִשָּׁה אֶל־הַנָּחָשׁ מִפְּרִי עֵץ־הַגָּן נֹאכֵל׃", 3.2. "וַיִּקְרָא הָאָדָם שֵׁם אִשְׁתּוֹ חַוָּה כִּי הִוא הָיְתָה אֵם כָּל־חָי׃", 3.3. "וּמִפְּרִי הָעֵץ אֲשֶׁר בְּתוֹךְ־הַגָּן אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִמֶּנּוּ וְלֹא תִגְּעוּ בּוֹ פֶּן־תְּמֻתוּן׃", 3.4. "וַיֹּאמֶר הַנָּחָשׁ אֶל־הָאִשָּׁה לֹא־מוֹת תְּמֻתוּן׃", 3.5. "כִּי יֹדֵעַ אֱלֹהִים כִּי בְּיוֹם אֲכָלְכֶם מִמֶּנּוּ וְנִפְקְחוּ עֵינֵיכֶם וִהְיִיתֶם כֵּאלֹהִים יֹדְעֵי טוֹב וָרָע׃", 3.6. "וַתֵּרֶא הָאִשָּׁה כִּי טוֹב הָעֵץ לְמַאֲכָל וְכִי תַאֲוָה־הוּא לָעֵינַיִם וְנֶחְמָד הָעֵץ לְהַשְׂכִּיל וַתִּקַּח מִפִּרְיוֹ וַתֹּאכַל וַתִּתֵּן גַּם־לְאִישָׁהּ עִמָּהּ וַיֹּאכַל׃", 3.7. "וַתִּפָּקַחְנָה עֵינֵי שְׁנֵיהֶם וַיֵּדְעוּ כִּי עֵירֻמִּם הֵם וַיִּתְפְּרוּ עֲלֵה תְאֵנָה וַיַּעֲשׂוּ לָהֶם חֲגֹרֹת׃", 3.8. "וַיִּשְׁמְעוּ אֶת־קוֹל יְהוָה אֱלֹהִים מִתְהַלֵּךְ בַּגָּן לְרוּחַ הַיּוֹם וַיִּתְחַבֵּא הָאָדָם וְאִשְׁתּוֹ מִפְּנֵי יְהוָה אֱלֹהִים בְּתוֹךְ עֵץ הַגָּן׃", 6.4. "הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃", 30.3. "וַתֹּאמֶר הִנֵּה אֲמָתִי בִלְהָה בֹּא אֵלֶיהָ וְתֵלֵד עַל־בִּרְכַּי וְאִבָּנֶה גַם־אָנֹכִי מִמֶּנָּה׃", 30.3. "כִּי מְעַט אֲשֶׁר־הָיָה לְךָ לְפָנַי וַיִּפְרֹץ לָרֹב וַיְבָרֶךְ יְהוָה אֹתְךָ לְרַגְלִי וְעַתָּה מָתַי אֶעֱשֶׂה גַם־אָנֹכִי לְבֵיתִי׃",

1.6. "And God said: ‘Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.’", 1.7. "And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so.", 1.8. "And God called the firmament Heaven. And there was evening and there was morning, a second day.", 1.14. "And God said: ‘Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days and years;", 1.15. "and let them be for lights in the firmament of the heaven to give light upon the earth.’ And it was so.", 1.17. "And God set them in the firmament of the heaven to give light upon the earth,", 1.20. "And God said: ‘Let the waters swarm with swarms of living creatures, and let fowl fly above the earth in the open firmament of heaven.’", 1.21. "And God created the great sea-monsters, and every living creature that creepeth, wherewith the waters swarmed, after its kind, and every winged fowl after its kind; and God saw that it was good.", 1.22. "And God blessed them, saying: ‘Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth.’", 1.23. "And there was evening and there was morning, a fifth day.", 1.24. "And God said: ‘Let the earth bring forth the living creature after its kind, cattle, and creeping thing, and beast of the earth after its kind.’ And it was so.", 1.25. "And God made the beast of the earth after its kind, and the cattle after their kind, and every thing that creepeth upon the ground after its kind; and God saw that it was good.", 1.26. "And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’", 2.16. "And the LORD God commanded the man, saying: ‘of every tree of the garden thou mayest freely eat;", 2.17. "but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die.’", 3.1. "Now the serpent was more subtle than any beast of the field which the LORD God had made. And he said unto the woman: ‘Yea, hath God said: Ye shall not eat of any tree of the garden?’", 3.2. "And the woman said unto the serpent: ‘of the fruit of the trees of the garden we may eat;", 3.3. "but of the fruit of the tree which is in the midst of the garden, God hath said: Ye shall not eat of it, neither shall ye touch it, lest ye die.’", 3.4. "And the serpent said unto the woman: ‘Ye shall not surely die;", 3.5. "for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil.’", 3.6. "And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of the fruit thereof, and did eat; and she gave also unto her husband with her, and he did eat.", 3.7. "And the eyes of them both were opened, and they knew that they were naked; and they sewed fig-leaves together, and made themselves girdles.", 3.8. "And they heard the voice of the LORD God walking in the garden toward the cool of the day; and the man and his wife hid themselves from the presence of the LORD God amongst the trees of the garden.", 3.10. "And he said: ‘I heard Thy voice in the garden, and I was afraid, because I was naked; and I hid myself.’", 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.", 30.3. "And she said: ‘Behold my maid Bilhah, go in unto her; that she may bear upon my knees, and I also may be builded up through her.’",

5. Hebrew Bible, Psalms, 18.2, 91.6, 94.6, 105.20, 140.2, 141.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •anger, divine •divine anger, tisha bav and Found in books: Levison (2023), The Greek Life of Adam and Eve. 141, 833; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 30

18.2. "וַיּוֹצִיאֵנִי לַמֶּרְחָב יְחַלְּצֵנִי כִּי חָפֵץ בִּי׃", 18.2. "וַיֹּאמַר אֶרְחָמְךָ יְהוָה חִזְקִי׃", 91.6. "מִדֶּבֶר בָּאֹפֶל יַהֲלֹךְ מִקֶּטֶב יָשׁוּד צָהֳרָיִם׃", 94.6. "אַלְמָנָה וְגֵר יַהֲרֹגוּ וִיתוֹמִים יְרַצֵּחוּ׃", 140.2. "חַלְּצֵנִי יְהוָה מֵאָדָם רָע מֵאִישׁ חֲמָסִים תִּנְצְרֵנִי׃", 141.2. "תִּכּוֹן תְּפִלָּתִי קְטֹרֶת לְפָנֶיךָ מַשְׂאַת כַּפַּי מִנְחַת־עָרֶב׃",

18.2. "And he said: I love thee, O LORD, my strength.", 91.6. "of the pestilence that walketh in darkness, Nor of the destruction that wasteth at noonday.", 94.6. "They slay the widow and the stranger, And murder the fatherless.", 105.20. "The king sent and loosed him; Even the ruler of the peoples, and set him free.", 140.2. "Deliver me, O LORD, from the evil man; Preserve me from the violent man;", 141.2. "Let my prayer be set forth as incense before Thee, The lifting up of my hands as the evening sacrifice.",

6. Hebrew Bible, Exodus, 8.11, 24.10, 33.26 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •divine anger, in lamentations •anger, divine Found in books: Levison (2023), The Greek Life of Adam and Eve. 833; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 34

8.11. "וַיַּרְא פַּרְעֹה כִּי הָיְתָה הָרְוָחָה וְהַכְבֵּד אֶת־לִבּוֹ וְלֹא שָׁמַע אֲלֵהֶם כַּאֲשֶׁר דִּבֶּר יְהוָה׃",

8.11. "But when Pharaoh saw that there was respite, he hardened his heart, and hearkened not unto them; as the LORD had spoken.", 24.10. "and they saw the God of Israel; and there was under His feet the like of a paved work of sapphire stone, and the like of the very heaven for clearness.",

7. Hebrew Bible, Deuteronomy, 11.13-11.25, 11.28, 28.1, 28.15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •divine anger, theology of •divine anger •divine anger, in lamentations Found in books: Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 11, 33

11.13. "וְהָיָה אִם־שָׁמֹעַ תִּשְׁמְעוּ אֶל־מִצְוֺתַי אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם לְאַהֲבָה אֶת־יְהוָה אֱלֹהֵיכֶם וּלְעָבְדוֹ בְּכָל־לְבַבְכֶם וּבְכָל־נַפְשְׁכֶם׃", 11.14. "וְנָתַתִּי מְטַר־אַרְצְכֶם בְּעִתּוֹ יוֹרֶה וּמַלְקוֹשׁ וְאָסַפְתָּ דְגָנֶךָ וְתִירֹשְׁךָ וְיִצְהָרֶךָ׃", 11.15. "וְנָתַתִּי עֵשֶׂב בְּשָׂדְךָ לִבְהֶמְתֶּךָ וְאָכַלְתָּ וְשָׂבָעְתָּ׃", 11.16. "הִשָּׁמְרוּ לָכֶם פֶּן יִפְתֶּה לְבַבְכֶם וְסַרְתֶּם וַעֲבַדְתֶּם אֱלֹהִים אֲחֵרִים וְהִשְׁתַּחֲוִיתֶם לָהֶם׃", 11.17. "וְחָרָה אַף־יְהוָה בָּכֶם וְעָצַר אֶת־הַשָּׁמַיִם וְלֹא־יִהְיֶה מָטָר וְהָאֲדָמָה לֹא תִתֵּן אֶת־יְבוּלָהּ וַאֲבַדְתֶּם מְהֵרָה מֵעַל הָאָרֶץ הַטֹּבָה אֲשֶׁר יְהוָה נֹתֵן לָכֶם׃", 11.18. "וְשַׂמְתֶּם אֶת־דְּבָרַי אֵלֶּה עַל־לְבַבְכֶם וְעַל־נַפְשְׁכֶם וּקְשַׁרְתֶּם אֹתָם לְאוֹת עַל־יֶדְכֶם וְהָיוּ לְטוֹטָפֹת בֵּין עֵינֵיכֶם׃", 11.19. "וְלִמַּדְתֶּם אֹתָם אֶת־בְּנֵיכֶם לְדַבֵּר בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃", 11.21. "לְמַעַן יִרְבּוּ יְמֵיכֶם וִימֵי בְנֵיכֶם עַל הָאֲדָמָה אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתֵיכֶם לָתֵת לָהֶם כִּימֵי הַשָּׁמַיִם עַל־הָאָרֶץ׃", 11.22. "כִּי אִם־שָׁמֹר תִּשְׁמְרוּן אֶת־כָּל־הַמִּצְוָה הַזֹּאת אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם לַעֲשֹׂתָהּ לְאַהֲבָה אֶת־יְהוָה אֱלֹהֵיכֶם לָלֶכֶת בְּכָל־דְּרָכָיו וּלְדָבְקָה־בוֹ׃", 11.23. "וְהוֹרִישׁ יְהוָה אֶת־כָּל־הַגּוֹיִם הָאֵלֶּה מִלִּפְנֵיכֶם וִירִשְׁתֶּם גּוֹיִם גְּדֹלִים וַעֲצֻמִים מִכֶּם׃", 11.24. "כָּל־הַמָּקוֹם אֲשֶׁר תִּדְרֹךְ כַּף־רַגְלְכֶם בּוֹ לָכֶם יִהְיֶה מִן־הַמִּדְבָּר וְהַלְּבָנוֹן מִן־הַנָּהָר נְהַר־פְּרָת וְעַד הַיָּם הָאַחֲרוֹן יִהְיֶה גְּבֻלְכֶם׃", 11.25. "לֹא־יִתְיַצֵּב אִישׁ בִּפְנֵיכֶם פַּחְדְּכֶם וּמוֹרַאֲכֶם יִתֵּן יְהוָה אֱלֹהֵיכֶם עַל־פְּנֵי כָל־הָאָרֶץ אֲשֶׁר תִּדְרְכוּ־בָהּ כַּאֲשֶׁר דִּבֶּר לָכֶם׃", 11.28. "וְהַקְּלָלָה אִם־לֹא תִשְׁמְעוּ אֶל־מִצְוֺת יְהוָה אֱלֹהֵיכֶם וְסַרְתֶּם מִן־הַדֶּרֶךְ אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם לָלֶכֶת אַחֲרֵי אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא־יְדַעְתֶּם׃", 28.1. "וְהָיָה אִם־שָׁמוֹעַ תִּשְׁמַע בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־מִצְוֺתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם וּנְתָנְךָ יְהוָה אֱלֹהֶיךָ עֶלְיוֹן עַל כָּל־גּוֹיֵי הָאָרֶץ׃", 28.1. "וְרָאוּ כָּל־עַמֵּי הָאָרֶץ כִּי שֵׁם יְהוָה נִקְרָא עָלֶיךָ וְיָרְאוּ מִמֶּךָּ׃", 28.15. "וְהָיָה אִם־לֹא תִשְׁמַע בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־מִצְוֺתָיו וְחֻקֹּתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם וּבָאוּ עָלֶיךָ כָּל־הַקְּלָלוֹת הָאֵלֶּה וְהִשִּׂיגוּךָ׃",

11.13. "And it shall come to pass, if ye shall hearken diligently unto My commandments which I command you this day, to love the LORD your God, and to serve Him with all your heart and with all your soul,", 11.14. "that I will give the rain of your land in its season, the former rain and the latter rain, that thou mayest gather in thy corn, and thy wine, and thine oil.", 11.15. "And I will give grass in thy fields for thy cattle, and thou shalt eat and be satisfied.", 11.16. "Take heed to yourselves, lest your heart be deceived, and ye turn aside, and serve other gods, and worship them;", 11.17. "and the anger of the LORD be kindled against you, and He shut up the heaven, so that there shall be no rain, and the ground shall not yield her fruit; and ye perish quickly from off the good land which the LORD giveth you.", 11.18. "Therefore shall ye lay up these My words in your heart and in your soul; and ye shall bind them for a sign upon your hand, and they shall be for frontlets between your eyes.", 11.19. "And ye shall teach them your children, talking of them, when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up.", 11.20. "And thou shalt write them upon the door-posts of thy house, and upon thy gates;", 11.21. "that your days may be multiplied, and the days of your children, upon the land which the LORD swore unto your fathers to give them, as the days of the heavens above the earth.", 11.22. "For if ye shall diligently keep all this commandment which I command you, to do it, to love the LORD your God, to walk in all His ways, and to cleave unto Him,", 11.23. "then will the LORD drive out all these nations from before you, and ye shall dispossess nations greater and mightier than yourselves.", 11.24. "Every place whereon the sole of your foot shall tread shall be yours: from the wilderness, and Lebanon, from the river, the river Euphrates, even unto the hinder sea shall be your border.", 11.25. "There shall no man be able to stand against you: the LORD your God shall lay the fear of you and the dread of you upon all the land that ye shall tread upon, as He hath spoken unto you.", 11.28. "and the curse, if ye shall not hearken unto the commandments of the LORD your God, but turn aside out of the way which I command you this day, to go after other gods, which ye have not known.", 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.", 28.15. "But it shall come to pass, if thou wilt not hearken unto the voice of the LORD thy God, to observe to do all His commandments and His statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee.",

8. Hebrew Bible, Habakkuk, 2.4-2.5 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •philoxenos of mabbug, on gluttony, dangers to divine knowledge posed by gluttony Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 521

2.4. "הִנֵּה עֻפְּלָה לֹא־יָשְׁרָה נַפְשׁוֹ בּוֹ וְצַדִּיק בֶּאֱמוּנָתוֹ יִחְיֶה׃", 2.5. "וְאַף כִּי־הַיַּיִן בּוֹגֵד גֶּבֶר יָהִיר וְלֹא יִנְוֶה אֲשֶׁר הִרְחִיב כִּשְׁאוֹל נַפְשׁוֹ וְהוּא כַמָּוֶת וְלֹא יִשְׂבָּע וַיֶּאֱסֹף אֵלָיו כָּל־הַגּוֹיִם וַיִּקְבֹּץ אֵלָיו כָּל־הָעַמִּים׃",

2.4. "Behold, his soul is puffed up, it is not upright in him; But the righteous shall live by his faith.", 2.5. "Yea, moreover, wine is a treacherous dealer; The haughty man abideth not; He who enlargeth his desire as the nether-world, And is as death, and cannot be satisfied, But gathereth unto him all nations, And heapeth unto him all peoples.",

9. Hebrew Bible, Isaiah, 1.1-1.27, 40.1, 40.5, 40.10-40.11, 41.2-41.4, 44.28, 45.1, 47.6, 49.7, 49.17-49.23, 51.3, 51.12, 51.17, 51.23, 52.1-52.2, 52.7-52.12, 54.1-54.3, 54.9, 54.11-54.12, 55.1, 55.5, 55.10, 55.12, 60.1, 60.4-60.16, 60.18, 61.10, 62.2, 62.5, 62.10 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 153, 154, 157; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 33, 43, 45, 54, 55

1.1. "שִׁמְעוּ דְבַר־יְהוָה קְצִינֵי סְדֹם הַאֲזִינוּ תּוֹרַת אֱלֹהֵינוּ עַם עֲמֹרָה׃", 1.1. "חֲזוֹן יְשַׁעְיָהוּ בֶן־אָמוֹץ אֲשֶׁר חָזָה עַל־יְהוּדָה וִירוּשָׁלִָם בִּימֵי עֻזִּיָּהוּ יוֹתָם אָחָז יְחִזְקִיָּהוּ מַלְכֵי יְהוּדָה׃", 1.2. "וְאִם־תְּמָאֲנוּ וּמְרִיתֶם חֶרֶב תְּאֻכְּלוּ כִּי פִּי יְהוָה דִּבֵּר׃", 1.2. "שִׁמְעוּ שָׁמַיִם וְהַאֲזִינִי אֶרֶץ כִּי יְהוָה דִּבֵּר בָּנִים גִּדַּלְתִּי וְרוֹמַמְתִּי וְהֵם פָּשְׁעוּ בִי׃", 1.3. "יָדַע שׁוֹר קֹנֵהוּ וַחֲמוֹר אֵבוּס בְּעָלָיו יִשְׂרָאֵל לֹא יָדַע עַמִּי לֹא הִתְבּוֹנָן׃", 1.3. "כִּי תִהְיוּ כְּאֵלָה נֹבֶלֶת עָלֶהָ וּכְגַנָּה אֲשֶׁר־מַיִם אֵין לָהּ׃", 1.4. "הוֹי גּוֹי חֹטֵא עַם כֶּבֶד עָוֺן זֶרַע מְרֵעִים בָּנִים מַשְׁחִיתִים עָזְבוּ אֶת־יְהוָה נִאֲצוּ אֶת־קְדוֹשׁ יִשְׂרָאֵל נָזֹרוּ אָחוֹר׃", 1.5. "עַל מֶה תֻכּוּ עוֹד תּוֹסִיפוּ סָרָה כָּל־רֹאשׁ לָחֳלִי וְכָל־לֵבָב דַּוָּי׃", 1.6. "מִכַּף־רֶגֶל וְעַד־רֹאשׁ אֵין־בּוֹ מְתֹם פֶּצַע וְחַבּוּרָה וּמַכָּה טְרִיָּה לֹא־זֹרוּ וְלֹא חֻבָּשׁוּ וְלֹא רֻכְּכָה בַּשָּׁמֶן׃", 1.7. "אַרְצְכֶם שְׁמָמָה עָרֵיכֶם שְׂרֻפוֹת אֵשׁ אַדְמַתְכֶם לְנֶגְדְּכֶם זָרִים אֹכְלִים אֹתָהּ וּשְׁמָמָה כְּמַהְפֵּכַת זָרִים׃", 1.8. "וְנוֹתְרָה בַת־צִיּוֹן כְּסֻכָּה בְכָרֶם כִּמְלוּנָה בְמִקְשָׁה כְּעִיר נְצוּרָה׃", 1.9. "לוּלֵי יְהוָה צְבָאוֹת הוֹתִיר לָנוּ שָׂרִיד כִּמְעָט כִּסְדֹם הָיִינוּ לַעֲמֹרָה דָּמִינוּ׃", 1.11. "לָמָּה־לִּי רֹב־זִבְחֵיכֶם יֹאמַר יְהוָה שָׂבַעְתִּי עֹלוֹת אֵילִים וְחֵלֶב מְרִיאִים וְדַם פָּרִים וּכְבָשִׂים וְעַתּוּדִים לֹא חָפָצְתִּי׃", 1.12. "כִּי תָבֹאוּ לֵרָאוֹת פָּנָי מִי־בִקֵּשׁ זֹאת מִיֶּדְכֶם רְמֹס חֲצֵרָי׃", 1.13. "לֹא תוֹסִיפוּ הָבִיא מִנְחַת־שָׁוְא קְטֹרֶת תּוֹעֵבָה הִיא לִי חֹדֶשׁ וְשַׁבָּת קְרֹא מִקְרָא לֹא־אוּכַל אָוֶן וַעֲצָרָה׃", 1.14. "חָדְשֵׁיכֶם וּמוֹעֲדֵיכֶם שָׂנְאָה נַפְשִׁי הָיוּ עָלַי לָטֹרַח נִלְאֵיתִי נְשֹׂא׃", 1.15. "וּבְפָרִשְׂכֶם כַּפֵּיכֶם אַעְלִים עֵינַי מִכֶּם גַּם כִּי־תַרְבּוּ תְפִלָּה אֵינֶנִּי שֹׁמֵעַ יְדֵיכֶם דָּמִים מָלֵאוּ׃", 1.16. "רַחֲצוּ הִזַּכּוּ הָסִירוּ רֹעַ מַעַלְלֵיכֶם מִנֶּגֶד עֵינָי חִדְלוּ הָרֵעַ׃", 1.17. "לִמְדוּ הֵיטֵב דִּרְשׁוּ מִשְׁפָּט אַשְּׁרוּ חָמוֹץ שִׁפְטוּ יָתוֹם רִיבוּ אַלְמָנָה׃", 1.18. "לְכוּ־נָא וְנִוָּכְחָה יֹאמַר יְהוָה אִם־יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים כַּשֶּׁלֶג יַלְבִּינוּ אִם־יַאְדִּימוּ כַתּוֹלָע כַּצֶּמֶר יִהְיוּ׃", 1.19. "אִם־תֹּאבוּ וּשְׁמַעְתֶּם טוּב הָאָרֶץ תֹּאכֵלוּ׃", 1.21. "אֵיכָה הָיְתָה לְזוֹנָה קִרְיָה נֶאֱמָנָה מְלֵאֲתִי מִשְׁפָּט צֶדֶק יָלִין בָּהּ וְעַתָּה מְרַצְּחִים׃", 1.22. "כַּסְפֵּךְ הָיָה לְסִיגִים סָבְאֵךְ מָהוּל בַּמָּיִם׃", 1.23. "שָׂרַיִךְ סוֹרְרִים וְחַבְרֵי גַּנָּבִים כֻּלּוֹ אֹהֵב שֹׁחַד וְרֹדֵף שַׁלְמֹנִים יָתוֹם לֹא יִשְׁפֹּטוּ וְרִיב אַלְמָנָה לֹא־יָבוֹא אֲלֵיהֶם׃", 1.24. "לָכֵן נְאֻם הָאָדוֹן יְהוָה צְבָאוֹת אֲבִיר יִשְׂרָאֵל הוֹי אֶנָּחֵם מִצָּרַי וְאִנָּקְמָה מֵאוֹיְבָי׃", 1.25. "וְאָשִׁיבָה יָדִי עָלַיִךְ וְאֶצְרֹף כַּבֹּר סִיגָיִךְ וְאָסִירָה כָּל־בְּדִילָיִךְ׃", 1.26. "וְאָשִׁיבָה שֹׁפְטַיִךְ כְּבָרִאשֹׁנָה וְיֹעֲצַיִךְ כְּבַתְּחִלָּה אַחֲרֵי־כֵן יִקָּרֵא לָךְ עִיר הַצֶּדֶק קִרְיָה נֶאֱמָנָה׃", 1.27. "צִיּוֹן בְּמִשְׁפָּט תִּפָּדֶה וְשָׁבֶיהָ בִּצְדָקָה׃", 40.1. "נַחֲמוּ נַחֲמוּ עַמִּי יֹאמַר אֱלֹהֵיכֶם׃", 40.1. "הִנֵּה אֲדֹנָי יְהוִה בְּחָזָק יָבוֹא וּזְרֹעוֹ מֹשְׁלָה לוֹ הִנֵּה שְׂכָרוֹ אִתּוֹ וּפְעֻלָּתוֹ לְפָנָיו׃", 40.5. "וְנִגְלָה כְּבוֹד יְהוָה וְרָאוּ כָל־בָּשָׂר יַחְדָּו כִּי פִּי יְהוָה דִּבֵּר׃", 40.11. "כְּרֹעֶה עֶדְרוֹ יִרְעֶה בִּזְרֹעוֹ יְקַבֵּץ טְלָאִים וּבְחֵיקוֹ יִשָּׂא עָלוֹת יְנַהֵל׃", 41.2. "לְמַעַן יִרְאוּ וְיֵדְעוּ וְיָשִׂימוּ וְיַשְׂכִּילוּ יַחְדָּו כִּי יַד־יְהוָה עָשְׂתָה זֹּאת וּקְדוֹשׁ יִשְׂרָאֵל בְּרָאָהּ׃", 41.2. "מִי הֵעִיר מִמִּזְרָח צֶדֶק יִקְרָאֵהוּ לְרַגְלוֹ יִתֵּן לְפָנָיו גּוֹיִם וּמְלָכִים יַרְדְּ יִתֵּן כֶּעָפָר חַרְבּוֹ כְּקַשׁ נִדָּף קַשְׁתּוֹ׃", 41.3. "יִרְדְּפֵם יַעֲבוֹר שָׁלוֹם אֹרַח בְּרַגְלָיו לֹא יָבוֹא׃", 41.4. "מִי־פָעַל וְעָשָׂה קֹרֵא הַדֹּרוֹת מֵרֹאשׁ אֲנִי יְהוָה רִאשׁוֹן וְאֶת־אַחֲרֹנִים אֲנִי־הוּא׃", 44.28. "הָאֹמֵר לְכוֹרֶשׁ רֹעִי וְכָל־חֶפְצִי יַשְׁלִם וְלֵאמֹר לִירוּשָׁלִַם תִּבָּנֶה וְהֵיכָל תִּוָּסֵד׃", 45.1. "הוֹי אֹמֵר לְאָב מַה־תּוֹלִיד וּלְאִשָּׁה מַה־תְּחִילִין׃", 45.1. "כֹּה־אָמַר יְהוָה לִמְשִׁיחוֹ לְכוֹרֶשׁ אֲשֶׁר־הֶחֱזַקְתִּי בִימִינוֹ לְרַד־לְפָנָיו גּוֹיִם וּמָתְנֵי מְלָכִים אֲפַתֵּחַ לִפְתֹּחַ לְפָנָיו דְּלָתַיִם וּשְׁעָרִים לֹא יִסָּגֵרוּ׃", 47.6. "קָצַפְתִּי עַל־עַמִּי חִלַּלְתִּי נַחֲלָתִי וָאֶתְּנֵם בְּיָדֵךְ לֹא־שַׂמְתְּ לָהֶם רַחֲמִים עַל־זָקֵן הִכְבַּדְתְּ עֻלֵּךְ מְאֹד׃", 49.7. "כֹּה אָמַר־יְהוָה גֹּאֵל יִשְׂרָאֵל קְדוֹשׁוֹ לִבְזֹה־נֶפֶשׁ לִמְתָעֵב גּוֹי לְעֶבֶד מֹשְׁלִים מְלָכִים יִרְאוּ וָקָמוּ שָׂרִים וְיִשְׁתַּחֲוּוּ לְמַעַן יְהוָה אֲשֶׁר נֶאֱמָן קְדֹשׁ יִשְׂרָאֵל וַיִּבְחָרֶךָּ׃", 49.17. "מִהֲרוּ בָּנָיִךְ מְהָרְסַיִךְ וּמַחֲרִבַיִךְ מִמֵּךְ יֵצֵאוּ׃", 49.18. "שְׂאִי־סָבִיב עֵינַיִךְ וּרְאִי כֻּלָּם נִקְבְּצוּ בָאוּ־לָךְ חַי־אָנִי נְאֻם־יְהוָה כִּי כֻלָּם כָּעֲדִי תִלְבָּשִׁי וּתְקַשְּׁרִים כַּכַּלָּה׃", 49.19. "כִּי חָרְבֹתַיִךְ וְשֹׁמְמֹתַיִךְ וְאֶרֶץ הֲרִסֻתֵיךְ כִּי עַתָּה תֵּצְרִי מִיּוֹשֵׁב וְרָחֲקוּ מְבַלְּעָיִךְ׃", 49.21. "וְאָמַרְתְּ בִּלְבָבֵךְ מִי יָלַד־לִי אֶת־אֵלֶּה וַאֲנִי שְׁכוּלָה וְגַלְמוּדָה גֹּלָה וְסוּרָה וְאֵלֶּה מִי גִדֵּל הֵן אֲנִי נִשְׁאַרְתִּי לְבַדִּי אֵלֶּה אֵיפֹה הֵם׃", 49.22. "כֹּה־אָמַר אֲדֹנָי יְהוִה הִנֵּה אֶשָּׂא אֶל־גּוֹיִם יָדִי וְאֶל־עַמִּים אָרִים נִסִּי וְהֵבִיאוּ בָנַיִךְ בְּחֹצֶן וּבְנֹתַיִךְ עַל־כָּתֵף תִּנָּשֶׂאנָה׃", 49.23. "וְהָיוּ מְלָכִים אֹמְנַיִךְ וְשָׂרוֹתֵיהֶם מֵינִיקֹתַיִךְ אַפַּיִם אֶרֶץ יִשְׁתַּחֲווּ לָךְ וַעֲפַר רַגְלַיִךְ יְלַחֵכוּ וְיָדַעַתְּ כִּי־אֲנִי יְהוָה אֲשֶׁר לֹא־יֵבֹשׁוּ קוָֹי׃", 51.3. "כִּי־נִחַם יְהוָה צִיּוֹן נִחַם כָּל־חָרְבֹתֶיהָ וַיָּשֶׂם מִדְבָּרָהּ כְּעֵדֶן וְעַרְבָתָהּ כְּגַן־יְהוָה שָׂשׂוֹן וְשִׂמְחָה יִמָּצֵא בָהּ תּוֹדָה וְקוֹל זִמְרָה׃", 51.12. "אָנֹכִי אָנֹכִי הוּא מְנַחֶמְכֶם מִי־אַתְּ וַתִּירְאִי מֵאֱנוֹשׁ יָמוּת וּמִבֶּן־אָדָם חָצִיר יִנָּתֵן׃", 51.17. "הִתְעוֹרְרִי הִתְעוֹרְרִי קוּמִי יְרוּשָׁלִַם אֲשֶׁר שָׁתִית מִיַּד יְהוָה אֶת־כּוֹס חֲמָתוֹ אֶת־קֻבַּעַת כּוֹס הַתַּרְעֵלָה שָׁתִית מָצִית׃", 51.23. "וְשַׂמְתִּיהָ בְּיַד־מוֹגַיִךְ אֲשֶׁר־אָמְרוּ לְנַפְשֵׁךְ שְׁחִי וְנַעֲבֹרָה וַתָּשִׂימִי כָאָרֶץ גֵּוֵךְ וְכַחוּץ לַעֹבְרִים׃", 52.1. "חָשַׂף יְהוָה אֶת־זְרוֹעַ קָדְשׁוֹ לְעֵינֵי כָּל־הַגּוֹיִם וְרָאוּ כָּל־אַפְסֵי־אָרֶץ אֵת יְשׁוּעַת אֱלֹהֵינוּ׃", 52.1. "עוּרִי עוּרִי לִבְשִׁי עֻזֵּךְ צִיּוֹן לִבְשִׁי בִּגְדֵי תִפְאַרְתֵּךְ יְרוּשָׁלִַם עִיר הַקֹּדֶשׁ כִּי לֹא יוֹסִיף יָבֹא־בָךְ עוֹד עָרֵל וְטָמֵא׃", 52.2. "הִתְנַעֲרִי מֵעָפָר קוּמִי שְּׁבִי יְרוּשָׁלִָם התפתחו [הִתְפַּתְּחִי] מוֹסְרֵי צַוָּארֵךְ שְׁבִיָּה בַּת־צִיּוֹן׃", 52.7. "מַה־נָּאווּ עַל־הֶהָרִים רַגְלֵי מְבַשֵּׂר מַשְׁמִיעַ שָׁלוֹם מְבַשֵּׂר טוֹב מַשְׁמִיעַ יְשׁוּעָה אֹמֵר לְצִיּוֹן מָלַךְ אֱלֹהָיִךְ׃", 52.8. "קוֹל צֹפַיִךְ נָשְׂאוּ קוֹל יַחְדָּו יְרַנֵּנוּ כִּי עַיִן בְּעַיִן יִרְאוּ בְּשׁוּב יְהוָה צִיּוֹן׃", 52.9. "פִּצְחוּ רַנְּנוּ יַחְדָּו חָרְבוֹת יְרוּשָׁלִָם כִּי־נִחַם יְהוָה עַמּוֹ גָּאַל יְרוּשָׁלִָם׃", 52.11. "סוּרוּ סוּרוּ צְאוּ מִשָּׁם טָמֵא אַל־תִּגָּעוּ צְאוּ מִתּוֹכָהּ הִבָּרוּ נֹשְׂאֵי כְּלֵי יְהוָה׃", 52.12. "כִּי לֹא בְחִפָּזוֹן תֵּצֵאוּ וּבִמְנוּסָה לֹא תֵלֵכוּן כִּי־הֹלֵךְ לִפְנֵיכֶם יְהוָה וּמְאַסִּפְכֶם אֱלֹהֵי יִשְׂרָאֵל׃", 54.1. "רָנִּי עֲקָרָה לֹא יָלָדָה פִּצְחִי רִנָּה וְצַהֲלִי לֹא־חָלָה כִּי־רַבִּים בְּנֵי־שׁוֹמֵמָה מִבְּנֵי בְעוּלָה אָמַר יְהוָה׃", 54.1. "כִּי הֶהָרִים יָמוּשׁוּ וְהַגְּבָעוֹת תְּמוּטֶנָה וְחַסְדִּי מֵאִתֵּךְ לֹא־יָמוּשׁ וּבְרִית שְׁלוֹמִי לֹא תָמוּט אָמַר מְרַחֲמֵךְ יְהוָה׃", 54.2. "הַרְחִיבִי מְקוֹם אָהֳלֵךְ וִירִיעוֹת מִשְׁכְּנוֹתַיִךְ יַטּוּ אַל־תַּחְשֹׂכִי הַאֲרִיכִי מֵיתָרַיִךְ וִיתֵדֹתַיִךְ חַזֵּקִי׃", 54.3. "כִּי־יָמִין וּשְׂמֹאול תִּפְרֹצִי וְזַרְעֵךְ גּוֹיִם יִירָשׁ וְעָרִים נְשַׁמּוֹת יוֹשִׁיבוּ׃", 54.9. "כִּי־מֵי נֹחַ זֹאת לִי אֲשֶׁר נִשְׁבַּעְתִּי מֵעֲבֹר מֵי־נֹחַ עוֹד עַל־הָאָרֶץ כֵּן נִשְׁבַּעְתִּי מִקְּצֹף עָלַיִךְ וּמִגְּעָר־בָּךְ׃", 54.11. "עֲנִיָּה סֹעֲרָה לֹא נֻחָמָה הִנֵּה אָנֹכִי מַרְבִּיץ בַּפּוּךְ אֲבָנַיִךְ וִיסַדְתִּיךְ בַּסַּפִּירִים׃", 54.12. "וְשַׂמְתִּי כַּדְכֹד שִׁמְשֹׁתַיִךְ וּשְׁעָרַיִךְ לְאַבְנֵי אֶקְדָּח וְכָל־גְּבוּלֵךְ לְאַבְנֵי־חֵפֶץ׃", 55.1. "כִּי כַּאֲשֶׁר יֵרֵד הַגֶּשֶׁם וְהַשֶּׁלֶג מִן־הַשָּׁמַיִם וְשָׁמָּה לֹא יָשׁוּב כִּי אִם־הִרְוָה אֶת־הָאָרֶץ וְהוֹלִידָהּ וְהִצְמִיחָהּ וְנָתַן זֶרַע לַזֹּרֵעַ וְלֶחֶם לָאֹכֵל׃", 55.1. "הוֹי כָּל־צָמֵא לְכוּ לַמַּיִם וַאֲשֶׁר אֵין־לוֹ כָּסֶף לְכוּ שִׁבְרוּ וֶאֱכֹלוּ וּלְכוּ שִׁבְרוּ בְּלוֹא־כֶסֶף וּבְלוֹא מְחִיר יַיִן וְחָלָב׃", 55.5. "הֵן גּוֹי לֹא־תֵדַע תִּקְרָא וְגוֹי לֹא־יְדָעוּךָ אֵלֶיךָ יָרוּצוּ לְמַעַן יְהוָה אֱלֹהֶיךָ וְלִקְדוֹשׁ יִשְׂרָאֵל כִּי פֵאֲרָךְ׃", 55.12. "כִּי־בְשִׂמְחָה תֵצֵאוּ וּבְשָׁלוֹם תּוּבָלוּן הֶהָרִים וְהַגְּבָעוֹת יִפְצְחוּ לִפְנֵיכֶם רִנָּה וְכָל־עֲצֵי הַשָּׂדֶה יִמְחֲאוּ־כָף׃", 60.1. "וּבָנוּ בְנֵי־נֵכָר חֹמֹתַיִךְ וּמַלְכֵיהֶם יְשָׁרְתוּנֶךְ כִּי בְקִצְפִּי הִכִּיתִיךְ וּבִרְצוֹנִי רִחַמְתִּיךְ׃", 60.1. "קוּמִי אוֹרִי כִּי בָא אוֹרֵךְ וּכְבוֹד יְהוָה עָלַיִךְ זָרָח׃", 60.4. "שְׂאִי־סָבִיב עֵינַיִךְ וּרְאִי כֻּלָּם נִקְבְּצוּ בָאוּ־לָךְ בָּנַיִךְ מֵרָחוֹק יָבֹאוּ וּבְנֹתַיִךְ עַל־צַד תֵּאָמַנָה׃", 60.5. "אָז תִּרְאִי וְנָהַרְתְּ וּפָחַד וְרָחַב לְבָבֵךְ כִּי־יֵהָפֵךְ עָלַיִךְ הֲמוֹן יָם חֵיל גּוֹיִם יָבֹאוּ לָךְ׃", 60.6. "שִׁפְעַת גְּמַלִּים תְּכַסֵּךְ בִּכְרֵי מִדְיָן וְעֵיפָה כֻּלָּם מִשְּׁבָא יָבֹאוּ זָהָב וּלְבוֹנָה יִשָּׂאוּ וּתְהִלֹּת יְהוָה יְבַשֵּׂרוּ׃", 60.7. "כָּל־צֹאן קֵדָר יִקָּבְצוּ לָךְ אֵילֵי נְבָיוֹת יְשָׁרְתוּנֶךְ יַעֲלוּ עַל־רָצוֹן מִזְבְּחִי וּבֵית תִּפְאַרְתִּי אֲפָאֵר׃", 60.8. "מִי־אֵלֶּה כָּעָב תְּעוּפֶינָה וְכַיּוֹנִים אֶל־אֲרֻבֹּתֵיהֶם׃", 60.9. "כִּי־לִי אִיִּים יְקַוּוּ וָאֳנִיּוֹת תַּרְשִׁישׁ בָּרִאשֹׁנָה לְהָבִיא בָנַיִךְ מֵרָחוֹק כַּסְפָּם וּזְהָבָם אִתָּם לְשֵׁם יְהוָה אֱלֹהַיִךְ וְלִקְדוֹשׁ יִשְׂרָאֵל כִּי פֵאֲרָךְ׃", 60.11. "וּפִתְּחוּ שְׁעָרַיִךְ תָּמִיד יוֹמָם וָלַיְלָה לֹא יִסָּגֵרוּ לְהָבִיא אֵלַיִךְ חֵיל גּוֹיִם וּמַלְכֵיהֶם נְהוּגִים׃", 60.12. "כִּי־הַגּוֹי וְהַמַּמְלָכָה אֲשֶׁר לֹא־יַעַבְדוּךְ יֹאבֵדוּ וְהַגּוֹיִם חָרֹב יֶחֱרָבוּ׃", 60.13. "כְּבוֹד הַלְּבָנוֹן אֵלַיִךְ יָבוֹא בְּרוֹשׁ תִּדְהָר וּתְאַשּׁוּר יַחְדָּו לְפָאֵר מְקוֹם מִקְדָּשִׁי וּמְקוֹם רַגְלַי אֲכַבֵּד׃", 60.14. "וְהָלְכוּ אֵלַיִךְ שְׁחוֹחַ בְּנֵי מְעַנַּיִךְ וְהִשְׁתַּחֲווּ עַל־כַּפּוֹת רַגְלַיִךְ כָּל־מְנַאֲצָיִךְ וְקָרְאוּ לָךְ עִיר יְהוָה צִיּוֹן קְדוֹשׁ יִשְׂרָאֵל׃", 60.15. "תַּחַת הֱיוֹתֵךְ עֲזוּבָה וּשְׂנוּאָה וְאֵין עוֹבֵר וְשַׂמְתִּיךְ לִגְאוֹן עוֹלָם מְשׂוֹשׂ דּוֹר וָדוֹר׃", 60.16. "וְיָנַקְתְּ חֲלֵב גּוֹיִם וְשֹׁד מְלָכִים תִּינָקִי וְיָדַעַתְּ כִּי אֲנִי יְהוָה מוֹשִׁיעֵךְ וְגֹאֲלֵךְ אֲבִיר יַעֲקֹב׃", 60.18. "לֹא־יִשָּׁמַע עוֹד חָמָס בְּאַרְצֵךְ שֹׁד וָשֶׁבֶר בִּגְבוּלָיִךְ וְקָרָאת יְשׁוּעָה חוֹמֹתַיִךְ וּשְׁעָרַיִךְ תְּהִלָּה׃", 62.2. "וְרָאוּ גוֹיִם צִדְקֵךְ וְכָל־מְלָכִים כְּבוֹדֵךְ וְקֹרָא לָךְ שֵׁם חָדָשׁ אֲשֶׁר פִּי יְהוָה יִקֳּבֶנּוּ׃", 62.5. "כִּי־יִבְעַל בָּחוּר בְּתוּלָה יִבְעָלוּךְ בָּנָיִךְ וּמְשׂוֹשׂ חָתָן עַל־כַּלָּה יָשִׂישׂ עָלַיִךְ אֱלֹהָיִךְ׃",

1.1. "The Vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.", 1.2. "Hear, O heavens, and give ear, O earth, For the LORD hath spoken: Children I have reared, and brought up, And they have rebelled against Me.", 1.3. "The ox knoweth his owner, And the ass his master’s crib; But Israel doth not know, My people doth not consider.", 1.4. "Ah sinful nation, A people laden with iniquity, A seed of evil-doers, Children that deal corruptly; They have forsaken the LORD, They have contemned the Holy One of Israel, They are turned away backward.", 1.5. "On what part will ye yet be stricken, Seeing ye stray away more and more? The whole head is sick, And the whole heart faint;", 1.6. "From the sole of the foot even unto the head There is no soundness in it; But wounds, and bruises, and festering sores: They have not been pressed, neither bound up, Neither mollified with oil.", 1.7. "Your country is desolate; Your cities are burned with fire; Your land, strangers devour it in your presence, And it is desolate, as overthrown by floods.", 1.8. "And the daughter of Zion is left As a booth in a vineyard, As a lodge in a garden of cucumbers, As a besieged city.", 1.9. "Except the LORD of hosts Had left unto us a very small remt, We should have been as Sodom, We should have been like unto Gomorrah.", 1.10. "Hear the word of the LORD, Ye rulers of Sodom; Give ear unto the law of our God, Ye people of Gomorrah.", 1.11. "To what purpose is the multitude of your sacrifices unto Me? Saith the LORD; I am full of the burnt-offerings of rams, And the fat of fed beasts; And I delight not in the blood of bullocks, or of lambs, or of he-goats.", 1.12. "When ye come to appear before Me, Who hath required this at your hand, To trample My courts?", 1.13. "Bring no more vain oblations; It is an offering of abomination unto Me; New moon and sabbath, the holding of convocations— I cannot endure iniquity along with the solemn assembly.", 1.14. "Your new moons and your appointed seasons My soul hateth; They are a burden unto Me; I am weary to bear them.", 1.15. "And when ye spread forth your hands, I will hide Mine eyes from you; Yea, when ye make many prayers, I will not hear; Your hands are full of blood.", 1.16. "Wash you, make you clean, Put away the evil of your doings From before Mine eyes, Cease to do evil;", 1.17. "Learn to do well; Seek justice, relieve the oppressed, Judge the fatherless, plead for the widow.", 1.18. "Come now, and let us reason together, Saith the LORD; Though your sins be as scarlet, They shall be as white as snow; Though they be red like crimson, They shall be as wool.", 1.19. "If ye be willing and obedient, Ye shall eat the good of the land;", 1.20. "But if ye refuse and rebel, Ye shall be devoured with the sword; For the mouth of the LORD hath spoken.", 1.21. "How is the faithful city Become a harlot! She that was full of justice, Righteousness lodged in her, But now murderers.", 1.22. "Thy silver is become dross, Thy wine mixed with water.", 1.23. "Thy princes are rebellious, And companions of thieves; Every one loveth bribes, And followeth after rewards; They judge not the fatherless, Neither doth the cause of the widow come unto them.", 1.24. "Therefore saith the Lord, the LORD of hosts, The Mighty One of Israel: Ah, I will ease Me of Mine adversaries, And avenge Me of Mine enemies;", 1.25. "And I will turn My hand upon thee, And purge away thy dross as with lye, And will take away all thine alloy;", 1.26. "And I will restore thy judges as at the first, And thy counsellors as at the beginning; Afterward thou shalt be called The city of righteousness, The faithful city.", 1.27. "Zion shall be redeemed with justice, And they that return of her with righteousness.", 40.1. "Comfort ye, comfort ye My people, saith your God.", 40.5. "And the glory of the LORD shall be revealed, and all flesh shall see it together; for the mouth of the LORD hath spoken it.’", 40.10. "Behold, the Lord GOD will come as a Mighty One, And His arm will rule for Him; Behold, His reward is with Him, And His recompense before Him.", 40.11. "Even as a shepherd that feedeth his flock, That gathereth the lambs in his arm, And carrieth them in his bosom, And gently leadeth those that give suck.", 41.2. "Who hath raised up one from the east, At whose steps victory attendeth? He giveth nations before him, And maketh him rule over kings; His sword maketh them as the dust, His bow as the driven stubble.", 41.3. "He pursueth them, and passeth on safely; The way with his feet he treadeth not.", 41.4. "Who hath wrought and done it? He that called the generations from the beginning. I, the LORD, who am the first, And with the last am the same.", 44.28. "That saith of Cyrus: ‘He is My shepherd, And shall perform all My pleasure’; Even saying of Jerusalem: ‘She shall be built’; And to the temple: ‘My foundation shall be laid.’", 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:", 47.6. "I was wroth with My people, I profaned Mine inheritance, And gave them into thy hand; Thou didst show them no mercy; Upon the aged hast thou very heavily Laid thy yoke.", 49.7. "Thus saith the LORD, The Redeemer of Israel, his Holy One, To him who is despised of men, To him who is abhorred of nations, To a servant of rulers: Kings shall see and arise, Princes, and they shall prostrate themselves; Because of the LORD that is faithful, Even the Holy One of Israel, who hath chosen thee.", 49.17. "Thy children make haste; Thy destroyers and they that made thee waste shall go forth from thee.", 49.18. "Lift up thine eyes round about, and behold: All these gather themselves together, and come to thee. As I live, saith the LORD, Thou shalt surely clothe thee with them all as with an ornament, And gird thyself with them, like a bride.", 49.19. "For thy waste and thy desolate places And thy land that hath been destroyed— Surely now shalt thou be too strait for the inhabitants, And they that swallowed thee up shall be far away.", 49.20. "The children of thy bereavement Shall yet say in thine ears: ‘The place is too strait for me; Give place to me that I may dwell.’", 49.21. "Then shalt thou say in thy heart: ‘Who hath begotten me these, Seeing I have been bereaved of my children, and am solitary, An exile, and wandering to and fro? And who hath brought up these? Behold, I was left alone; These, where were they?’", 49.22. "Thus saith the Lord GOD: Behold, I will lift up My hand to the nations, And set up Mine ensign to the peoples, And they shall bring thy sons in their bosom, And thy daughters shall be carried upon their shoulders.", 49.23. "And kings shall be thy foster-fathers, And their queens thy nursing mothers; They shall bow down to thee with their face to the earth, And lick the dust of thy feet; And thou shalt know that I am the LORD, For they shall not be ashamed that wait for Me.", 51.3. "For the LORD hath comforted Zion; He hath comforted all her waste places, And hath made her wilderness like Eden, And her desert like the garden of the LORD; Joy and gladness shall be found therein, Thanksgiving, and the voice of melody.", 51.12. "I, even I, am He that comforteth you: Who art thou, that thou art afraid of man that shall die, And of the son of man that shall be made as grass;", 51.17. "Awake, awake, Stand up, O Jerusalem, That hast drunk at the hand of the LORD The cup of His fury; Thou hast drunken the beaker, even the cup of staggering, And drained it.", 51.23. "And I will put it into the hand of them that afflict thee; That have said to thy soul: ‘Bow down, that we may go over’; And thou hast laid thy back as the ground, And as the street, to them that go over.", 52.1. "Awake, awake, Put on thy strength, O Zion; Put on thy beautiful garments, O Jerusalem, the holy city; For henceforth there shall no more come into thee The uncircumcised and the unclean.", 52.2. "Shake thyself from the dust; Arise, and sit down, O Jerusalem; Loose thyself from the bands of thy neck, O captive daughter of Zion.", 52.7. "How beautiful upon the mountains Are the feet of the messenger of good tidings, That announceth peace, the harbinger of good tidings, That announceth salvation; That saith unto Zion: ‘Thy God reigneth! ’", 52.8. "Hark, thy watchmen! they lift up the voice, Together do they sing; For they shall see, eye to eye, The LORD returning to Zion.", 52.9. "Break forth into joy, sing together, Ye waste places of Jerusalem; For the LORD hath comforted His people, He hath redeemed Jerusalem.", 52.10. "The LORD hath made bare His holy arm In the eyes of all the nations; And all the ends of the earth shall see The salvation of our God.", 52.11. "Depart ye, depart ye, go ye out from thence, Touch no unclean thing; Go ye out of the midst of her; be ye clean, Ye that bear the vessels of the LORD.", 52.12. "For ye shall not go out in haste, Neither shall ye go by flight; For the LORD will go before you, And the God of Israel will be your rearward.", 54.1. "Sing, O barren, thou that didst not bear, Break forth into singing, and cry aloud, thou that didst not travail; For more are the children of the desolate Than the children of the married wife, saith the LORD.", 54.2. "Enlarge the place of thy tent, And let them stretch forth the curtains of thy habitations, spare not; Lengthen thy cords, and strengthen thy stakes.", 54.3. "For thou shalt spread abroad on the right hand and on the left; And thy seed shall possess the nations, And make the desolate cities to be inhabited.", 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.", 54.11. "O thou afflicted, tossed with tempest, and not comforted, behold, I will set thy stones in fair colours, And lay thy foundations with sapphires.", 54.12. "And I will make thy pinnacles of rubies, and thy gates of carbuncles, and all thy border of precious stones.", 55.1. "Ho, every one that thirsteth, come ye for water, And he that hath no money; Come ye, buy, and eat; Yea, come, buy wine and milk Without money and without price.", 55.5. "Behold, thou shalt call a nation that thou knowest not, And a nation that knew not thee shall run unto thee; Because of the LORD thy God, And for the Holy One of Israel, for He hath glorified thee.", 55.10. "For as the rain cometh down and the snow from heaven, And returneth not thither, Except it water the earth, And make it bring forth and bud, And give seed to the sower and bread to the eater;", 55.12. "For ye shall go out with joy, And be led forth with peace; The mountains and the hills shall break forth before you into singing, And all the trees of the field shall clap their hands.", 60.1. "Arise, shine, for thy light is come, And the glory of the LORD is risen upon thee.", 60.4. "Lift Up thine eyes round about, and see: They all are gathered together, and come to thee; Thy sons come from far, And thy daughters are borne on the side.", 60.5. "Then thou shalt see and be radiant, And thy heart shall throb and be enlarged; Because the abundance of the sea shall be turned unto thee, The wealth of the nations shall come unto thee.", 60.6. "The caravan of camels shall cover thee, And of the young camels of Midian and Ephah, All coming from Sheba; They shall bring gold and incense, And shall proclaim the praises of the LORD.", 60.7. "All the flocks of Kedar shall be gathered together unto thee, The rams of Nebaioth shall minister unto thee; They shall come up with acceptance on Mine altar, And I will glorify My glorious house.", 60.8. "Who are these that fly as a cloud, And as the doves to their cotes?", 60.9. "Surely the isles shall wait for Me, And the ships of Tarshish first, To bring thy sons from far, Their silver and their gold with them, For the name of the LORD thy God, And for the Holy One of Israel, because He hath glorified thee.", 60.10. "And aliens shall build up thy walls, And their kings shall minister unto thee; For in My wrath I smote thee, But in My favour have I had compassion on thee. .", 60.11. "Thy gates also shall be open continually, Day and night, they shall not be shut; That men may bring unto thee the wealth of the nations, And their kings in procession.", 60.12. "For that nation and kingdom that will not serve thee shall perish; Yea, those nations shall be utterly wasted.", 60.13. "The glory of Lebanon shall come unto thee, The cypress, the plane-tree and the larch together; To beautify the place of My sanctuary, And I will make the place of My feet glorious.", 60.14. "And the sons of them that afflicted thee Shall come bending unto thee, And all they that despised thee shall bow down At the soles of thy feet; And they shall call thee The city of the LORD, The Zion of the Holy One of Israel.", 60.15. "Whereas thou hast been forsaken and hated, So that no man passed through thee, I will make thee an eternal excellency, A joy of many generations.", 60.16. "Thou shalt also suck the milk of the nations, And shalt suck the breast of kings; And thou shalt know that I the LORD am thy Saviour, And I, the Mighty One of Jacob, thy Redeemer.", 60.18. "Violence shall no more be heard in thy land, Desolation nor destruction within thy borders; But thou shalt call thy walls Salvation, And thy gates Praise.", 61.10. "I will greatly rejoice in the LORD, My soul shall be joyful in my God; For He hath clothed me with the garments of salvation, He hath covered me with the robe of victory, As a bridegroom putteth on a priestly diadem, And as a bride adorneth herself with her jewels.", 62.2. "And the nations shall see thy triumph, And all kings thy glory; And thou shalt be called by a new name, Which the mouth of the LORD shall mark out.", 62.5. "For as a young man espouseth a virgin, So shall thy sons espouse thee; And as the bridegroom rejoiceth over the bride, So shall thy God rejoice over thee.", 62.10. "Go through, go through the gates, Clear ye the way of the people; Cast up, cast up the highway, Gather out the stones; Lift up an ensign over the peoples.",

10. Hebrew Bible, Jeremiah, 1.1-2.28, 1.10, 2.5, 2.12, 2.13, 2.23, 2.24, 2.25, 52.12, 52.13 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 29

52.13. "וַיִּשְׂרֹף אֶת־בֵּית־יְהוָה וְאֶת־בֵּית הַמֶּלֶךְ וְאֵת כָּל־בָּתֵּי יְרוּשָׁלִַם וְאֶת־כָּל־בֵּית הַגָּדוֹל שָׂרַף בָּאֵשׁ׃",

52.13. "and he burned the house of the LORD, and the king’s house; and all the houses of Jerusalem, even every great man’s house, burned he with fire.",

11. Hebrew Bible, Lamentations, 1.1-1.5, 1.7-1.19, 1.21, 2.1-2.13, 2.15-2.18, 2.20-2.22, 3.1-3.18, 3.21-3.22, 3.28-3.29, 3.31-3.33, 3.38, 3.42-3.45, 3.55-3.56, 4.3-4.11, 4.13, 4.15-4.16, 4.18-4.19, 5.4-5.5, 5.7, 5.9-5.13, 5.16, 5.18 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •divine anger, tisha bav and •divine anger, in lamentations •divine anger •divine anger, sexual imagery Found in books: Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 31, 33, 34, 43, 45, 46, 54, 55

1.1. "יָדוֹ פָּרַשׂ צָר עַל כָּל־מַחֲמַדֶּיהָ כִּי־רָאֲתָה גוֹיִם בָּאוּ מִקְדָּשָׁהּ אֲשֶׁר צִוִּיתָה לֹא־יָבֹאוּ בַקָּהָל לָךְ׃", 1.1. "אֵיכָה יָשְׁבָה בָדָד הָעִיר רַבָּתִי עָם הָיְתָה כְּאַלְמָנָה רַּבָּתִי בַגּוֹיִם שָׂרָתִי בַּמְּדִינוֹת הָיְתָה לָמַס׃" 1.2. "רְאֵה יְהוָה כִּי־צַר־לִי מֵעַי חֳמַרְמָרוּ נֶהְפַּךְ לִבִּי בְּקִרְבִּי כִּי מָרוֹ מָרִיתִי מִחוּץ שִׁכְּלָה־חֶרֶב בַּבַּיִת כַּמָּוֶת׃", 1.2. "בָּכוֹ תִבְכֶּה בַּלַּיְלָה וְדִמְעָתָהּ עַל לֶחֱיָהּ אֵין־לָהּ מְנַחֵם מִכָּל־אֹהֲבֶיהָ כָּל־רֵעֶיהָ בָּגְדוּ בָהּ הָיוּ לָהּ לְאֹיְבִים׃", 1.3. "גָּלְתָה יְהוּדָה מֵעֹנִי וּמֵרֹב עֲבֹדָה הִיא יָשְׁבָה בַגּוֹיִם לֹא מָצְאָה מָנוֹחַ כָּל־רֹדְפֶיהָ הִשִּׂיגוּהָ בֵּין הַמְּצָרִים׃", 1.4. "דַּרְכֵי צִיּוֹן אֲבֵלוֹת מִבְּלִי בָּאֵי מוֹעֵד כָּל־שְׁעָרֶיהָ שׁוֹמֵמִין כֹּהֲנֶיהָ נֶאֱנָחִים בְּתוּלֹתֶיהָ נּוּגוֹת וְהִיא מַר־לָהּ׃", 1.5. "הָיוּ צָרֶיהָ לְרֹאשׁ אֹיְבֶיהָ שָׁלוּ כִּי־יְהוָה הוֹגָהּ עַל רֹב־פְּשָׁעֶיהָ עוֹלָלֶיהָ הָלְכוּ שְׁבִי לִפְנֵי־צָר׃", 1.7. "זָכְרָה יְרוּשָׁלִַם יְמֵי עָנְיָהּ וּמְרוּדֶיהָ כֹּל מַחֲמֻדֶיהָ אֲשֶׁר הָיוּ מִימֵי קֶדֶם בִּנְפֹל עַמָּהּ בְּיַד־צָר וְאֵין עוֹזֵר לָהּ רָאוּהָ צָרִים שָׂחֲקוּ עַל מִשְׁבַּתֶּהָ׃", 1.8. "חֵטְא חָטְאָה יְרוּשָׁלִַם עַל־כֵּן לְנִידָה הָיָתָה כָּל־מְכַבְּדֶיהָ הִזִּילוּהָ כִּי־רָאוּ עֶרְוָתָהּ גַּם־הִיא נֶאֶנְחָה וַתָּשָׁב אָחוֹר׃", 1.9. "טֻמְאָתָהּ בְּשׁוּלֶיהָ לֹא זָכְרָה אַחֲרִיתָהּ וַתֵּרֶד פְּלָאִים אֵין מְנַחֵם לָהּ רְאֵה יְהוָה אֶת־עָנְיִי כִּי הִגְדִּיל אוֹיֵב׃", 1.11. "כָּל־עַמָּהּ נֶאֱנָחִים מְבַקְּשִׁים לֶחֶם נָתְנוּ מחמודיהם [מַחֲמַדֵּיהֶם] בְּאֹכֶל לְהָשִׁיב נָפֶשׁ רְאֵה יְהוָה וְהַבִּיטָה כִּי הָיִיתִי זוֹלֵלָה׃", 1.12. "לוֹא אֲלֵיכֶם כָּל־עֹבְרֵי דֶרֶךְ הַבִּיטוּ וּרְאוּ אִם־יֵשׁ מַכְאוֹב כְּמַכְאֹבִי אֲשֶׁר עוֹלַל לִי אֲשֶׁר הוֹגָה יְהוָה בְּיוֹם חֲרוֹן אַפּוֹ׃", 1.13. "מִמָּרוֹם שָׁלַח־אֵשׁ בְּעַצְמֹתַי וַיִּרְדֶּנָּה פָּרַשׂ רֶשֶׁת לְרַגְלַי הֱשִׁיבַנִי אָחוֹר נְתָנַנִי שֹׁמֵמָה כָּל־הַיּוֹם דָּוָה׃", 1.14. "נִשְׂקַד עֹל פְּשָׁעַי בְּיָדוֹ יִשְׂתָּרְגוּ עָלוּ עַל־צַוָּארִי הִכְשִׁיל כֹּחִי נְתָנַנִי אֲדֹנָי בִּידֵי לֹא־אוּכַל קוּם׃", 1.15. "סִלָּה כָל־אַבִּירַי אֲדֹנָי בְּקִרְבִּי קָרָא עָלַי מוֹעֵד לִשְׁבֹּר בַּחוּרָי גַּת דָּרַךְ אֲדֹנָי לִבְתוּלַת בַּת־יְהוּדָה׃", 1.16. "עַל־אֵלֶּה אֲנִי בוֹכִיָּה עֵינִי עֵינִי יֹרְדָה מַּיִם כִּי־רָחַק מִמֶּנִּי מְנַחֵם מֵשִׁיב נַפְשִׁי הָיוּ בָנַי שׁוֹמֵמִים כִּי גָבַר אוֹיֵב׃", 1.17. "פֵּרְשָׂה צִיּוֹן בְּיָדֶיהָ אֵין מְנַחֵם לָהּ צִוָּה יְהוָה לְיַעֲקֹב סְבִיבָיו צָרָיו הָיְתָה יְרוּשָׁלִַם לְנִדָּה בֵּינֵיהֶם׃", 1.18. "צַדִּיק הוּא יְהוָה כִּי פִיהוּ מָרִיתִי שִׁמְעוּ־נָא כָל־עמים [הָעַמִּים] וּרְאוּ מַכְאֹבִי בְּתוּלֹתַי וּבַחוּרַי הָלְכוּ בַשֶּׁבִי׃", 1.19. "קָרָאתִי לַמְאַהֲבַי הֵמָּה רִמּוּנִי כֹּהֲנַי וּזְקֵנַי בָּעִיר גָּוָעוּ כִּי־בִקְשׁוּ אֹכֶל לָמוֹ וְיָשִׁיבוּ אֶת־נַפְשָׁם׃", 1.21. "שָׁמְעוּ כִּי נֶאֱנָחָה אָנִי אֵין מְנַחֵם לִי כָּל־אֹיְבַי שָׁמְעוּ רָעָתִי שָׂשׂוּ כִּי אַתָּה עָשִׂיתָ הֵבֵאתָ יוֹם־קָרָאתָ וְיִהְיוּ כָמוֹנִי׃", 2.1. "אֵיכָה יָעִיב בְּאַפּוֹ אֲדֹנָי אֶת־בַּת־צִיּוֹן הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ תִּפְאֶרֶת יִשְׂרָאֵל וְלֹא־זָכַר הֲדֹם־רַגְלָיו בְּיוֹם אַפּוֹ׃", 2.1. "יֵשְׁבוּ לָאָרֶץ יִדְּמוּ זִקְנֵי בַת־צִיּוֹן הֶעֱלוּ עָפָר עַל־רֹאשָׁם חָגְרוּ שַׂקִּים הוֹרִידוּ לָאָרֶץ רֹאשָׁן בְּתוּלֹת יְרוּשָׁלִָם׃", 2.2. "בִּלַּע אֲדֹנָי לא [וְלֹא] חָמַל אֵת כָּל־נְאוֹת יַעֲקֹב הָרַס בְּעֶבְרָתוֹ מִבְצְרֵי בַת־יְהוּדָה הִגִּיעַ לָאָרֶץ חִלֵּל מַמְלָכָה וְשָׂרֶיהָ׃", 2.2. "רְאֵה יְהוָה וְהַבִּיטָה לְמִי עוֹלַלְתָּ כֹּה אִם־תֹּאכַלְנָה נָשִׁים פִּרְיָם עֹלֲלֵי טִפֻּחִים אִם־יֵהָרֵג בְּמִקְדַּשׁ אֲדֹנָי כֹּהֵן וְנָבִיא׃", 2.3. "גָּדַע בָּחֳרִי אַף כֹּל קֶרֶן יִשְׂרָאֵל הֵשִׁיב אָחוֹר יְמִינוֹ מִפְּנֵי אוֹיֵב וַיִּבְעַר בְּיַעֲקֹב כְּאֵשׁ לֶהָבָה אָכְלָה סָבִיב׃", 2.4. "דָּרַךְ קַשְׁתּוֹ כְּאוֹיֵב נִצָּב יְמִינוֹ כְּצָר וַיַּהֲרֹג כֹּל מַחֲמַדֵּי־עָיִן בְּאֹהֶל בַּת־צִיּוֹן שָׁפַךְ כָּאֵשׁ חֲמָתוֹ׃", 2.5. "הָיָה אֲדֹנָי כְּאוֹיֵב בִּלַּע יִשְׂרָאֵל בִּלַּע כָּל־אַרְמְנוֹתֶיהָ שִׁחֵת מִבְצָרָיו וַיֶּרֶב בְּבַת־יְהוּדָה תַּאֲנִיָּה וַאֲנִיָּה׃", 2.6. "וַיַּחְמֹס כַּגַּן שֻׂכּוֹ שִׁחֵת מוֹעֲדוֹ שִׁכַּח יְהוָה בְּצִיּוֹן מוֹעֵד וְשַׁבָּת וַיִּנְאַץ בְּזַעַם־אַפּוֹ מֶלֶךְ וְכֹהֵן׃", 2.7. "זָנַח אֲדֹנָי מִזְבְּחוֹ נִאֵר מִקְדָּשׁוֹ הִסְגִּיר בְּיַד־אוֹיֵב חוֹמֹת אַרְמְנוֹתֶיהָ קוֹל נָתְנוּ בְּבֵית־יְהוָה כְּיוֹם מוֹעֵד׃", 2.8. "חָשַׁב יְהוָה לְהַשְׁחִית חוֹמַת בַּת־צִיּוֹן נָטָה קָו לֹא־הֵשִׁיב יָדוֹ מִבַּלֵּעַ וַיַּאֲבֶל־חֵל וְחוֹמָה יַחְדָּו אֻמְלָלוּ׃", 2.9. "טָבְעוּ בָאָרֶץ שְׁעָרֶיהָ אִבַּד וְשִׁבַּר בְּרִיחֶיהָ מַלְכָּהּ וְשָׂרֶיהָ בַגּוֹיִם אֵין תּוֹרָה גַּם־נְבִיאֶיהָ לֹא־מָצְאוּ חָזוֹן מֵיְהוָה׃", 2.11. "כָּלוּ בַדְּמָעוֹת עֵינַי חֳמַרְמְרוּ מֵעַי נִשְׁפַּךְ לָאָרֶץ כְּבֵדִי עַל־שֶׁבֶר בַּת־עַמִּי בֵּעָטֵף עוֹלֵל וְיוֹנֵק בִּרְחֹבוֹת קִרְיָה׃", 2.12. "לְאִמֹּתָם יֹאמְרוּ אַיֵּה דָּגָן וָיָיִן בְּהִתְעַטְּפָם כֶּחָלָל בִּרְחֹבוֹת עִיר בְּהִשְׁתַּפֵּךְ נַפְשָׁם אֶל־חֵיק אִמֹּתָם׃", 2.13. "מָה־אֲעִידֵךְ מָה אֲדַמֶּה־לָּךְ הַבַּת יְרוּשָׁלִַם מָה אַשְׁוֶה־לָּךְ וַאֲנַחֲמֵךְ בְּתוּלַת בַּת־צִיּוֹן כִּי־גָדוֹל כַּיָּם שִׁבְרֵךְ מִי יִרְפָּא־לָךְ׃", 2.15. "סָפְקוּ עָלַיִךְ כַּפַּיִם כָּל־עֹבְרֵי דֶרֶךְ שָׁרְקוּ וַיָּנִעוּ רֹאשָׁם עַל־בַּת יְרוּשָׁלִָם הֲזֹאת הָעִיר שֶׁיֹּאמְרוּ כְּלִילַת יֹפִי מָשׂוֹשׂ לְכָל־הָאָרֶץ׃", 2.16. "פָּצוּ עָלַיִךְ פִּיהֶם כָּל־אוֹיְבַיִךְ שָׁרְקוּ וַיַּחַרְקוּ־שֵׁן אָמְרוּ בִּלָּעְנוּ אַךְ זֶה הַיּוֹם שֶׁקִּוִּינֻהוּ מָצָאנוּ רָאִינוּ׃", 2.17. "עָשָׂה יְהוָה אֲשֶׁר זָמָם בִּצַּע אֶמְרָתוֹ אֲשֶׁר צִוָּה מִימֵי־קֶדֶם הָרַס וְלֹא חָמָל וַיְשַׂמַּח עָלַיִךְ אוֹיֵב הֵרִים קֶרֶן צָרָיִךְ׃", 2.18. "צָעַק לִבָּם אֶל־אֲדֹנָי חוֹמַת בַּת־צִיּוֹן הוֹרִידִי כַנַּחַל דִּמְעָה יוֹמָם וָלַיְלָה אַל־תִּתְּנִי פוּגַת לָךְ אַל־תִּדֹּם בַּת־עֵינֵךְ׃", 2.21. "שָׁכְבוּ לָאָרֶץ חוּצוֹת נַעַר וְזָקֵן בְּתוּלֹתַי וּבַחוּרַי נָפְלוּ בֶחָרֶב הָרַגְתָּ בְּיוֹם אַפֶּךָ טָבַחְתָּ לֹא חָמָלְתָּ׃", 2.22. "תִּקְרָא כְיוֹם מוֹעֵד מְגוּרַי מִסָּבִיב וְלֹא הָיָה בְּיוֹם אַף־יְהוָה פָּלִיט וְשָׂרִיד אֲשֶׁר־טִפַּחְתִּי וְרִבִּיתִי אֹיְבִי כִלָּם׃", 3.1. "דֹּב אֹרֵב הוּא לִי אריה [אֲרִי] בְּמִסְתָּרִים׃", 3.1. "אֲנִי הַגֶּבֶר רָאָה עֳנִי בְּשֵׁבֶט עֶבְרָתוֹ׃", 3.2. "אוֹתִי נָהַג וַיֹּלַךְ חֹשֶׁךְ וְלֹא־אוֹר׃", 3.2. "זָכוֹר תִּזְכּוֹר ותשיח [וְתָשׁוֹחַ] עָלַי נַפְשִׁי׃", 3.3. "אַךְ בִּי יָשֻׁב יַהֲפֹךְ יָדוֹ כָּל־הַיּוֹם׃", 3.3. "יִתֵּן לְמַכֵּהוּ לֶחִי יִשְׂבַּע בְּחֶרְפָּה׃", 3.4. "נַחְפְּשָׂה דְרָכֵינוּ וְנַחְקֹרָה וְנָשׁוּבָה עַד־יְהוָה׃", 3.4. "בִּלָּה בְשָׂרִי וְעוֹרִי שִׁבַּר עַצְמוֹתָי׃", 3.5. "עַד־יַשְׁקִיף וְיֵרֶא יְהוָה מִשָּׁמָיִם׃", 3.5. "בָּנָה עָלַי וַיַּקַּף רֹאשׁ וּתְלָאָה׃", 3.6. "בְּמַחֲשַׁכִּים הוֹשִׁיבַנִי כְּמֵתֵי עוֹלָם׃", 3.6. "רָאִיתָה כָּל־נִקְמָתָם כָּל־מַחְשְׁבֹתָם לִי׃", 3.7. "גָּדַר בַּעֲדִי וְלֹא אֵצֵא הִכְבִּיד נְחָשְׁתִּי׃", 3.8. "גַּם כִּי אֶזְעַק וַאֲשַׁוֵּעַ שָׂתַם תְּפִלָּתִי׃", 3.9. "גָּדַר דְּרָכַי בְּגָזִית נְתִיבֹתַי עִוָּה׃", 3.11. "דְּרָכַי סוֹרֵר וַיְפַשְּׁחֵנִי שָׂמַנִי שֹׁמֵם׃", 3.12. "דָּרַךְ קַשְׁתוֹ וַיַּצִּיבֵנִי כַּמַּטָּרָא לַחֵץ׃", 3.13. "הֵבִיא בְּכִלְיוֹתָי בְּנֵי אַשְׁפָּתוֹ׃", 3.14. "הָיִיתִי שְּׂחֹק לְכָל־עַמִּי נְגִינָתָם כָּל־הַיּוֹם׃", 3.15. "הִשְׂבִּיעַנִי בַמְּרוֹרִים הִרְוַנִי לַעֲנָה׃", 3.16. "וַיַּגְרֵס בֶּחָצָץ שִׁנָּי הִכְפִּישַׁנִי בָּאֵפֶר׃", 3.17. "וַתִּזְנַח מִשָּׁלוֹם נַפְשִׁי נָשִׁיתִי טוֹבָה׃", 3.18. "וָאֹמַר אָבַד נִצְחִי וְתוֹחַלְתִּי מֵיְהוָה׃", 3.21. "זֹאת אָשִׁיב אֶל־לִבִּי עַל־כֵּן אוֹחִיל׃", 3.22. "חַסְדֵי יְהוָה כִּי לֹא־תָמְנוּ כִּי לֹא־כָלוּ רַחֲמָיו׃", 3.28. "יֵשֵׁב בָּדָד וְיִדֹּם כִּי נָטַל עָלָיו׃", 3.29. "יִתֵּן בֶּעָפָר פִּיהוּ אוּלַי יֵשׁ תִּקְוָה׃", 3.31. "כִּי לֹא יִזְנַח לְעוֹלָם אֲדֹנָי׃", 3.32. "כִּי אִם־הוֹגָה וְרִחַם כְּרֹב חסדו [חֲסָדָיו׃]", 3.33. "כִּי לֹא עִנָּה מִלִּבּוֹ וַיַּגֶּה בְנֵי־אִישׁ׃", 3.38. "מִפִּי עֶלְיוֹן לֹא תֵצֵא הָרָעוֹת וְהַטּוֹב׃", 3.42. "נַחְנוּ פָשַׁעְנוּ וּמָרִינוּ אַתָּה לֹא סָלָחְתָּ׃", 3.43. "סַכֹּתָה בָאַף וַתִּרְדְּפֵנוּ הָרַגְתָּ לֹא חָמָלְתָּ׃", 3.44. "סַכּוֹתָה בֶעָנָן לָךְ מֵעֲבוֹר תְּפִלָּה׃", 3.45. "סְחִי וּמָאוֹס תְּשִׂימֵנוּ בְּקֶרֶב הָעַמִּים׃", 3.55. "קָרָאתִי שִׁמְךָ יְהוָה מִבּוֹר תַּחְתִּיּוֹת׃", 3.56. "קוֹלִי שָׁמָעְתָּ אַל־תַּעְלֵם אָזְנְךָ לְרַוְחָתִי לְשַׁוְעָתִי׃", 4.3. "גַּם־תנין [תַּנִּים] חָלְצוּ שַׁד הֵינִיקוּ גּוּרֵיהֶן בַּת־עַמִּי לְאַכְזָר כי ענים [כַּיְעֵנִים] בַּמִּדְבָּר׃", 4.4. "דָּבַק לְשׁוֹן יוֹנֵק אֶל־חכּוֹ בַּצָּמָא עוֹלָלִים שָׁאֲלוּ לֶחֶם פֹּרֵשׂ אֵין לָהֶם׃", 4.5. "הָאֹכְלִים לְמַעֲדַנִּים נָשַׁמּוּ בַּחוּצוֹת הָאֱמֻנִים עֲלֵי תוֹלָע חִבְּקוּ אַשְׁפַּתּוֹת׃", 4.6. "וַיִּגְדַּל עֲוֺן בַּת־עַמִּי מֵחַטַּאת סְדֹם הַהֲפוּכָה כְמוֹ־רָגַע וְלֹא־חָלוּ בָהּ יָדָיִם׃", 4.7. "זַכּוּ נְזִירֶיהָ מִשֶּׁלֶג צַחוּ מֵחָלָב אָדְמוּ עֶצֶם מִפְּנִינִים סַפִּיר גִּזְרָתָם׃", 4.8. "חָשַׁךְ מִשְּׁחוֹר תָּאֳרָם לֹא נִכְּרוּ בַּחוּצוֹת צָפַד עוֹרָם עַל־עַצְמָם יָבֵשׁ הָיָה כָעֵץ׃", 4.9. "טוֹבִים הָיוּ חַלְלֵי־חֶרֶב מֵחַלְלֵי רָעָב שֶׁהֵם יָזוּבוּ מְדֻקָּרִים מִתְּנוּבֹת שָׂדָי׃", 4.11. "כִּלָּה יְהוָה אֶת־חֲמָתוֹ שָׁפַךְ חֲרוֹן אַפּוֹ וַיַּצֶּת־אֵשׁ בְּצִיּוֹן וַתֹּאכַל יְסוֹדֹתֶיהָ׃", 4.13. "מֵחַטֹּאת נְבִיאֶיהָ עֲוֺנוֹת כֹּהֲנֶיהָ הַשֹּׁפְכִים בְּקִרְבָּהּ דַּם צַדִּיקִים׃", 4.15. "סוּרוּ טָמֵא קָרְאוּ לָמוֹ סוּרוּ סוּרוּ אַל־תִּגָּעוּ כִּי נָצוּ גַּם־נָעוּ אָמְרוּ בַּגּוֹיִם לֹא יוֹסִיפוּ לָגוּר׃", 4.16. "פְּנֵי יְהוָה חִלְּקָם לֹא יוֹסִיף לְהַבִּיטָם פְּנֵי כֹהֲנִים לֹא נָשָׂאוּ זקנים [וּזְקֵנִים] לֹא חָנָנוּ׃", 4.18. "צָדוּ צְעָדֵינוּ מִלֶּכֶת בִּרְחֹבֹתֵינוּ קָרַב קִצֵּינוּ מָלְאוּ יָמֵינוּ כִּי־בָא קִצֵּינוּ׃", 4.19. "קַלִּים הָיוּ רֹדְפֵינוּ מִנִּשְׁרֵי שָׁמָיִם עַל־הֶהָרִים דְּלָקֻנוּ בַּמִּדְבָּר אָרְבוּ לָנוּ׃", 5.4. "מֵימֵינוּ בְּכֶסֶף שָׁתִינוּ עֵצֵינוּ בִּמְחִיר יָבֹאוּ׃", 5.5. "עַל צַוָּארֵנוּ נִרְדָּפְנוּ יָגַעְנוּ לא [וְלֹא] הוּנַח לָנוּ׃", 5.7. "אֲבֹתֵינוּ חָטְאוּ אינם [וְאֵינָם] אנחנו [וַאֲנַחְנוּ] עֲוֺנֹתֵיהֶם סָבָלְנוּ׃", 5.9. "בְּנַפְשֵׁנוּ נָבִיא לַחְמֵנוּ מִפְּנֵי חֶרֶב הַמִּדְבָּר׃", 5.11. "נָשִׁים בְּצִיּוֹן עִנּוּ בְּתֻלֹת בְּעָרֵי יְהוּדָה׃", 5.12. "שָׂרִים בְּיָדָם נִתְלוּ פְּנֵי זְקֵנִים לֹא נֶהְדָּרוּ׃", 5.13. "בַּחוּרִים טְחוֹן נָשָׂאוּ וּנְעָרִים בָּעֵץ כָּשָׁלוּ׃", 5.16. "נָפְלָה עֲטֶרֶת רֹאשֵׁנוּ אוֹי־נָא לָנוּ כִּי חָטָאנוּ׃", 5.18. "עַל הַר־צִיּוֹן שֶׁשָּׁמֵם שׁוּעָלִים הִלְּכוּ־בוֹ׃",

1.1. "O how has the city that was once so populous remained lonely! She has become like a widow! She that was great among the nations, a princess among the provinces, has become tributary." 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.", 1.3. "Judah went into exile because of affliction and great servitude; she settled among the nations, [and] found no rest; all her pursuers overtook her between the boundaries.", 1.4. "The roads of Zion are mournful because no one comes to the appointed season; all her gates are desolate, her priests moan; her maidens grieve while she herself suffers bitterly.", 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)", 1.7. "Jerusalem recalls the days of her poverty and her miseries, [and] all her precious things that were from days of old; when her people fell into the hand of the adversary, and there was none to help her; the enemies gazed, gloating on her desolation. ", 1.8. "Jerusalem sinned grievously, therefore she became a wanderer; all who honored her despised her, for they have seen her shame; moreover, she herself sighed and turned away.", 1.9. "Her uncleanliness is in her skirts, she was not mindful of her end, and she fell astonishingly with none to comfort her. 'Behold, O Lord, my affliction, for the enemy has magnified himself.' \t", 1.10. "The adversary stretched forth his hand upon all her precious things, for she saw nations enter her Sanctuary, whom You did command not to enter into Your assembly. \t", 1.11. "All her people are sighing [as] they search for bread; they gave away their treasures for food to revive the soul; see, O Lord, and behold, how I have become worthless. ", 1.12. "All of you who pass along the road, let it not happen to you. Behold and see, if there is any pain like my pain, which has been dealt to me, [with] which the Lord saddened [me] on the day of His fierce anger. ", 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. ", 1.14. "The yoke of my transgressions was marked in His hand, they have become interwoven; they have come upon my neck and caused my strength to fail; the Lord delivered me into the hands of those I could not withstand.", 1.15. "The Lord has trampled all my mighty men in my midst, He summoned an assembly against me to crush my young men; the Lord has trodden as in a wine press the virgin daughter of Judah.", 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.", 1.17. "Zion spreads out her hands [for help], but there is none to comfort her; the Lord has commanded concerning Jacob [that] his adversaries shall be round about him; Jerusalem has become an outcast among them.", 1.18. "The Lord is righteous, for I have rebelled against His word; hear, I pray, all you peoples, and behold my pain; my maidens and my youths have gone into captivity.", 1.19. "I called to my lovers, [but] they deceived me; my priests and elders perished in the city, when they sought food for themselves to revive their souls.", 1.21. "They have heard how I sigh, [and] there is none to comfort me, all my enemies have heard of my trouble [and] are glad that You have done it; [if only] You had brought the day that You proclaimed [upon them] and let them be like me.", 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.", 2.2. "The Lord hath swallowed up unsparingly All the habitations of Jacob; He hath thrown down in His wrath The strongholds of the daughter of Judah; He hath brought them down to the ground; He hath profaned the kingdom and the princes thereof.", 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.", 2.4. "He hath bent His bow like an enemy, Standing with His right hand as an adversary, And hath slain all that were pleasant to the eye; In the tent of the daughter of Zion He hath poured out His fury like fire.", 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.", 2.8. "The LORD hath purposed to destroy The wall of the daughter of Zion; He hath stretched out the line, He hath not withdrawn His hand from destroying; But He hath made the rampart and wall to mourn, They languish together.", 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.", 2.11. "Mine eyes do fail with tears, Mine inwards burn, My liver is poured upon the earth, For the breach of the daughter of my people; Because the young children and the sucklings swoon In the broad places of the city.", 2.12. "They say to their mothers: ‘Where is corn and wine?’ When they swoon as the wounded In the broad places of the city, When their soul is poured out Into their mothers’bosom.", 2.13. "What shall I take to witness for thee? What shall I liken to thee, O daughter of Jerusalem? What shall I equal to thee, that I may comfort thee, O virgin daughter of Zion? For thy breach is great like the sea; Who can heal thee?", 2.15. "All that pass by clap Their hands at thee; They hiss and wag their head At the daughter of Jerusalem: ‘Is this the city that men called The perfection of beauty, The joy of the whole earth?’ .", 2.16. "All thine enemies have opened Their mouth wide against thee; They hiss and gnash the teeth; They say: ‘We have swallowed her up; Certainly this is the day that we looked for; We have found, we have seen it.’", 2.17. "The LORD hath done that which He devised; He hath performed His word That He commanded in the days of old; He hath thrown down unsparingly; And He hath caused the enemy to rejoice over thee, He hath exalted the horn of thine adversaries.", 2.18. "Their heart cried unto the Lord: ‘O wall of the daughter of Zion, Let tears run down like a river Day and night; Give thyself no respite; Let not the apple of thine eye cease.", 2.20. "’See, O LORD, and consider, To whom Thou hast done thus! Shall the women eat their fruit, The children that are dandled in the hands? Shall the priest and the prophet be slain In the sanctuary of the Lord?", 2.21. "The youth and the old man lie On the ground in the streets; My virgins and my young men Are fallen by the sword; Thou hast slain them in the day of Thine anger; Thou hast slaughtered unsparingly.", 2.22. "Thou hast called, as in the day of a solemn assembly, My terrors on every side, And there was none in the day of the LORD’S anger That escaped or remained; Those that I have dandled and brought up Hath mine enemy consumed.’", 3.1. "I am the man that hath seen affliction By the rod of His wrath.", 3.2. "He hath led me and caused me to walk in darkness and not in light.", 3.3. "Surely against me He turneth His hand again and again all the day.", 3.4. "My flesh and my skin hath He worn out; He hath broken my bones.", 3.5. "He hath builded against me, and compassed me With gall and travail.", 3.6. "He hath made me to dwell in dark places, As those that have been long dead. .", 3.7. "He hath hedged me about, that I cannot go forth; He hath made my chain heavy.", 3.8. "Yea, when I cry and call for help, He shutteth out my prayer.", 3.9. "He hath enclosed my ways with hewn stone, He hath made my paths crooked.", 3.10. "He is unto me as a bear lying in wait, As a lion in secret places.", 3.11. "He hath turned aside my ways, and pulled me in pieces; He hath made me desolate.", 3.12. "He hath bent His bow, and set me As a mark for the arrow.", 3.13. "He hath caused the arrows of His quiver To enter into my reins.", 3.14. "I am become a derision to all my people, And their song all the day.", 3.15. "He hath filled me with bitterness, He hath sated me with wormwood.", 3.16. "He hath also broken my teeth with gravel stones, He hath made me to wallow in ashes.", 3.17. "And my soul is removed far off from peace, I forgot prosperity.", 3.18. "And I said: ‘My strength is perished, And mine expectation from the LORD.’", 3.21. "This I recall to my mind, Therefore have I hope.", 3.22. "Surely the LORD’S mercies are not consumed, Surely His compassions fail not.", 3.28. "Let him sit alone and keep silence, Because He hath laid it upon him.", 3.29. "Let him put his mouth in the dust, If so be there may be hope.", 3.31. "For the Lord will not cast off For ever.", 3.32. "For though He cause grief, yet will He have compassion According to the multitude of His mercies.", 3.33. "For He doth not afflict willingly, Nor grieve the children of men.", 3.38. "Out of the mouth of the Most High proceedeth not Evil and good?", 3.42. "We have transgressed and have rebelled; Thou hast not pardoned.", 3.43. "Thou hast covered with anger and pursued us; Thou hast slain unsparingly.", 3.44. "Thou hast covered Thyself with a cloud, So that no prayer can pass through.", 3.45. "Thou hast made us as the offscouring and refuse In the midst of the peoples.", 3.55. "I called upon Thy name, O LORD, Out of the lowest dungeon.", 3.56. "Thou heardest my voice; hide not Thine ear at my sighing, at my cry.", 4.3. "Even the jackals draw out the breast, They give suck to their young ones; The daughter of my people is become cruel, Like the ostriches in the wilderness.", 4.4. "The tongue of the sucking child cleaveth To the roof of his mouth for thirst; The young children ask bread, And none breaketh it unto them.", 4.5. "They that did feed on dainties Are desolate in the streets; They that were brought up in scarlet Embrace dunghills.", 4.6. "For the iniquity of the daughter of my people is greater Than the sin of Sodom, That was overthrown as in a moment, And no hands fell upon her.", 4.7. "Her princes were purer than snow, They were whiter than milk, They were more ruddy in body than rubies, Their polishing was as of sapphire;", 4.8. "Their visage is blacker than a coal; They are not known in the streets; Their skin is shrivelled upon their bones; It is withered, it is become like a stick.", 4.9. "They that are slain with the sword are better Than they that are slain with hunger; For these pine away, stricken through, For want of the fruits of the field.", 4.10. "The hands of women full of compassion Have sodden their own children; They were their food In the destruction of the daughter of my people.", 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.", 4.13. "It is because of the sins of her prophets, And the iniquities of her priests, That have shed the blood of the just In the midst of her.", 4.15. "’Depart ye! unclean! ’ men cried unto them, ‘Depart, depart, touch not’; Yea, they fled away and wandered; Men said among the nations: ‘They shall no more sojourn here.’", 4.16. "The anger of the LORD hath divided them; He will no more regard them; They respected not the persons of the priests, They were not gracious unto the elders.", 4.18. "They hunt our steps, That we cannot go in our broad places; Our end is near, our days are fulfilled; For our end is come.", 4.19. "Our pursuers were swifter Than the eagles of the heaven; They chased us upon the mountains, They lay in wait for us in the wilderness.", 5.4. "We have drunk our water for money; Our wood cometh to us for price.", 5.5. "To our very necks we are pursued; We labour, and have no rest.", 5.7. "Our fathers have sinned, and are not; And we have borne their iniquities.", 5.9. "We get our bread with the peril of our lives Because of the sword of the wilderness.", 5.10. "Our skin is hot like an oven Because of the burning heat of famine.", 5.11. "They have ravished the women in Zion, The maidens in the cities of Judah.", 5.12. "Princes are hanged up by their hand; The faces of elders are not honoured.", 5.13. "The young men have borne the mill, And the children have stumbled under the wood.", 5.16. "The crown is fallen from our head; Woe unto us! for we have sinned.", 5.18. "For the mountain of Zion, which is desolate, The foxes walk upon it.",

12. Homer, Odyssey, 7.8-7.11, 11.633-11.635, 16.377, 17.14 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •anger, divine •danger, of divine gaze Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 31; Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 23; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 170

13. Homer, Iliad, 1.80-1.83, 1.116-1.117, 1.200, 1.247, 2.235, 3.397, 5.177-5.178, 8.287-8.291, 8.349, 9.155-9.156, 9.297-9.298, 9.334, 9.367-9.368, 11.36-11.37, 11.624-11.627, 13.435, 13.460, 15.318-15.322, 16.386, 17.14, 18.507-18.508, 23.534000000000002, 23.548000000000002, 24.23, 24.44, 24.114-24.116, 24.174, 24.301, 24.309, 24.486-24.487, 24.503-24.506, 24.511, 24.113000000000003, 24.206999999999997, 24.331999999999997, 24.511999999999997 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •anger, divine •danger, of divine gaze Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 31, 32, 71; Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 23; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 338; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 169, 170

1.80. / Even if he swallows down his wrath for that day, yet afterwards he cherishes resentment in his heart till he brings it to fulfillment. Say then, if you will keep me safe. In answer to him spoke swift-footed Achilles:Take heart, and speak out whatever oracle you know; 1.81. / Even if he swallows down his wrath for that day, yet afterwards he cherishes resentment in his heart till he brings it to fulfillment. Say then, if you will keep me safe. In answer to him spoke swift-footed Achilles:Take heart, and speak out whatever oracle you know; 1.82. / Even if he swallows down his wrath for that day, yet afterwards he cherishes resentment in his heart till he brings it to fulfillment. Say then, if you will keep me safe. In answer to him spoke swift-footed Achilles:Take heart, and speak out whatever oracle you know; 1.83. / Even if he swallows down his wrath for that day, yet afterwards he cherishes resentment in his heart till he brings it to fulfillment. Say then, if you will keep me safe. In answer to him spoke swift-footed Achilles:Take heart, and speak out whatever oracle you know; 1.116. / Yet even so will I give her back, if that is better; I would rather the people be safe than perish. But provide me with a prize of honour forthwith, lest I alone of the Argives be without one, since that would not be proper. For you all see this, that my prize goes elsewhere. 1.117. / Yet even so will I give her back, if that is better; I would rather the people be safe than perish. But provide me with a prize of honour forthwith, lest I alone of the Argives be without one, since that would not be proper. For you all see this, that my prize goes elsewhere. 1.200. / Then he addressed her with winged words, and said:Why now, daughter of aegis-bearing Zeus, have you come? Is it so that you might see the arrogance of Agamemnon, son of Atreus? One thing I will tell you, and I think this will be brought to pass: through his own excessive pride shall he presently lose his life. 1.247. / the staff studded with golden nails, and himself sat down, while over against him the son of Atreus continued to vent his wrath. Then among them arose Nestor, sweet of speech, the clear-voiced orator of the Pylians, from whose tongue flowed speech sweeter than honey. Two generations of mortal men had passed away in his lifetime, 2.235. / Soft fools! base things of shame, ye women of Achaea, men no more, homeward let us go with our ships, and leave this fellow here in the land of Troy to digest his prizes, that so he may learn whether in us too there is aught of aid for him or no—for him that hath now done dishonour to Achilles, a man better far than he; 3.397. / So spake she, and stirred Helen's heart in her breast; and when she marked the beauteous neck of the goddess, her lovely bosom, and her flashing eyes, then amazement seized her, and she spake, and addressed her, saying:Strange goddess, why art thou minded to beguile me thus? 5.177. / whoe'er he be that prevaileth thus, and hath verily wrought the Trojans much mischief, seeing he hath loosed the knees of many men and goodly; if indeed he be not some god that is wroth with the Trojans, angered by reason of sacrifices; with grievous weight doth the wrath of god rest upon men. To him then spake the glorious son of Lycaon: 5.178. / whoe'er he be that prevaileth thus, and hath verily wrought the Trojans much mischief, seeing he hath loosed the knees of many men and goodly; if indeed he be not some god that is wroth with the Trojans, angered by reason of sacrifices; with grievous weight doth the wrath of god rest upon men. To him then spake the glorious son of Lycaon: 8.287. / him, far away though he be, do thou bring to honour. Moreover, I will declare to thee as it verily shall be brought to pass. If Zeus that beareth the aegis, and Athene shall vouchsafe me to lay waste the well-built citadel of Ilios, in thy hand first after mine own self will I place a meed of honour, 8.288. / him, far away though he be, do thou bring to honour. Moreover, I will declare to thee as it verily shall be brought to pass. If Zeus that beareth the aegis, and Athene shall vouchsafe me to lay waste the well-built citadel of Ilios, in thy hand first after mine own self will I place a meed of honour, 8.289. / him, far away though he be, do thou bring to honour. Moreover, I will declare to thee as it verily shall be brought to pass. If Zeus that beareth the aegis, and Athene shall vouchsafe me to lay waste the well-built citadel of Ilios, in thy hand first after mine own self will I place a meed of honour, 8.290. / either a tripod or two horses with their car, or a woman that shall go up into thy bed. 8.291. / either a tripod or two horses with their car, or a woman that shall go up into thy bed. 8.349. / then beside their ships they halted and abode, calling one upon the other, and lifting up their hands to all the gods they made fervent prayer each man of them. But Hector wheeled this way and that his fair-maned horses, and his eyes were as the eyes of the Gorgon or of Ares, bane of mortals. 9.155. / men that shall honour him with gifts as though he were a god, and beneath his sceptre shall bring his ordices to prosperous fulfillment. All this will I bring to pass for him, if he but cease from his wrath. Let him yield—Hades, I ween, is not to be soothed, neither overcome, wherefore he is most hated by mortals of all gods. 9.156. / men that shall honour him with gifts as though he were a god, and beneath his sceptre shall bring his ordices to prosperous fulfillment. All this will I bring to pass for him, if he but cease from his wrath. Let him yield—Hades, I ween, is not to be soothed, neither overcome, wherefore he is most hated by mortals of all gods. 9.297. / All are nigh the sea, on the uttermost borders of sandy Pylos, and in them dwell men rich in flocks and rich in kine, men that shall honour thee with gifts as though thou wert a god, and beneath thy sceptre shall bring thy ordices to prosperous fulfillment. All this will he bring to pass for thee, if thou but cease from thy wrath. 9.298. / All are nigh the sea, on the uttermost borders of sandy Pylos, and in them dwell men rich in flocks and rich in kine, men that shall honour thee with gifts as though thou wert a god, and beneath thy sceptre shall bring thy ordices to prosperous fulfillment. All this will he bring to pass for thee, if thou but cease from thy wrath. 9.334. / from out all these I took much spoil and goodly, and all would I ever bring and give to Agamemnon, this son of Atreus; but he staying behind, even beside his swiftships, would take and apportion some small part, but keep the most. Some he gave as prizes to chieftains and kings, 9.367. / and yet more shall I bring from hence, gold and ruddy bronze, and fair-girdled women and grey iron—all that fell to me by lot; howbeit my prize hath he that gave it me taken back in his arrogant pride, even lord Agamemnon, son of Atreus. To him do ye declare all, even as I bid, 9.368. / and yet more shall I bring from hence, gold and ruddy bronze, and fair-girdled women and grey iron—all that fell to me by lot; howbeit my prize hath he that gave it me taken back in his arrogant pride, even lord Agamemnon, son of Atreus. To him do ye declare all, even as I bid, 11.36. / gleaming white, and in the midst of them was one of dark cyanus. And thereon was set as a crown the Gorgon, grim of aspect, glaring terribly, and about her were Terror and Rout. From the shield was hung a baldric of silver, and thereon writhed a serpent of cyanus, that had 11.37. / gleaming white, and in the midst of them was one of dark cyanus. And thereon was set as a crown the Gorgon, grim of aspect, glaring terribly, and about her were Terror and Rout. From the shield was hung a baldric of silver, and thereon writhed a serpent of cyanus, that had 11.624. / and Eurymedon the squire loosed old Nestor's horses from the car, and the twain dried the sweat from their tunics standing in the breeze by the shore of the sea; and thereafter they went into the hut and sate them down on chairs. And for them fair-tressed Hecamede mixed a potion, 11.625. / she that old Nestor had taken from out of Tenedos, when Achilles sacked it, the daughter of great-hearted Arsinous; for the Achaeans had chosen her out for him, for that in counsel he was ever best of all. She first drew before the twain a table, fair, with feet of cyanus, and well-polished, and set thereon 11.626. / she that old Nestor had taken from out of Tenedos, when Achilles sacked it, the daughter of great-hearted Arsinous; for the Achaeans had chosen her out for him, for that in counsel he was ever best of all. She first drew before the twain a table, fair, with feet of cyanus, and well-polished, and set thereon 11.627. / she that old Nestor had taken from out of Tenedos, when Achilles sacked it, the daughter of great-hearted Arsinous; for the Achaeans had chosen her out for him, for that in counsel he was ever best of all. She first drew before the twain a table, fair, with feet of cyanus, and well-polished, and set thereon 13.435. / for he cast a spell upon his bright eyes and ensnared his glorious limbs that he might nowise flee backwards nor avoid the spear; but as he stood fixed, even as a pillar or a tree, high and leafy, the warrior Idomeneus smote him with a thrust of his spear full upon the breast, 13.460. / for ever was Aeneas wroth against goodly Priam, for that brave though he was amid warriors Priam honoured him not a whit. Then Deïphobus drew near and spake to him winged words:Aeneas, counsellor of the Trojans, now in sooth it behoveth thee to bear aid to thy sister's husband, if in any wise grief for thy kin cometh upon thee. 15.318. / were some of them lodged in the flesh of youths swift in battle, and many of them, or ever they reached the white flesh, stood fixed midway in the earth, fain to glut themselves with flesh. Now so long as Phoebus Apollo held the aegis moveless in his hands, even so long the missiles of either side reached their mark and the folk kept falling; 15.319. / were some of them lodged in the flesh of youths swift in battle, and many of them, or ever they reached the white flesh, stood fixed midway in the earth, fain to glut themselves with flesh. Now so long as Phoebus Apollo held the aegis moveless in his hands, even so long the missiles of either side reached their mark and the folk kept falling; 15.320. / but when he looked full in the faces of the Danaans of swift horses, and shook the aegis, and himself shouted mightily withal, then made he their hearts to faint within their breasts, and they forgat their furious might. And as when two wild beasts drive in confusion a herd of kine or a great flock of sheep in the darkness of black night, 15.321. / but when he looked full in the faces of the Danaans of swift horses, and shook the aegis, and himself shouted mightily withal, then made he their hearts to faint within their breasts, and they forgat their furious might. And as when two wild beasts drive in confusion a herd of kine or a great flock of sheep in the darkness of black night, 15.322. / but when he looked full in the faces of the Danaans of swift horses, and shook the aegis, and himself shouted mightily withal, then made he their hearts to faint within their breasts, and they forgat their furious might. And as when two wild beasts drive in confusion a herd of kine or a great flock of sheep in the darkness of black night, 16.386. / on a day in harvest-time, when Zeus poureth forth rain most violently, whenso in anger he waxeth wroth against men that by violence give crooked judgments in the place of gathering, and drive justice out, recking not of the vengeance of the gods; and all their rivers flow in flood, 17.14. / of the falling of peerless Patroclus, but he took his stand hard by him, and spake to Menelaus, dear to Ares:Menelaus, son of Atreus, fostered of Zeus, thou leader of hosts, give back, and leave the corpse, and let be the bloody spoils; for before me no man of the Trojans and their famed allies smote 18.507. / holding in their hands the staves of the loud-voiced heralds. Therewith then would they spring up and give judgment, each in turn. And in the midst lay two talents of gold, to be given to him whoso among them should utter the most righteous judgment.But around the other city lay in leaguer two hosts of warriors 18.508. / holding in their hands the staves of the loud-voiced heralds. Therewith then would they spring up and give judgment, each in turn. And in the midst lay two talents of gold, to be given to him whoso among them should utter the most righteous judgment.But around the other city lay in leaguer two hosts of warriors 24.23. / even in death, and with the golden aegis he covered him wholly, that Achilles might not tear his body as he dragged him. 24.44. / him whose mind is nowise right, neither the purpose in his breast one that may be bent; but his heart is set on cruelty, even as a lion that at the bidding of his great might and lordly spirit goeth forth against the flocks of men to win him a feast; even so hath Achilles lost all pity, neither is shame in his heart, 24.114. / yet herein do I accord honour unto Achilles; for I would fain keep in time to come thy worship and thy love. Haste thee with all speed to the host and declare unto thy son my bidding. Say unto him that the gods are angered with him, and that I above all immortals am filled with wrath, for that in the fury of his heart 24.115. / he holdeth Hector at the beaked ships and gave him not back, if so be he may be seized with fear of me and give Hector back. But I will send forth Iris unto great-hearted Priam, to bid him go to the ships of the Achaeans to ransom his dear son, and to bear gifts unto Achilles which shall make glad his heart. 24.116. / he holdeth Hector at the beaked ships and gave him not back, if so be he may be seized with fear of me and give Hector back. But I will send forth Iris unto great-hearted Priam, to bid him go to the ships of the Achaeans to ransom his dear son, and to bear gifts unto Achilles which shall make glad his heart. 24.174. / softly she uttered her voice, yet trembling gat hold of his himbs:Be of good courage, O Priam, son of Dardanus, and fear thou not at all. Not to forbode any evil to thee am I come hither, but with good intent. I am a messenger to thee from Zeus, who far away though he be, hath exceeding care for thee and pity. 24.301. / Wife, I will not disregard this hest of thine; for good is it to lift up hands to Zeus, if so be he will have pity. Thus spake the old man, and bade the housewife that attended pour over his hands water undefiled; and the handmaid drew nigh bearing in her hands alike basin and ewer. 24.309. / Then, when he had washed his hands, he took the cup from his wife and then made prayer, standing in the midst of thie court, and poured forth the wine, with a look toward heaven, and spake ahoud, saying:Father Zeus, that rulest from Ida, most glorious, most great, grant that I may come unto Achilles' hut as one to be welcomed and to be pitied; 24.486. / But Priam made entreaty, and spake to him, saying:Remember thy father, O Achilles like to the gods, whose years are even as mine, on the grievous threshold of old age. Him full likely the dwellers that be round about are entreating evilly, neither is there any to ward from him ruin and bane. 24.487. / But Priam made entreaty, and spake to him, saying:Remember thy father, O Achilles like to the gods, whose years are even as mine, on the grievous threshold of old age. Him full likely the dwellers that be round about are entreating evilly, neither is there any to ward from him ruin and bane. 24.503. / him thou slewest but now as he fought for his country, even Hector. For his sake am I now come to the ships of the Achaeans to win him back from thee, and I bear with me ransom past counting. Nay, have thou awe of the gods, Achilles, and take pity on me, remembering thine own father. Lo, I am more piteous far than he, 24.504. / him thou slewest but now as he fought for his country, even Hector. For his sake am I now come to the ships of the Achaeans to win him back from thee, and I bear with me ransom past counting. Nay, have thou awe of the gods, Achilles, and take pity on me, remembering thine own father. Lo, I am more piteous far than he, 24.505. / and have endured what no other mortal on the face of earth hath yet endured, to reach forth my hand to the face of him that hath slain my sons. 24.506. / and have endured what no other mortal on the face of earth hath yet endured, to reach forth my hand to the face of him that hath slain my sons. 24.511. / the while he grovelled at Achilles' feet, but Achilles wept for his own father, and now again for Patroclus; and the sound of their moaning went up through the house. But when goodly Achilles had had his fill of lamenting, and the longing therefor had departed from his heart and limbs,

14. Hebrew Bible, 2 Kings, 25.8-25.9 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •divine anger, tisha bav and Found in books: Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 29

25.8. "וּבַחֹדֶשׁ הַחֲמִישִׁי בְּשִׁבְעָה לַחֹדֶשׁ הִיא שְׁנַת תְּשַׁע־עֶשְׂרֵה שָׁנָה לַמֶּלֶךְ נְבֻכַדְנֶאצַּר מֶלֶךְ־בָּבֶל בָּא נְבוּזַרְאֲדָן רַב־טַבָּחִים עֶבֶד מֶלֶךְ־בָּבֶל יְרוּשָׁלִָם׃", 25.9. "וַיִּשְׂרֹף אֶת־בֵּית־יְהוָה וְאֶת־בֵּית הַמֶּלֶךְ וְאֵת כָּל־בָּתֵּי יְרוּשָׁלִַם וְאֶת־כָּל־בֵּית גָּדוֹל שָׂרַף בָּאֵשׁ׃",

25.8. "Now in the fifth month, on the seventh day of the month, which was the nineteenth year of king Nebuchadnezzar, king of Babylon, came Nebuzaradan the captain of the guard, a servant of the king of Babylon, unto Jerusalem.", 25.9. "And he burnt the house of the LORD, and the king’s house; and all the houses of Jerusalem, even every great man’s house, burnt he with fire.",

15. Hesiod, Theogony, 502, 698-699, 716-718, 826-828, 501 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 168

501. Who grants them many fish with ease, although

16. Hesiod, Works And Days, 238-245, 247, 256-262, 325-334, 336-341, 724-759, 246 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 32

246. And feast; abundance reigns upon the earth;

17. Hebrew Bible, Amos, 4.10 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •anger, wrath, divine Found in books: Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 153

4.10. "I have sent among you the pestilence in the way of Egypt; Your young men have I slain with the sword, And have carried away your horses; And I have made the stench of your camp to come up even into your nostrils; Yet have ye not returned unto Me, Saith the LORD.",

18. Aeschylus, Suppliant Women, 774-775 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 150

775. πόλις γέρονθʼ, ἡβῶντα δʼ εὐγλώσσῳ φρενί. Χορός

775. old in years, but with youth in his heart and on his tongue. Exit Chorus

19. Aeschylus, Prometheus Bound, 1017-1021, 1016 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 170

1016. ἔπεισʼ ἄφυκτος · πρῶτα μὲν γὰρ ὀκρίδα

20. Aeschylus, Eumenides, 1000-1002, 247, 261-275, 298, 307-371, 373-396, 903-999, 372 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 150

372. μάλα γὰρ οὖν ἁλομένα 372. μάλα γὰρ οὖν ἁλομένα

372. For surely with a great leap from above I bring down the heavily falling force of my foot, 372. For surely with a great leap from above I bring down the heavily falling force of my foot,

21. Hebrew Bible, Ezekiel, 16.46, 23.14 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •anger, wrath, divine Found in books: Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 153

16.46. "וַאֲחוֹתֵךְ הַגְּדוֹלָה שֹׁמְרוֹן הִיא וּבְנוֹתֶיהָ הַיּוֹשֶׁבֶת עַל־שְׂמֹאולֵךְ וַאֲחוֹתֵךְ הַקְּטַנָּה מִמֵּךְ הַיּוֹשֶׁבֶת מִימִינֵךְ סְדֹם וּבְנוֹתֶיהָ׃", 23.14. "וַתּוֹסֶף אֶל־תַּזְנוּתֶיהָ וַתֵּרֶא אַנְשֵׁי מְחֻקֶּה עַל־הַקִּיר צַלְמֵי כשדיים [כַשְׂדִּים] חֲקֻקִים בַּשָּׁשַׁר׃",

16.46. "And thine elder sister is Samaria, that dwelleth at thy left hand, she and her daughters; and thy younger sister, that dwelleth at thy right hand, is Sodom and her daughters.", 23.14. "And she increased her harlotries; for she saw men portrayed upon the wall, the images of the Chaldeans portrayed with vermilion,",

22. Aeschylus, Agamemnon, 469 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •danger, of divine gaze Found in books: Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 170

469. εὖ βαρύ· βάλλεται γὰρ ὄσ-

469. Is grave, for at the eyes of such an one

23. Theognis, Elegies, 197-200, 202-208, 373-400, 757-764, 897-900, 201 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 123

24. Herodotus, Histories, 3.30.1, 3.37-3.38, 3.64.3 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •anger, divine Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 78

3.30.1. But Cambyses, the Egyptians say, owing to this wrongful act immediately went mad, although even before he had not been sensible. His first evil act was to destroy his full brother Smerdis, whom he had sent away from Egypt to Persia out of jealousy, because Smerdis alone could draw the bow brought from the Ethiopian by the Fish-eaters as far as two fingerbreadths, but no other Persian could draw it. 3.37. Cambyses committed many such mad acts against the Persians and his allies; he stayed at Memphis , and there opened ancient coffins and examined the dead bodies. ,Thus too he entered the temple of Hephaestus and jeered at the image there. This image of Hephaestus is most like the Phoenician Pataici, which the Phoenicians carry on the prows of their triremes. I will describe it for anyone who has not seen these figures: it is the likeness of a dwarf. ,Also he entered the temple of the Cabeiri, into which no one may enter save the priest; the images here he even burnt, with bitter mockery. These also are like the images of Hephaestus, and are said to be his sons. 3.38. I hold it then in every way proved that Cambyses was quite insane; or he would never have set himself to deride religion and custom. For if it were proposed to all nations to choose which seemed best of all customs, each, after examination, would place its own first; so well is each convinced that its own are by far the best. ,It is not therefore to be supposed that anyone, except a madman, would turn such things to ridicule. I will give this one proof among many from which it may be inferred that all men hold this belief about their customs. ,When Darius was king, he summoned the Greeks who were with him and asked them for what price they would eat their fathers' dead bodies. They answered that there was no price for which they would do it. ,Then Darius summoned those Indians who are called Callatiae, who eat their parents, and asked them (the Greeks being present and understanding through interpreters what was said) what would make them willing to burn their fathers at death. The Indians cried aloud, that he should not speak of so horrid an act. So firmly rooted are these beliefs; and it is, I think, rightly said in Pindar's poem that custom is lord of all. 3.64.3. As he sprang upon his horse, the cap fell off the sheath of his sword, and the naked blade pierced his thigh, wounding him in the same place where he had once wounded the Egyptian god Apis; and believing the wound to be mortal, Cambyses asked what was the name of the town where he was.

25. Euripides, Hercules Furens, 882-883, 868 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 171

26. Euripides, Ion, 1550 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •danger, of divine gaze Found in books: Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 169

27. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •anger, divine Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 216

524e. παρὰ τὸν Ῥαδάμανθυν, ὁ Ῥαδάμανθυς ἐκείνους ἐπιστήσας θεᾶται ἑκάστου τὴν ψυχήν, οὐκ εἰδὼς ὅτου ἐστίν, ἀλλὰ πολλάκις τοῦ μεγάλου βασιλέως ἐπιλαβόμενος ἢ ἄλλου ὁτουοῦν βασιλέως ἢ δυνάστου κατεῖδεν οὐδὲν ὑγιὲς ὂν τῆς ψυχῆς, ἀλλὰ διαμεμαστιγωμένην καὶ οὐλῶν μεστὴν ὑπὸ

524e. in presence of their judge, they of Asia before Rhadamanthus, these Rhadamanthus sets before him and surveys the soul of each, not knowing whose it is; nay, often when he has laid hold of the Great King or some other prince or potentate, he perceives the utter unhealthiness of his soul, striped all over with the scourge, and a mass of wounds, the work of perjuries and injustice; Soc.

28. Sophocles, Ajax, 85, 450 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 170

29. Empedocles, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 95

30. Euripides, Bacchae, 1021, 1264-1280, 438-439, 447-448, 470, 498, 502, 615, 633-634, 643, 918, 1061 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 254

1061. ὄχθων δʼ ἔπʼ, ἀμβὰς ἐς ἐλάτην ὑψαύχενα,

31. Plautus, Rudens, 1146 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •anger, divine Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 232

32. Dead Sea Scrolls, Community Rule, 4.11-4.12 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •anger, wrath, divine Found in books: Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 67

33. Septuagint, 1 Maccabees, 1.21, 1.24, 1.52, 1.64, 2.26, 2.27, 2.47, 2.49, 2.50, 2.54, 2.58, 3.8, 3.20, 3.25, 3.26, 3.27, 3.27-6.63, 3.34, 3.35, 5.1, 5.2, 6.28, 6.59, 6.60, 7.34, 7.35, 7.47, 7.49 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 117

1.52. Many of the people, every one who forsook the law, joined them, and they did evil in the land;

34. Cicero, Republic, 1.25 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •anger, divine Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 73

1.25. Atque eius modi quiddam etiam bello illo maximo, quod Athenienses et Lacedaemonii summa inter se contentione gesserunt, Pericles ille, et auctoritate et eloquentia et consilio princeps civitatis suae, cum obscurato sole tenebrae factae essent repente Atheniensiumque animos summus timor occupavisset, docuisse civis suos dicitur, id quod ipse ab Anaxagora, cuius auditor fuerat, acceperat, certo illud tempore fieri et necessario, cum tota se luna sub orbem solis subiecisset; itaque, etsi non omni intermenstruo, tamen id fieri non posse nisi certo intermenstruo tempore. Quod cum disputando rationibusque docuisset, populum liberavit metu; erat enim tum haec nova et ignota ratio, solem lunae oppositu solere deficere, quod Thaletem Milesium primum vidisse dicunt. Id autem postea ne nostrum quidem Ennium fugit; qui ut scribit, anno trecentesimo quinquagesimo fere post Romam conditam Nonis Iunis soli luna obstitit et nox. Atque hac in re tanta inest ratio atque sollertia, ut ex hoc die, quem apud Ennium et in maximis annalibus consignatum videmus, superiores solis defectiones reputatae sint usque ad illam, quae Nonis Quinctilibus fuit regte Romulo; quibus quidem Romulum tenebris etiamsi natura ad humanum exitum abripuit, virtus tamen in caelum dicitur sustulisse.

35. Cicero, On Duties, 3.64 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •anger, divine, human Found in books: Mueller (2002), Roman Religion in Valerius Maximus, 104

3.64. Sed, sive et simulatio et dissimulatio dolus malus est, perpaucae res sunt, in quibus non dolus malus iste versetur, sive vir bonus est is, qui prodest, quibus potest, nocet nemini, certe istum virum bonum non facile reperimus. Numquam igitur est utile peccare, quia semper est turpe, et, quia semper est honestum virum bonum esse, semper est utile.

3.64. Be that as it may, if both pretence and concealment constitute "criminal fraud," there are very few transactions into which "criminal fraud" does not enter; or, if he only is a good man who helps all he can, and harms no one, it will certainly be no easy matter for us to find the good man as thus defined. To conclude, then, it is never expedient to do wrong, because wrong is always immoral; and it is always expedient to be good, because goodness is always moral.

36. Cicero, On The Nature of The Gods, 2.7, 2.12-2.15 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •anger, divine •anger, wrath, divine Found in books: Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 39; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 73

2.7. "Again, prophecies and premonitions of future events cannot but be taken as proofs that the future may appear or be foretold as a warning or portended or predicted to mankind — hence the very words 'apparition,' 'warning,' 'portent,' 'prodigy.' Even if we think that the stories of Mopsus, Tiresias, Amphiaraus, Calchas and Helenus are mere baseless fictions of romance (though their powers of divination would not even have been incorporated in the legends had they been entirely repugt to fact), shall not even the instances from our own native history teach us to acknowledge the divine power? shall we be unmoved by the story of the recklessness of Publius Claudius in the first Punic War? Claudius merely in jest mocked at the gods: when the chickens on being released from their cage refused to feed, he ordered them to be thrown into the water, so that as they would not eat they might drink; but the joke cost the jester himself many tears and the Roman people a great disaster, for the fleet was severely defeated. Moreover did not his colleague Junius during the same war lose his fleet in a storm after failing to comply with the auspices? In consequence of these disasters Claudius was tried and condemned for high treason and Junius committed suicide. 2.12. The augur's office is one of high dignity; surely the soothsayer's art also is divinely inspired. Is not one who considers these and countless similar facts compelled to admit that the gods exist? If there be persons who interpret the will of certain beings, it follows that those beings must themselves exist; but there are persons who interpret the will of the gods; therefore we must admit that the gods exist. But perhaps it may be argued that not all prophecies come true. Nor do all sick persons get well, but that does not prove that there is no art of medicine. Signs of future events are manifested by the gods; men may have mistaken these signs, but the fault lay with man's powers of inference, not with the divine nature. "Hence the main issue is agreed among all men of all nations, inasmuch as all have engraved in their minds an innate belief that the gods exist. 2.13. As to their nature there are various opinions, but their existence nobody denies. Indeed our master Cleanthes gave four reasons to account for the formation in men's minds of their ideas of the gods. He put first the argument of which I spoke just now, the one arising from our foreknowledge of future events; second, the one drawn from the magnitude of the benefits which we derive from our temperate climate, from the earth's fertility, and from a vast abundance of other blessings; 2.14. third, the awe inspired by lightning, storms, rain, snow, hail, floods, pestilences, earthquakes and occasionally subterranean rumblings, showers of stones and raindrops the colour of blood, also landslips and chasms suddenly opening in the ground, also unnatural monstrosities human and animal, and also the appearance of meteoric lights and what are called by the Greeks 'comets,' and in our language 'long-haired stars,' such as recently during the Octavian War appeared as harbingers of dire disasters, and the doubling of the sun, which my father told me had happened in the consulship of Tuditanus and Aquilius, the year in which the light was quenched of Publius Africanus, that second sun of Rome: all of which alarming portents have suggested to mankind the idea of the existence of some celestial and divine power. 2.15. And the fourth and most potent cause of the belief he said was the uniform motion and revolution of the heavens, and the varied groupings and ordered beauty of the sun, moon and stars, the very sight of which was in itself enough to prove that these things are not the mere effect of chance. When a man goes into a house, a wrestling-school or a public assembly and observes in all that goes on arrangement, regularity and system, he cannot possibly suppose that these things come about without a cause: he realizes that there is someone who presides and controls. Far more therefore with the vast movements and phases of the heavenly bodies, and these ordered processes of a multitude of enormous masses of matter, which throughout the countless ages of the infinite past have never in the smallest degree played false, is he compelled to infer that these mighty world-motions are regulated by some Mind.

37. Cicero, On The Haruspices, 25 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •anger, divine Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 276

38. Cicero, On Divination, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 170

1.82. Quam quidem esse re vera hac Stoicorum ratione concluditur: Si sunt di neque ante declarant hominibus, quae futura sint, aut non diligunt homines aut, quid eventurum sit, ignorant aut existumant nihil interesse hominum scire, quid sit futurum, aut non censent esse suae maiestatis praesignificare hominibus, quae sunt futura, aut ea ne ipsi quidem di significare possunt; at neque non diligunt nos (sunt enim benefici generique hominum amici) neque ignorant ea, quae ab ipsis constituta et designata sunt, neque nostra nihil interest scire ea, quae eventura sunt, (erimus enim cautiores, si sciemus) neque hoc alienum ducunt maiestate sua (nihil est enim beneficentia praestantius) neque non possunt futura praenoscere;

1.82. The Stoics, for example, establish the existence of divination by the following process of reasoning:If there are gods and they do not make clear to man in advance what the future will be, then they do not love man; or, they themselves do not know what the future will be; or, they think that it is of no advantage to man to know what it will be; or, they think it inconsistent with their dignity to give man forewarnings of the future; or, finally, they, though gods, cannot give intelligible signs of coming events. But it is not true that the gods do not love us, for they are the friends and benefactors of the human race; nor is it true that they do not know their own decrees and their own plans; nor is it true that it is of no advantage to us to know what is going to happen, since we should be more prudent if we knew; nor is it true that the gods think it inconsistent with their dignity to give forecasts, since there is no more excellent quality than kindness; nor is it true that they have not the power to know the future;

39. Anon., Testament of Gad, 5.9-5.10 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •anger, wrath, divine Found in books: Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 67

5.9. For God brought upon me a disease of the liver; and had not the prayers of Jacob my father succoured me, it had hardly failed but my spirit had departed.

40. Hebrew Bible, Daniel, 3.4, 3.7, 3.29, 5.19, 6.25, 7.14 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •anger, wrath, divine Found in books: Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 154

3.4. "וְכָרוֹזָא קָרֵא בְחָיִל לְכוֹן אָמְרִין עַמְמַיָּא אֻמַּיָּא וְלִשָּׁנַיָּא׃", 3.7. "כָּל־קֳבֵל דְּנָה בֵּהּ־זִמְנָא כְּדִי שָׁמְעִין כָּל־עַמְמַיָּא קָל קַרְנָא מַשְׁרוֹקִיתָא קיתרס [קַתְרוֹס] שַׂבְּכָא פְּסַנְטֵרִין וְכֹל זְנֵי זְמָרָא נָפְלִין כָּל־עַמְמַיָּא אֻמַיָּא וְלִשָּׁנַיָּא סָגְדִין לְצֶלֶם דַּהֲבָא דִּי הֲקֵים נְבוּכַדְנֶצַּר מַלְכָּא׃", 3.29. "וּמִנִּי שִׂים טְעֵם דִּי כָל־עַם אֻמָּה וְלִשָּׁן דִּי־יֵאמַר שלה [שָׁלוּ] עַל אֱלָהֲהוֹן דִּי־שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹא הַדָּמִין יִתְעֲבֵד וּבַיְתֵהּ נְוָלִי יִשְׁתַּוֵּה כָּל־קֳבֵל דִּי לָא אִיתַי אֱלָה אָחֳרָן דִּי־יִכֻּל לְהַצָּלָה כִּדְנָה׃", 5.19. "וּמִן־רְבוּתָא דִּי יְהַב־לֵהּ כֹּל עַמְמַיָּא אֻמַיָּא וְלִשָּׁנַיָּא הֲווֹ זאעין [זָיְעִין] וְדָחֲלִין מִן־קֳדָמוֹהִי דִּי־הֲוָה צָבֵא הֲוָא קָטֵל וְדִי־הֲוָה צָבֵא הֲוָה מַחֵא וְדִי־הֲוָה צָבֵא הֲוָה מָרִים וְדִי־הֲוָה צָבֵא הֲוָה מַשְׁפִּיל׃", 6.25. "וַאֲמַר מַלְכָּא וְהַיְתִיו גֻּבְרַיָּא אִלֵּךְ דִּי־אֲכַלוּ קַרְצוֹהִי דִּי דָנִיֵּאל וּלְגֹב אַרְיָוָתָא רְמוֹ אִנּוּן בְּנֵיהוֹן וּנְשֵׁיהוֹן וְלָא־מְטוֹ לְאַרְעִית גֻּבָּא עַד דִּי־שְׁלִטוּ בְהוֹן אַרְיָוָתָא וְכָל־גַּרְמֵיהוֹן הַדִּקוּ׃", 7.14. "וְלֵהּ יְהִיב שָׁלְטָן וִיקָר וּמַלְכוּ וְכֹל עַמְמַיָּא אֻמַיָּא וְלִשָּׁנַיָּא לֵהּ יִפְלְחוּן שָׁלְטָנֵהּ שָׁלְטָן עָלַם דִּי־לָא יֶעְדֵּה וּמַלְכוּתֵהּ דִּי־לָא תִתְחַבַּל׃",

3.4. "And the herald cried aloud: ‘To you it is commanded, O peoples, nations, and languages,", 3.7. "Therefore at that time, when all the peoples heard the sound of the horn, pipe, harp, trigon, psaltery, and all kinds of music, all the peoples, the nations, and the languages, fell down and worshipped the golden image that Nebuchadnezzar the king had set up.", 3.29. "Therefore I make a decree, that every people, nation, and language, which speak any thing amiss against the God of Shadrach, Meshach, and Abed-nego, shall be cut in pieces, and their houses shall be made a dunghill; because there is no other god that is able to deliver after this sort.’", 5.19. "and because of the greatness that He gave him, all the peoples, nations, and languages trembled and feared before him: whom he would he slew, and whom he would he kept alive; and whom he would he raised up, and whom he would he put down.", 6.25. "And the king commanded, and they brought those men that had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and they had not come to the bottom of the den, when the lions had the mastery of them, and broke all their bones in pieces.", 7.14. "And there was given him dominion, And glory, and a kingdom, That all the peoples, nations, and languages Should serve him; His dominion is an everlasting dominion, which shall not pass away, And his kingdom that which shall not be destroyed.",

41. Anon., Jubilees, 4.32 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •anger, wrath, divine Found in books: Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 67

4.32. And on account of it (God) brought the waters of the flood upon all the land of Eden; for there he was set as a sign and that he should testify against all the children of men, that he should recount all the deeds of the generations until the day of condemnation.

42. Septuagint, Wisdom of Solomon, 11.16, 13.1, 15.14-15.19 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 64, 67

11.16. that they might learn that one is punished by the very things by which he sins." 13.1. For all men who were ignorant of God were foolish by nature;and they were unable from the good things that are seen to know him who exists,nor did they recognize the craftsman while paying heed to his works; 15.14. But most foolish, and more miserable than an infant,are all the enemies who oppressed thy people. 15.15. For they thought that all their heathen idols were gods,though these have neither the use of their eyes to see with,nor nostrils with which to draw breath,nor ears with which to hear,nor fingers to feel with,and their feet are of no use for walking. 15.16. For a man made them,and one whose spirit is borrowed formed them;for no man can form a god which is like himself. 15.17. He is mortal, and what he makes with lawless hands is dead,for he is better than the objects he worships,since he has life, but they never have. 15.18. The enemies of thy people worship even the most hateful animals,which are worse than all others, when judged by their lack of intelligence; 15.19. and even as animals they are not so beautiful in appearance that one would desire them,but they have escaped both the praise of God and his blessing.

43. Horace, Odes, 3.30.6-3.30.9 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •anger, divine Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 8

44. Ovid, Metamorphoses, 1.166, 15.871 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •anger, divine Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 249

1.166. ingentes animo et dignas Iove concipit iras, 15.871. Iamque opus exegi, quod nec Iovis ira nec ignis

45. Horace, Letters, 1.2 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •anger, divine Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 231

46. Ovid, Fasti, 4.307 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •anger, divine Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 205

4.307. casta quidem, sed non et credita: rumor iniquus

4.307. She was chaste, but not believed so: hostile rumour

47. Lucretius Carus, On The Nature of Things, 5.1161-5.1240 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •anger, wrath, divine Found in books: Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 41

5.1161. Nunc quae causa deum per magnas numina gentis 5.1162. pervulgarit et ararum compleverit urbis 5.1163. suscipiendaque curarit sollemnia sacra, 5.1164. quae nunc in magnis florent sacra rebus locisque, 5.1165. unde etiam nunc est mortalibus insitus horror, 5.1166. qui delubra deum nova toto suscitat orbi 5.1167. terrarum et festis cogit celebrare diebus, 5.1168. non ita difficilest rationem reddere verbis. 5.1169. quippe etenim iam tum divom mortalia saecla 5.1170. egregias animo facies vigilante videbant 5.1171. et magis in somnis mirando corporis auctu. 5.1172. his igitur sensum tribuebant propterea quod 5.1173. membra movere videbantur vocesque superbas 5.1174. mittere pro facie praeclara et viribus amplis. 5.1175. aeternamque dabant vitam, quia semper eorum 5.1176. subpeditabatur facies et forma manebat, 5.1177. et tamen omnino quod tantis viribus auctos 5.1178. non temere ulla vi convinci posse putabant. 5.1179. fortunisque ideo longe praestare putabant, 5.1180. quod mortis timor haut quemquam vexaret eorum, 5.1181. et simul in somnis quia multa et mira videbant 5.1182. efficere et nullum capere ipsos inde laborem. 5.1183. praeterea caeli rationes ordine certo 5.1184. et varia annorum cernebant tempora verti 5.1185. nec poterant quibus id fieret cognoscere causis. 5.1186. ergo perfugium sibi habebant omnia divis 5.1187. tradere et illorum nutu facere omnia flecti. 5.1188. in caeloque deum sedes et templa locarunt, 5.1189. per caelum volvi quia nox et luna videtur, 5.1190. luna dies et nox et noctis signa severa 5.1191. noctivagaeque faces caeli flammaeque volantes, 5.1192. nubila sol imbres nix venti fulmina grando 5.1193. et rapidi fremitus et murmura magna minarum. 5.1194. O genus infelix humanum, talia divis 5.1195. cum tribuit facta atque iras adiunxit acerbas! 5.1196. quantos tum gemitus ipsi sibi, quantaque nobis 5.1197. volnera, quas lacrimas peperere minoribus nostris! 5.1198. nec pietas ullast velatum saepe videri 5.1199. vertier ad lapidem atque omnis accedere ad aras 5.1200. nec procumbere humi prostratum et pandere palmas 5.1201. ante deum delubra nec aras sanguine multo 5.1202. spargere quadrupedum nec votis nectere vota, 5.1203. sed mage pacata posse omnia mente tueri. 5.1204. nam cum suspicimus magni caelestia mundi 5.1205. templa super stellisque micantibus aethera fixum, 5.1206. et venit in mentem solis lunaeque viarum, 5.1207. tunc aliis oppressa malis in pectora cura 5.1208. illa quoque expergefactum caput erigere infit, 5.1209. ne quae forte deum nobis inmensa potestas 5.1210. sit, vario motu quae candida sidera verset; 5.1211. temptat enim dubiam mentem rationis egestas, 5.1212. ecquae nam fuerit mundi genitalis origo, 5.1213. et simul ecquae sit finis, quoad moenia mundi 5.1214. et taciti motus hunc possint ferre laborem, 5.1215. an divinitus aeterna donata salute 5.1216. perpetuo possint aevi labentia tractu 5.1217. inmensi validas aevi contemnere viris. 5.1218. praeterea cui non animus formidine divum 5.1219. contrahitur, cui non correpunt membra pavore, 5.1220. fulminis horribili cum plaga torrida tellus 5.1221. contremit et magnum percurrunt murmura caelum? 5.1222. non populi gentesque tremunt, regesque superbi 5.1223. corripiunt divum percussi membra timore, 5.1224. ne quod ob admissum foede dictumve superbe 5.1225. poenarum grave sit solvendi tempus adauctum? 5.1226. summa etiam cum vis violenti per mare venti 5.1227. induperatorem classis super aequora verrit 5.1228. cum validis pariter legionibus atque elephantis, 5.1229. non divom pacem votis adit ac prece quaesit 5.1230. ventorum pavidus paces animasque secundas? 5.1231. ne quiquam, quoniam violento turbine saepe 5.1232. correptus nihilo fertur minus ad vada leti. 5.1233. usque adeo res humanas vis abdita quaedam 5.1234. opterit et pulchros fascis saevasque secures 5.1235. proculcare ac ludibrio sibi habere videtur. 5.1236. denique sub pedibus tellus cum tota vacillat 5.1237. concussaeque cadunt urbes dubiaeque mitur, 5.1238. quid mirum si se temnunt mortalia saecla 5.1239. atque potestatis magnas mirasque relinquunt 5.1240. in rebus viris divum, quae cuncta gubernent?

48. Livy, Per., 19 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •anger, divine Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 73

49. Livy, History, 1.31.8, 1.48.7, 2.45.14, 3.3, 3.6.5, 3.7.6-3.7.8, 3.9.7, 4.9.3, 5.11.16, 5.14.4, 7.2.4, 9.1.3, 9.1.11, 9.11.10, 9.27.14, 10.28.17, 13.6.11, 13.9.10, 21.46.1, 22.1.15-22.1.20, 22.4.12-22.4.13, 22.10.2-22.10.6, 22.57.5, 23.42.4, 24.10.11, 25.6.6, 25.7.7, 27.16.8, 27.23.2, 27.37.7-27.37.8, 29.14.12, 29.18.10, 30.26.5, 31.12.1-31.12.5, 37.3.3, 39.5.5, 40.2.1-40.2.3, 40.29.2, 40.45.1-40.45.6, 42.20, 42.28.12, 42.30.8, 42.49.1-42.49.2, 45.39.11 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 235

50. Sallust, Catiline, 10.1 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •anger, divine Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 168, 171

51. Diodorus Siculus, Historical Library, 10.9.6 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •anger, divine Found in books: Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 269

52. Vitruvius Pollio, On Architecture, 3.2.2, 8.9 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •anger, divine Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 301, 307

53. Augustus, Res Gestae Divi Augusti, 4.1, 5.25 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •anger, divine •anger, divine, human Found in books: Mueller (2002), Roman Religion in Valerius Maximus, 104; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 317

54. New Testament, Galatians, 4.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •anger, wrath, divine Found in books: Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 64

4.6. Ὅτι δέ ἐστε υἱοί, ἐξαπέστειλεν ὁ θεὸς τὸ πνεῦμα τοῦ υἱοῦ αὐτοῦ εἰς τὰς καρδίας ἡμῶν, κρᾶζον Ἀββά ὁ πατήρ.

4.6. And because you are sons, God sent out theSpirit of his Son into your hearts, crying, "Abba, Father!"

55. New Testament, Ephesians, 5.19-5.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •anger, wrath, divine Found in books: Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 64

5.19. λαλοῦντες ἑαυτοῖς ψαλμοῖς καὶ ὕμνοις καὶ ᾠδαῖς πνευματικαῖς, ᾁδοντες καὶ ψάλλοντες τῇ καρδίᾳ ὑμῶν τῷ κυρίῳ, 5.20. εὐχαριστοῦντες πάντοτε ὑπὲρ πάντων ἐν ὀνόματι τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τῷ θεῷ καὶ πατρί,

5.19. speaking to one another in psalms, hymns, and spiritual songs; singing, and singing praises in your heart to the Lord; 5.20. giving thanks always concerning all things in the name of our Lord Jesus Christ, to God, even the Father;

56. New Testament, Colossians, 3.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •anger, wrath, divine Found in books: Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 64

3.16. ὁ λόγος τοῦ χριστοῦ ἐνοικείτω ἐν ὑμῖν πλουσίως ἐν πάσῃ σοφίᾳ· διδάσκοντες καὶ νουθετοῦντες ἑαυτοὺς ψαλμοῖς, ὕμνοις, ᾠδαῖς πνευματικαῖς ἐν χάριτι, ᾁδοντες ἐν ταῖς καρδίαις ὑμῶν τῷ θεῷ·

3.16. Let the word of Christ dwell in you richly; in all wisdom teaching and admonishing one another with psalms, hymns, and spiritual songs, singing with grace in your heart to the Lord.

57. New Testament, Apocalypse, 2.21, 2.23, 3.15, 5.8, 5.9, 7.9, 10.1-11.13, 10.11, 11.1, 11.2, 11.3, 11.4, 11.5, 11.6, 11.7, 11.8, 11.9, 11.10, 11.11, 11.12, 11.13, 13.7, 14.6, 17.15, 21, 22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Levison (2023), The Greek Life of Adam and Eve. 833

5.8. Καὶ ὅτε ἔλαβεν τὸ βιβλίον, τὰ τέσσερα ζῷα καὶ οἱ εἴκοσι τέσσαρες πρεσβύτεροι ἔπεσαν ἐνώπιον τοῦ ἀρνίου, ἔχοντες ἕκαστος κιθάραν καὶ φιάλας χρυσᾶς γεμούσαςθυμιαμάτων,αἵ εἰσιναἱ προσευχαὶτῶν ἁγίων·

5.8. Now when he had taken the book, the four living creatures and the twenty-four elders fell down before the Lamb, each one having a harp, and golden bowls full of incense, which are the prayers of the saints.

58. New Testament, Acts, 17 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •anger, wrath, divine Found in books: Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 19

59. New Testament, 2 Thessalonians, 3.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •anger, wrath, divine Found in books: Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 19

3.16. Αὐτὸς δὲ ὁ κύριος τῆς εἰρήνης δῴη ὑμῖν τὴν εἰρήνην διὰ παντὸς ἐν παντὶ τρόπῳ. ὁ κύριος μετὰ πάντων ὑμὼν.

3.16. Now may the Lord of peace himself give you peace at all times in all ways. The Lord be with you all.

60. New Testament, 1 Thessalonians, 1.9-1.10, 5.3-5.9, 5.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •anger, wrath, divine Found in books: Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 19

1.9. αὐτοὶ γὰρ περὶ ἡμῶν ἀπαγγέλλουσιν ὁποίαν εἴσοδον ἔσχομεν πρὸς ὑμᾶς, καὶ πῶς ἐπεστρέψατε πρὸς τὸν θεὸν ἀπὸ τῶν εἰδώλων δουλεύειν θεῷ ζῶντι καὶ ἀληθινῷ, 1.10. καὶ ἀναμένειν τὸν υἱὸν αὐτοῦ ἐκ τῶν οὐρανῶν, ὃν ἤγειρεν ἐκ [τῶν] νεκρῶν, Ἰησοῦν τὸν ῥυόμενον ἡμᾶς ἐκ τῆς ὀργῆς τῆς ἐρχομένης. 5.3. ὅταν λέγωσιν Εἰρήνη καὶ ἀσφάλεια, τότε αἰφνίδιος αὐτοῖς ἐπίσταται ὄλεθρος ὥσπερ ἡ ὠδὶν τῇ ἐν γαστρὶ ἐχούσῃ, καὶ οὐ μὴ ἐκφύγωσιν. 5.4. ὑμεῖς δέ, ἀδελ φοί, οὐκ ἐστὲ ἐν σκότει, ἵνα ἡ ἡμέρα ὑμᾶς ὡς κλέπτας καταλάβῃ, 5.5. πάντες γὰρ ὑμεῖς υἱοὶ φωτός ἐστε καὶ υἱοὶ ἡμέρας. Οὐκ ἐσμὲν νυκτὸς οὐδὲ σκότους· 5.6. ἄρα οὖν μὴ καθεύδωμεν ὡς οἱ λοιποί, ἀλλὰ γρηγορῶμεν καὶ νήφωμεν. 5.7. οἱ γὰρ καθεύδοντες νυκτὸς καθεύδουσιν, καὶ οἱ μεθυσκόμενοι νυκτὸς μεθύουσιν· 5.8. ἡμεῖς δὲ ἡμέρας ὄντες νήφωμεν,ἐνδυσάμενοι θώρακαπίστεως καὶ ἀγάπης καὶπερικε φαλαίανἐλπίδασωτηρίας· 5.9. ὅτι οὐκ ἔθετο ἡμᾶς ὁ θεὸς εἰς ὀργὴν ἀλλὰ εἰς περιποίησιν σωτηρίας διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ [Χριστοῦ], 5.23. Αὐτὸς δὲ ὁ θεὸς τῆς εἰρήνης ἁγιάσαι ὑμᾶς ὁλοτελεῖς, καὶ ὁλόκληρον ὑμῶν τὸ πνεῦμα καὶ ἡ ψυχὴ καὶ τὸ σῶμα ἀμέμπτως ἐν τῇ παρουσίᾳ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τηρηθείη.

1.9. For they themselves report concerning us what kind of a reception we had from you; and how you turned to God from idols, to serve a living and true God, 1.10. and to wait for his Son from heaven, whom he raised from the dead -- Jesus, who delivers us from the wrath to come. 5.3. For when they are saying, "Peace and safety," then sudden destruction will come on them, like birth pains on a pregt woman; and they will in no way escape. 5.4. But you, brothers, aren't in darkness, that the day should overtake you like a thief. 5.5. You are all sons of light, and sons of the day. We don't belong to the night, nor to darkness, 5.6. so then let's not sleep, as the rest do, but let's watch and be sober. 5.7. For those who sleep, sleep in the night, and those who are drunken are drunken in the night. 5.8. But let us, since we belong to the day, be sober, putting on the breastplate of faith and love, and, for a helmet, the hope of salvation. 5.9. For God didn't appoint us to wrath, but to the obtaining of salvation through our Lord Jesus Christ, 5.23. May the God of peace himself sanctify you completely. May your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ.

61. Mishnah, Taanit, 4.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •divine anger, tisha bav and Found in books: Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 29

4.6. "חֲמִשָּׁה דְבָרִים אֵרְעוּ אֶת אֲבוֹתֵינוּ בְּשִׁבְעָה עָשָׂר בְּתַמּוּז וַחֲמִשָּׁה בְּתִשְׁעָה בְאָב. בְּשִׁבְעָה עָשָׂר בְּתַמּוּז נִשְׁתַּבְּרוּ הַלּוּחוֹת, וּבָטַל הַתָּמִיד, וְהֻבְקְעָה הָעִיר, וְשָׂרַף אַפּוֹסְטֹמוֹס אֶת הַתּוֹרָה, וְהֶעֱמִיד צֶלֶם בַּהֵיכָל. בְּתִשְׁעָה בְאָב נִגְזַר עַל אֲבוֹתֵינוּ שֶׁלֹּא יִכָּנְסוּ לָאָרֶץ, וְחָרַב הַבַּיִת בָּרִאשׁוֹנָה וּבַשְּׁנִיָּה, וְנִלְכְּדָה בֵיתָר, וְנֶחְרְשָׁה הָעִיר. מִשֶּׁנִּכְנַס אָב, מְמַעֲטִין בְּשִׂמְחָה: \n",

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.",

62. Suetonius, Claudius, 18.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 270

63. Lucan, Pharsalia, 1.109-1.111, 1.128, 1.134-1.135, 1.146, 1.151-1.156, 1.160-1.161, 1.207, 1.292-1.293, 1.349, 1.510-1.511, 2.1, 2.47, 2.85, 2.288, 2.493, 2.727-2.728, 3.133, 3.136, 3.142, 3.169, 3.394, 3.436-3.437, 3.439, 3.447-3.449, 4.243-4.245, 4.807-4.809, 5.57-5.59, 5.294-5.295, 5.341-5.342, 5.351-5.352, 6.3, 7.205-7.206, 7.311-7.315, 7.354-7.355, 7.445-7.452, 7.454-7.455, 7.647, 7.685-7.686, 7.796, 7.869-7.870, 8.485-8.487, 8.597-8.598, 8.600-8.601, 8.605-8.606, 8.615-8.616, 8.630-8.631, 8.665-8.666, 8.739-8.740, 8.772, 8.855-8.858, 9.1092, 9.1101-9.1102, 10.21-10.22, 10.34 (1st cent. CE - 1st cent. CE) Tagged with subjects: •anger, divine Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 229, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249

64. Suetonius, Domitianus, 15.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •anger, divine Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 307

65. Suetonius, Tiberius, 2.1-2.3, 14.4, 67.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •anger, divine Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 73, 205, 216, 226

66. Tacitus, Histories, 1.1.4, 1.2-1.4, 1.3.2, 1.10.3, 1.18.1, 1.27.1, 1.50.4, 1.62.3, 1.86, 1.86.1-1.86.2, 2.1.1-2.1.2, 2.3-2.4, 2.11.1, 2.12.1, 2.47.1, 2.50.2, 2.78, 2.91.1, 3.56.1-3.56.2, 3.71-3.72, 3.74.1, 4.53, 4.53.1-4.53.2, 4.61, 4.81-4.84, 5.2-5.10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •anger, divine Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 241; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 16, 17, 26, 169, 170, 205, 332, 337, 357, 360

1.86. Prodigies which were reported on various authorities also contributed to the general terror. It was said that in the vestibule of the Capitol the reins of the chariot in which Victory stood had fallen from the goddess's hands, that a superhuman form had rushed out of Juno's chapel, that a statue of the deified Julius on the island of the Tiber had turned from west to east on a bright calm day, that an ox had spoken in Etruria, that animals had given birth to strange young, and that many other things had happened which in barbarous ages used to be noticed even during peace, but which now are only heard of in seasons of terror. Yet the chief anxiety which was connected with both present disaster and future danger was caused by a sudden overflow of the Tiber which, swollen to a great height, broke down the wooden bridge and then was thrown back by the ruins of the bridge which dammed the stream, and overflowed not only the low-lying level parts of the city, but also parts which are normally free from such disasters. Many were swept away in the public streets, a larger number cut off in shops and in their beds. The common people were reduced to famine by lack of employment and failure of supplies. Apartment houses had their foundations undermined by the standing water and then collapsed when the flood withdrew. The moment people's minds were relieved of this danger, the very fact that when Otho was planning a military expedition, the Campus Martius and the Flaminian Way, over which he was to advance, were blocked against him was interpreted as a prodigy and an omen of impending disaster rather than as the result of chance or natural causes. 2.3. The founder of the temple, according to ancient tradition, was King Aerias. Some, however, say that this was the name of the goddess herself. A more recent tradition reports that the temple was consecrated by Cinyras, and that the goddess herself after she sprang from the sea, was wafted hither; but that the science and method of divination were imported from abroad by the Cilician Tamiras, and so it was agreed that the descendants of both Tamiras and Cinyras should preside over the sacred rites. It is also said that in a later time the foreigners gave up the craft that they had introduced, that the royal family might have some prerogative over foreign stock. Only a descendant of Cinyras is now consulted as priest. Such victims are accepted as the individual vows, but male ones are preferred. The greatest confidence is put in the entrails of kids. Blood may not be shed upon the altar, but offering is made only with prayers and pure fire. The altar is never wet by any rain, although it is in the open air. The representation of the goddess is not in human form, but it is a circular mass that is broader at the base and rises like a turning-post to a small circumference at the top. The reason for this is obscure. 2.4. After Titus had examined the treasures, the gifts made by kings, and all those other things which the Greeks from their delight in ancient tales attribute to a dim antiquity, he asked the oracle first with regard to his voyage. On learning that his path was open and the sea favourable, he slew many victims and then questioned indirectly about himself. When Sostratus, for such was the priest's name, saw that the entrails were uniformly favourable and that the goddess favoured great undertakings, he made at the moment a brief reply in the usual fashion, but asked for a private interview in which he disclosed the future. Greatly encouraged, Titus sailed on to his father; his arrival brought a great accession of confidence to the provincials and to the troops, who were in a state of anxious uncertainty. Vespasian had almost put an end to the war with the Jews. The siege of Jerusalem, however, remained, a task rendered difficult and arduous by the character of the mountain-citadel and the obstinate superstition of the Jews rather than by any adequate resources which the besieged possessed to withstand the inevitable hardships of a siege. As we have stated above, Vespasian himself had three legions experienced in war. Mucianus was in command of four in a peaceful province, but a spirit of emulation and the glory won by the neighbouring army had banished from his troops all inclination to idleness, and just as dangers and toils had given Vespasian's troops power of resistance, so those of Mucianus had gained vigour from unbroken repose and that love of war which springs from inexperience. Both generals had auxiliary infantry and cavalry, as well as fleets and allied kings; while each possessed a famous name, though a different reputation. 2.78. After Mucianus had spoken, the rest became bolder; they gathered about Vespasian, encouraged him, and recalled the prophecies of seers and the movements of the stars. Nor indeed was he wholly free from such superstitious belief, as was evident later when he had obtained supreme power, for he openly kept at court an astrologer named Seleucus, whom he regarded as his guide and oracle. Old omens came back to his mind: once on his country estate a cypress of conspicuous height suddenly fell, but the next day it rose again on the selfsame spot fresh, tall, and with wider expanse than before. This occurrence was a favourable omen of great significance, as the haruspices all agreed, and promised the highest distinctions for Vespasian, who was then still a young man. At first, however, the insignia of a triumph, his consulship, and his victory over Judea appeared to have fulfilled the promise given by the omen; yet after he had gained these honours, he began to think that it was the imperial throne that was foretold. Between Judea and Syria lies Carmel: this is the name given to both the mountain and the divinity. The god has no image or temple â such is the rule handed down by the fathers; there is only an altar and the worship of the god. When Vespasian was sacrificing there and thinking over his secret hopes in his heart, the priest Basilides, after repeated inspection of the victim's vitals, said to him: "Whatever you are planning, Vespasian, whether to build a house, or to enlarge your holdings, or to increase the number of your slaves, the god grants you a mighty home, limitless bounds, and a multitude of men." This obscure oracle rumour had caught up at the time, and now was trying to interpret; nothing indeed was more often on men's lips. It was discussed even more in Vespasian's presence â for men have more to say to those who are filled with hope. The two leaders now separated with clear purposes before them, Mucianus going to Antioch, Vespasian to Caesarea. Antioch is the capital of Syria, Caesarea of Judea. 3.71. Martialis had hardly returned to the Capitol when the soldiers arrived in fury. They had no leader; each directed his own movements. Rushing through the Forum and past the temples that rise above it, they advanced in column up the hill, as far as the first gates of the Capitoline citadel. There were then some old colonnades on the right as you go up the slopes; the defenders came out on the roofs of these and showered stones and tiles on their assailants. The latter had no arms except their swords, and they thought that it would cost too much time to send for artillery and missiles; consequently they threw firebrands on a projecting colonnade, and then followed in the path of the flames; they actually burned the gates of the Capitol and would have forced their way through, if Sabinus had not torn down all the statues, memorials to the glory of our ancestors, and piled them up across the entrance as a barricade. Then the assailants tried different approaches to the Capitol, one by the grove of the asylum and another by the hundred steps that lead up to the Tarpeian Rock. Both attacks were unexpected; but the one by the asylum was closer and more threatening. Moreover, the defenders were unable to stop those who climbed through neighbouring houses, which, built high in time of peace, reached the level of the Capitol. It is a question here whether it was the besiegers or the besieged who threw fire on the roofs. The more common tradition says this was done by the latter in their attempts to repel their assailants, who were climbing up or had reached the top. From the houses the fire spread to the colonnades adjoining the temple; then the "eagles" which supported the roof, being of old wood, caught and fed the flames. So the Capitol burned with its doors closed; none defended it, none pillaged it. 3.72. This was the saddest and most shameful crime that the Roman state had ever suffered since its foundation. Rome had no foreign foe; the gods were ready to be propitious if our characters had allowed; and yet the home of Jupiter Optimus Maximus, founded after due auspices by our ancestors as a pledge of empire, which neither Porsenna, when the city gave itself up to him, nor the Gauls when they captured it, could violate â this was the shrine that the mad fury of emperors destroyed! The Capitol had indeed been burned before in civil war, but the crime was that of private individuals. Now it was openly besieged, openly burned â and what were the causes that led to arms? What was the price paid for this great disaster? This temple stood intact so long as we fought for our country. King Tarquinius Priscus had vowed it in the war with the Sabines and had laid its foundations rather to match his hope of future greatness than in accordance with what the fortunes of the Roman people, still moderate, could supply. Later the building was begun by Servius Tullius with the enthusiastic help of Rome's allies, and afterwards carried on by Tarquinius Superbus with the spoils taken from the enemy at the capture of Suessa Pometia. But the glory of completing the work was reserved for liberty: after the expulsion of the kings, Horatius Pulvillus in his second consulship dedicated it; and its magnificence was such that the enormous wealth of the Roman people acquired thereafter adorned rather than increased its splendour. The temple was built again on the same spot when after an interval of four hundred and fifteen years it had been burned in the consulship of Lucius Scipio and Gaius Norbanus. The victorious Sulla undertook the work, but still he did not dedicate it; that was the only thing that his good fortune was refused. Amid all the great works built by the Caesars the name of Lutatius Catulus kept its place down to Vitellius's day. This was the temple that then was burned. 4.53. The charge of restoring the Capitol was given by Vespasian to Lucius Vestinus, a member of the equestrian order, but one whose influence and reputation put him on an equality with the nobility. The haruspices when assembled by him directed that the ruins of the old shrine should be carried away to the marshes and that a new temple should be erected on exactly the same site as the old: the gods were unwilling to have the old plan changed. On the twenty-first of June, under a cloudless sky, the area that was dedicated to the temple was surrounded with fillets and garlands; soldiers, who had auspicious names, entered the enclosure carrying boughs of good omen; then the Vestals, accompanied by boys and girls whose fathers and mothers were living, sprinkled the area with water drawn from fountains and streams. Next Helvidius Priscus, the praetor, guided by the pontifex Plautius Aelianus, purified the area with the sacrifice of the suovetaurilia, and placed the vitals of the victims on an altar of turf; and then, after he had prayed to Jupiter, Juno, Minerva, and to the gods who protect the empire to prosper this undertaking and by their divine assistance to raise again their home which man's piety had begun, he touched the fillets with which the foundation stone was wound and the ropes entwined; at the same time the rest of the magistrates, the priests, senators, knights, and a great part of the people, putting forth their strength together in one enthusiastic and joyful effort, dragged the huge stone to its place. A shower of gold and silver and of virgin ores, never smelted in any furnace, but in their natural state, was thrown everywhere into the foundations: the haruspices had warned against the profanation of the work by the use of stone or gold intended for any other purpose. The temple was given greater height than the old: this was the only change that religious scruples allowed, and the only feature that was thought wanting in the magnificence of the old structure. 4.61. Civilis, in accordance with a vow such as these barbarians frequently make, had dyed his hair red and let it grow long from the time he first took up arms against the Romans, but now that the massacre of the legions was finally accomplished, he cut it short; it was also said that he presented his little son with some captives to be targets for the child's arrows and darts. However, he did not bind himself or any Batavian by an oath of allegiance to Gaul, for he relied on the resources of the Germans, and he felt that, if it became necessary to dispute the empire with the Gauls, he would have the advantage of his reputation and his superior power. Munius Lupercus, commander of a legion, was sent, among other gifts, to Veleda. This maiden of the tribe of the Bructeri enjoyed extensive authority, according to the ancient German custom, which regards many women as endowed with prophetic powers and, as the superstition grows, attributes divinity to them. At this time Veleda's influence was at its height, since she had foretold the German success and the destruction of the legions. But Lupercus was killed on the road. A few of the centurions and tribunes of Gallic birth were reserved as hostages to assure the alliance. The winter quarters of the auxiliary infantry and cavalry and of the legions were pulled down and burned, with the sole exception of those at Mainz and Vindonissa. 4.81. During the months while Vespasian was waiting at Alexandria for the regular season of the summer winds and a settled sea, many marvels continued to mark the favour of heaven and a certain partiality of the gods toward him. One of the common people of Alexandria, well known for his loss of sight, threw himself before Vespasian's knees, praying him with groans to cure his blindness, being so directed by the god Serapis, whom this most superstitious of nations worships before all others; and he besought the emperor to deign to moisten his cheeks and eyes with his spittle. Another, whose hand was useless, prompted by the same god, begged Caesar to step and trample on it. Vespasian at first ridiculed these appeals and treated them with scorn; then, when the men persisted, he began at one moment to fear the discredit of failure, at another to be inspired with hopes of success by the appeals of the suppliants and the flattery of his courtiers: finally, he directed the physicians to give their opinion as to whether such blindness and infirmity could be overcome by human aid. Their reply treated the two cases differently: they said that in the first the power of sight had not been completely eaten away and it would return if the obstacles were removed; in the other, the joints had slipped and become displaced, but they could be restored if a healing pressure were applied to them. Such perhaps was the wish of the gods, and it might be that the emperor had been chosen for this divine service; in any case, if a cure were obtained, the glory would be Caesar's, but in the event of failure, ridicule would fall only on the poor suppliants. So Vespasian, believing that his good fortune was capable of anything and that nothing was any longer incredible, with a smiling countece, and amid intense excitement on the part of the bystanders, did as he was asked to do. The hand was instantly restored to use, and the day again shone for the blind man. Both facts are told by eye-witnesses even now when falsehood brings no reward. 4.82. These events gave Vespasian a deeper desire to visit the sanctuary of the god to consult him with regard to his imperial fortune: he ordered all to be excluded from the temple. Then after he had entered the temple and was absorbed in contemplation of the god, he saw behind him one of the leading men of Egypt, named Basilides, who he knew was detained by sickness in a place many days' journey distant from Alexandria. He asked the priests whether Basilides had entered the temple on that day; he questioned the passers-by whether he had been seen in the city; finally, he sent some cavalry and found that at that moment he had been eighty miles away: then he concluded that this was a supernatural vision and drew a prophecy from the name Basilides. 4.83. The origin of this god has not yet been generally treated by our authors: the Egyptian priests tell the following story, that when King Ptolemy, the first of the Macedonians to put the power of Egypt on a firm foundation, was giving the new city of Alexandria walls, temples, and religious rites, there appeared to him in his sleep a vision of a young man of extraordinary beauty and of more than human stature, who warned him to send his most faithful friends to Pontus and bring his statue hither; the vision said that this act would be a happy thing for the kingdom and that the city that received the god would be great and famous: after these words the youth seemed to be carried to heaven in a blaze of fire. Ptolemy, moved by this miraculous omen, disclosed this nocturnal vision to the Egyptian priests, whose business it is to interpret such things. When they proved to know little of Pontus and foreign countries, he questioned Timotheus, an Athenian of the clan of the Eumolpidae, whom he had called from Eleusis to preside over the sacred rites, and asked him what this religion was and what the divinity meant. Timotheus learned by questioning men who had travelled to Pontus that there was a city there called Sinope, and that not far from it there was a temple of Jupiter Dis, long famous among the natives: for there sits beside the god a female figure which most call Proserpina. But Ptolemy, although prone to superstitious fears after the nature of kings, when he once more felt secure, being more eager for pleasures than religious rites, began gradually to neglect the matter and to turn his attention to other things, until the same vision, now more terrible and insistent, threatened ruin upon the king himself and his kingdom unless his orders were carried out. Then Ptolemy directed that ambassadors and gifts should be despatched to King Scydrothemis â he ruled over the people of Sinope at that time â and when the embassy was about to sail he instructed them to visit Pythian Apollo. The ambassadors found the sea favourable; and the answer of the oracle was not uncertain: Apollo bade them go on and bring back the image of his father, but leave that of his sister. 4.84. When the ambassadors reached Sinope, they delivered the gifts, requests, and messages of their king to Scydrothemis. He was all uncertainty, now fearing the god and again being terrified by the threats and opposition of his people; often he was tempted by the gifts and promises of the ambassadors. In the meantime three years passed during which Ptolemy did not lessen his zeal or his appeals; he increased the dignity of his ambassadors, the number of his ships, and the quantity of gold offered. Then a terrifying vision appeared to Scydrothemis, warning him not to hinder longer the purposes of the god: as he still hesitated, various disasters, diseases, and the evident anger of the gods, growing heavier from day to day, beset the king. He called an assembly of his people and made known to them the god's orders, the visions that had appeared to him and to Ptolemy, and the misfortunes that were multiplying upon them: the people opposed their king; they were jealous of Egypt, afraid for themselves, and so gathered about the temple of the god. At this point the tale becomes stranger, for tradition says that the god himself, voluntarily embarking on the fleet that was lying on the shore, miraculously crossed the wide stretch of sea and reached Alexandria in two days. A temple, befitting the size of the city, was erected in the quarter called Rhacotis; there had previously been on that spot an ancient shrine dedicated to Serapis and Isis. Such is the most popular account of the origin and arrival of the god. Yet I am not unaware that there are some who maintain that the god was brought from Seleucia in Syria in the reign of Ptolemy III; still others claim that the same Ptolemy introduced the god, but that the place from which he came was Memphis, once a famous city and the bulwark of ancient Egypt. Many regard the god himself as identical with Aesculapius, because he cures the sick; some as Osiris, the oldest god among these peoples; still more identify him with Jupiter as the supreme lord of all things; the majority, however, arguing from the attributes of the god that are seen on his statue or from their own conjectures, hold him to be Father Dis. 5.2. However, as I am about to describe the last days of a famous city, it seems proper for me to give some account of its origin. It is said that the Jews were originally exiles from the island of Crete who settled in the farthest parts of Libya at the time when Saturn had been deposed and expelled by Jove. An argument in favour of this is derived from the name: there is a famous mountain in Crete called Ida, and hence the inhabitants were called the Idaei, which was later lengthened into the barbarous form Iudaei. Some hold that in the reign of Isis the superfluous population of Egypt, under the leadership of Hierosolymus and Iuda, discharged itself on the neighbouring lands; many others think that they were an Egyptian stock, which in the reign of Cepheus was forced to migrate by fear and hatred. Still others report that they were Assyrian refugees, a landless people, who first got control of a part of Egypt, then later they had their own cities and lived in the Hebrew territory and the nearer parts of Syria. Still others say that the Jews are of illustrious origin, being the Solymi, a people celebrated in Homer's poems, who founded a city and gave it the name Hierosolyma, formed from their own. 5.3. Most authors agree that once during a plague in Egypt which caused bodily disfigurement, King Bocchoris approached the oracle of Ammon and asked for a remedy, whereupon he was told to purge his kingdom and to transport this race into other lands, since it was hateful to the gods. So the Hebrews were searched out and gathered together; then, being abandoned in the desert, while all others lay idle and weeping, one only of the exiles, Moses by name, warned them not to hope for help from gods or men, for they were deserted by both, but to trust to themselves, regarding as a guide sent from heaven the one whose assistance should first give them escape from their present distress. They agreed, and then set out on their journey in utter ignorance, but trusting to chance. Nothing caused them so much distress as scarcity of water, and in fact they had already fallen exhausted over the plain nigh unto death, when a herd of wild asses moved from their pasturage to a rock that was shaded by a grove of trees. Moses followed them, and, conjecturing the truth from the grassy ground, discovered abundant streams of water. This relieved them, and they then marched six days continuously, and on the seventh seized a country, expelling the former inhabitants; there they founded a city and dedicated a temple. 5.4. To establish his influence over this people for all time, Moses introduced new religious practices, quite opposed to those of all other religions. The Jews regard as profane all that we hold sacred; on the other hand, they permit all that we abhor. They dedicated, in a shrine, a statue of that creature whose guidance enabled them to put an end to their wandering and thirst, sacrificing a ram, apparently in derision of Ammon. They likewise offer the ox, because the Egyptians worship Apis. They abstain from pork, in recollection of a plague, for the scab to which this animal is subject once afflicted them. By frequent fasts even now they bear witness to the long hunger with which they were once distressed, and the unleavened Jewish bread is still employed in memory of the haste with which they seized the grain. They say that they first chose to rest on the seventh day because that day ended their toils; but after a time they were led by the charms of indolence to give over the seventh year as well to inactivity. Others say that this is done in honour of Saturn, whether it be that the primitive elements of their religion were given by the Idaeans, who, according to tradition, were expelled with Saturn and became the founders of the Jewish race, or is due to the fact that, of the seven planets that rule the fortunes of mankind, Saturn moves in the highest orbit and has the greatest potency; and that many of the heavenly bodies traverse their paths and courses in multiples of seven. 5.5. Whatever their origin, these rites are maintained by their antiquity: the other customs of the Jews are base and abominable, and owe their persistence to their depravity. For the worst rascals among other peoples, renouncing their ancestral religions, always kept sending tribute and contributions to Jerusalem, thereby increasing the wealth of the Jews; again, the Jews are extremely loyal toward one another, and always ready to show compassion, but toward every other people they feel only hate and enmity. They sit apart at meals, and they sleep apart, and although as a race, they are prone to lust, they abstain from intercourse with foreign women; yet among themselves nothing is unlawful. They adopted circumcision to distinguish themselves from other peoples by this difference. Those who are converted to their ways follow the same practice, and the earliest lesson they receive is to despise the gods, to disown their country, and to regard their parents, children, and brothers as of little account. However, they take thought to increase their numbers; for they regard it as a crime to kill any late-born child, and they believe that the souls of those who are killed in battle or by the executioner are immortal: hence comes their passion for begetting children, and their scorn of death. They bury the body rather than burn it, thus following the Egyptians' custom; they likewise bestow the same care on the dead, and hold the same belief about the world below; but their ideas of heavenly things are quite the opposite. The Egyptians worship many animals and monstrous images; the Jews conceive of one god only, and that with the mind alone: they regard as impious those who make from perishable materials representations of gods in man's image; that supreme and eternal being is to them incapable of representation and without end. Therefore they set up no statues in their cities, still less in their temples; this flattery is not paid their kings, nor this honour given to the Caesars. But since their priests used to chant to the accompaniment of pipes and cymbals and to wear garlands of ivy, and because a golden vine was found in their temple, some have thought that they were devotees of Father Liber, the conqueror of the East, in spite of the incongruity of their customs. For Liber established festive rites of a joyous nature, while the ways of the Jews are preposterous and mean. 5.6. Their land is bounded by Arabia on the east, Egypt lies on the south, on the west are Phoenicia and the sea, and toward the north the people enjoy a wide prospect over Syria. The inhabitants are healthy and hardy. Rains are rare; the soil is fertile; its products are like ours, save that the balsam and the palm also grow there. The palm is a tall and handsome tree; the balsam a mere shrub: if a branch, when swollen with sap, is pierced with steel, the veins shrivel up; so a piece of stone or a potsherd is used to open them; the juice is employed by physicians. of the mountains, Lebanon rises to the greatest height, and is in fact a marvel, for in the midst of the excessive heat its summit is shaded by trees and covered with snow; it likewise is the source and supply of the river Jordan. This river does not empty into the sea, but after flowing with volume undiminished through two lakes is lost in the third. The last is a lake of great size: it is like the sea, but its water has a nauseous taste, and its offensive odour is injurious to those who live near it. Its waters are not moved by the wind, and neither fish nor water-fowl can live there. Its lifeless waves bear up whatever is thrown upon them as on a solid surface; all swimmers, whether skilled or not, are buoyed up by them. At a certain season of the year the sea throws up bitumen, and experience has taught the natives how to collect this, as she teaches all arts. Bitumen is by nature a dark fluid which coagulates when sprinkled with vinegar, and swims on the surface. Those whose business it is, catch hold of it with their hands and haul it on shipboard: then with no artificial aid the bitumen flows in and loads the ship until the stream is cut off. Yet you cannot use bronze or iron to cut the bituminous stream; it shrinks from blood or from a cloth stained with a woman's menses. Such is the story told by ancient writers, but those who are acquainted with the country aver that the floating masses of bitumen are driven by the winds or drawn by hand to shore, where later, after they have been dried by vapours from the earth or by the heat of the sun, they are split like timber or stone with axes and wedges. 5.7. Not 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 should grant that famous cities were once destroyed by fire from heaven, I still 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. 5.8. A great part of Judea is covered with scattered villages, but there are some towns also; Jerusalem is the capital of the Jews. In it was a temple possessing enormous riches. The first line of fortifications protected the city, the next the palace, and the innermost wall the temple. Only a Jew might approach its doors, and all save the priests were forbidden to cross the threshold. While the East was under the dominion of the Assyrians, Medes, and Persians, the Jews were regarded as the meanest of their subjects: but after the Macedonians gained supremacy, King Antiochus endeavoured to abolish Jewish superstition and to introduce Greek civilization; the war with the Parthians, however, prevented his improving this basest of peoples; for it was exactly at that time that Arsaces had revolted. Later on, since the power of Macedon had waned, the Parthians were not yet come to their strength, and the Romans were far away, the Jews selected their own kings. These in turn were expelled by the fickle mob; but recovering their throne by force of arms, they banished citizens, destroyed towns, killed brothers, wives, and parents, and dared essay every other kind of royal crime without hesitation; but they fostered the national superstition, for they had assumed the priesthood to support their civil authority. 5.9. The first Roman to subdue the Jews and set foot in their temple by right of conquest was Gnaeus Pompey; thereafter it was a matter of common knowledge that there were no representations of the gods within, but that the place was empty and the secret shrine contained nothing. The walls of Jerusalem were razed, but the temple remained standing. Later, in the time of our civil wars, when these eastern provinces had fallen into the hands of Mark Antony, the Parthian prince, Pacorus, seized Judea, but he was slain by Publius Ventidius, and the Parthians were thrown back across the Euphrates: the Jews were subdued by Gaius Sosius. Antony gave the throne to Herod, and Augustus, after his victory, increased his power. After Herod's death, a certain Simon assumed the name of king without waiting for Caesar's decision. He, however, was put to death by Quintilius Varus, governor of Syria; the Jews were repressed; and the kingdom was divided into three parts and given to Herod's sons. Under Tiberius all was quiet. Then, when Caligula ordered the Jews to set up his statue in their temple, they chose rather to resort to arms, but the emperor's death put an end to their uprising. The princes now being dead or reduced to insignificance, Claudius made Judea a province and entrusted it to Roman knights or to freedmen; one of the latter, Antonius Felix, practised every kind of cruelty and lust, wielding the power of king with all the instincts of a slave; he had married Drusilla, the grand-daughter of Cleopatra and Antony, and so was Antony's grandson-inâlaw, while Claudius was Antony's grandson. 5.10. Still the Jews' patience lasted until Gessius Florus became procurator: in his time war began. When Cestius Gallus, governor of Syria, tried to stop it, he suffered varied fortunes and met defeat more often than he gained victory. On his death, whether in the course of nature or from vexation, Nero sent out Vespasian, who, aided by his good fortune and reputation as well as by his excellent subordinates, within two summers occupied with his victorious army the whole of the level country and all the cities except Jerusalem. The next year was taken up with civil war, and thus was passed in inactivity so far as the Jews were concerned. When peace had been secured throughout Italy, foreign troubles began again; and the fact that the Jews alone had failed to surrender increased our resentment; at the same time, having regard to all the possibilities and hazards of a new reign, it seemed expedient for Titus to remain with the army.

67. Tacitus, Germania (De Origine Et Situ Germanorum), 39.2, 40.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •anger, divine Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 78

68. Tacitus, Annals, 1.3, 1.4.3, 1.10.6, 1.11, 1.11.3, 1.14.2, 1.28.1-1.28.3, 1.39.6, 1.42.3, 1.43.3, 1.49.2-1.49.4, 1.50.4, 1.51.1, 1.73-1.81, 1.73.4, 1.76.1, 1.78.1, 2.7.3, 2.32.1, 2.53.2, 2.54.2, 2.75.2, 2.83, 3.18.2, 3.18.4, 3.47.3-3.47.4, 3.57-3.58, 3.60-3.63, 3.64.3, 3.65.1, 3.66.3, 3.71.2-3.71.3, 4.1, 4.1.1-4.1.2, 4.2.3, 4.6.1, 4.8.4-4.8.5, 4.9.1-4.9.2, 4.14, 4.16.4, 4.17.1-4.17.3, 4.37.2, 4.38.2-4.38.3, 4.42-4.43, 4.52.1, 4.55-4.56, 4.57.1, 4.58, 4.62, 4.62.2, 4.64.1-4.64.3, 4.68-4.70, 4.68.1-4.68.2, 4.70.1-4.70.3, 4.74.1-4.74.2, 5.3.2, 6.1, 6.5.1-6.5.2, 6.6, 6.7.3, 6.20.2, 6.22, 6.46.2-6.46.3, 11.27, 11.28.1, 11.31.3, 12.1.1, 12.5.1, 12.7.3, 12.8.1, 12.37.4, 12.42.2, 12.43, 12.43.1-12.43.2, 12.63.1-12.63.3, 12.64.1-12.64.2, 12.69.1-12.69.2, 13.17.1, 13.20.1, 13.24.1-13.24.2, 13.41.5, 13.58, 14.6.2, 14.10.2, 14.11.2-14.11.3, 14.12.1-14.12.2, 14.13.2, 14.15.1, 14.22.2-14.22.4, 14.48, 14.64.3, 15.7.2, 15.18.1, 15.22.2, 15.23.1-15.23.3, 15.34.1, 15.36.1-15.36.2, 15.47.1, 15.71.1, 16.1.1, 16.3.2, 16.5.3, 16.9-16.11, 16.10.1-16.10.2, 16.13, 16.13.1-16.13.2, 16.16.1-16.16.2, 16.21.1-16.21.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Mueller (2002), Roman Religion in Valerius Maximus, 104

4.42. Ac forte habita per illos dies de Votieno Montano, celebris ingenii viro, cognitio cunctantem iam Tiberium perpulit ut vitandos crederet patrum coetus vocesque quae plerumque verae et graves coram ingerebantur. nam postulato Votieno ob contumelias in Caesarem dictas, testis Aemilius e militaribus viris, dum studio probandi cuncta refert et quamquam inter obstrepentis magna adseveratione nititur, audivit Tiberius probra quis per occultum lacerabatur, adeoque perculsus est ut se vel statim vel in cognitione purgaturum clamitaret precibusque proximorum, adulatione omnium aegre componeret animum. et Votienus quidem maiestatis poenis adfectus est: Caesar obiectam sibi adversus reos inclementiam eo pervicacius amplexus, Aquiliam adulterii delatam cum Vario Ligure, quamquam Lentulus Gaetulicus consul designatus lege Iulia damnasset, exilio punivit Apidiumque Merulam quod in acta divi Augusti non iuraverat albo senatorio erasit.

4.42. As chance would have it, the trial at this juncture of the popular and talented Votienus Montanus forced Tiberius (who was already wavering) to the conviction that he must avoid the meetings of the senate and the remarks, often equally true and mordant, which were there repeated to his face. For, during the indictment of Votienus for the use of language offensive to the emperor, the witness Aemilius, a military man, in his anxiety to prove the case, reported the expressions in full, and, disregarding the cries of protest, struggled on with his tale with great earnestness. Tiberius thus heard the scurrilities with which he was attacked in private; and such was the shock that he kept crying out he would refute them, either on the spot or in charge of the trial his equanimity being restored with difficulty by the entreaties of his friends and the adulation of all. Votienus himself suffered the penalties of treason. The Caesar, as he had been reproached with recklessness to defendants, adhered to his methods with all the more tenacity; punishing Aquilia by exile on the charge of adultery with Varius Ligus, though Lentulus Gaetulicus, the consul designate, had pressed only for conviction under the Julian Law; and expunging Apidius Merula from the senatorial register because he had not sworn allegiance to the acts of the deified Augustus.

69. New Testament, Romans, 1, 1.2, 1.3, 1.4, 1.16, 1.17, 1.18, 1.18-3.20, 1.18-2.29, 1.19, 1.20, 1.21, 1.22, 1.23, 1.24, 1.25, 1.26, 1.27, 1.28, 1.29, 1.30, 1.31, 1.32, 2, 2.1, 2.2, 2.3, 2.4, 2.5, 2.6, 2.7, 2.8, 2.9, 3, 3.5, 3.9, 3.10, 3.11, 3.12, 3.13, 3.14, 3.15, 3.16, 3.17, 3.18, 3.19, 3.20, 3.26, 5.5, 5.12, 5.13, 5.14, 5.15, 5.16, 5.17, 5.18, 5.19, 5.20, 5.21, 7, 8.18, 12.1, 12.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Levison (2023), The Greek Life of Adam and Eve. 143, 145; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 27, 28, 30, 61, 64, 66, 67, 70, 71

1.28. Καὶ καθὼς οὐκ ἐδοκίμασαν τὸν θεὸν ἔχειν ἐν ἐπιγνώσει, παρέδωκεν αὐτοὺς ὁ θεὸς εἰς ἀδόκιμον νοῦν, ποιεῖν τὰ μὴ καθήκοντα,

1.28. Even as they refused to have God in their knowledge, God gave them up to a reprobate mind, to do those things which are not fitting;

70. Tacitus, Agricola, 3.3, 41.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •anger, divine Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 337, 360

71. Plutarch, Pericles, 35.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •anger, divine Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 73

35.2. ὁρῶν οὖν ὁ Περικλῆς περίφοβον τὸν κυβερνήτην καὶ διηπορημένον, ἀνέσχε τὴν χλαμύδα πρὸ τῶν ὄψεων τῶν ὄψεων Fuhr and Blass, with F a S: τῆς ὄψεως . αὐτοῦ, καὶ παρακαλύψας ἠρώτησε μή τι δεινὸν ἢ δεινοῦ τινος οἴεται σημεῖον· ὡς δʼ οὐκ ἔφη, τί οὖν, εἶπεν, ἐκεῖνο τούτου διαφέρει, πλὴν ὅτι μεῖζόν τι τῆς χλαμύδος ἐστὶ τὸ πεποιηκὸς τὴν ἐπισκότησιν; ταῦτα μὲν οὖν ἐν ταῖς σχολαῖς λέγεται τῶν φιλοσόφων.

35.2. Accordingly, seeing that his steersman was timorous and utterly perplexed, Pericles held up his cloak before the man’s eyes, and, thus covering them, asked him if he thought it anything dreadful, or portentous of anything dreadful. No, said the steersman. How then, said Pericles, is yonder event different from this, except that it is something rather larger than my cloak which has caused the obscurity? At any rate, this tale is told in the schools of philosophy.

72. Plutarch, Sayings of The Spartans, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan

73. Pliny The Elder, Natural History, 2.2, 3.55, 3.105, 7.12, 11.55, 34.41 (1st cent. CE - 1st cent. CE) Tagged with subjects: •anger, divine Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 26, 205, 270, 276, 307, 317

74. Seneca The Younger, On Anger, 2.2.3-2.2.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •anger, divine Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 230

75. Anon., The Life of Adam And Eve, 8.1, 9.3, 10.2-12.2, 14.2, 16.4, 18.2, 20.1, 20.2, 21.2, 21.5, 21.6, 22.2, 24.3, 26.1, 31.4, 33.3, 33.4, 33.5, 35.2, 39.1, 39.2, 39.3 (1st cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Levison (2023), The Greek Life of Adam and Eve. 143, 342

76. Silius Italicus, Punica, 12.283-12.284 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •anger, divine Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 102

77. New Testament, Philippians, 2.5-2.11, 4.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •anger, wrath, divine Found in books: Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 19

2.5. τοῦτο φρονεῖτε ἐν ὑμῖν ὃ καὶ ἐν Χριστῷ Ἰησοῦ, 2.6. ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, 2.7. ἀλλὰ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος· καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος 2.8. ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ· 2.9. διὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν, καὶ ἐχαρίσατο αὐτῷ τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, 2.10. ἵνα ἐν τῷ ὀνόματι Ἰησοῦπᾶν γόνυ κάμψῃἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων, 2.11. καὶ πᾶσα γλῶσσα ἐξομολογήσηταιὅτι ΚΥΡΙΟΣ ΙΗΣΟΥΣ ΧΡΙΣΤΟΣ εἰς δόξανθεοῦπατρός. 4.9. ἃ καὶ ἐμάθετε καὶ παρελάβετε καὶ ἠκούσατε καὶ εἴδετε ἐν ἐμοί, ταῦτα πράσσετε· καὶ ὁ θεὸς τῆς εἰρήνης ἔσται μεθʼ ὑμῶν.

2.5. Have this in your mind, which was also in Christ Jesus, 2.6. who, existing in the form of God, didn't consider it robbery to be equal with God, 2.7. but emptied himself, taking the form of a servant, being made in the likeness of men. 2.8. And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross. 2.9. Therefore God also highly exalted him, and gave to him the name which is above every name; 2.10. that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth, 2.11. and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. 4.9. The things which you learned, received, heard, and saw in me: do these things, and the God of peace will be with you.

78. Calpurnius Siculus, Eclogae, 1.46-1.67 (1st cent. CE - 1st cent. CE) Tagged with subjects: •anger, wrath, divine Found in books: Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 16

79. Frontinus, Strategemata, 1.12 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •anger, divine Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 73

80. Suetonius, Augustus, 97.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •anger, divine Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 307

81. Frontinus, De Aquis Vrbis Romae, 7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •anger, divine Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 307

82. Cassius Dio, Roman History, 55.11.1-55.11.3, 56.29.4, 57.15.7, 59.17.2, 60.33.10, 60.35.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •anger, divine Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 226, 270, 276, 307

55.11.1. Tiberius, it seems, was extremely well versed in the art of divination by means of the stars, and had with him Thrasyllus, who was a past-master of all astrology, so that he had full and accurate knowledge of what fate had in store both for him and for Gaius and Lucius. 55.11.2. And the story goes that once in Rhodes he was about to push Thrasyllus from the walls, because he was the only one who shared all his own thoughts; but he did not carry out his intention when he observed that Thrasyllus was gloomy, â not, indeed, because of his gloom, but because, when asked why his countece was overcast, the other replied that he had a premonition that some peril was in store for him. This answer made Tiberius marvel that he could foresee the mere project of the plot, and so he conceived the desire to keep Thrasyllus for his own purposes because of the hopes he entertained. 55.11.3. Thrasyllus had so clear a knowledge of all matters that when he descried, approaching afar off, the ship which was bringing to Tiberius the message from his mother and Augustus to return to Rome, he told him in advance what news it would bring. 56.29.4. A thunderbolt fell upon his statue that stood upon the Capitol and blotted out the first letter of the name "Caesar." This led the seers to declare that on the hundredth day after that he should attain to some divine state. They deduced this from the fact that the letter "C" signifies "one hundred" among the Latins, and the remainder of the word means "god" among the Etruscans. 57.15.7. And yet he received no censure for this, but actually became consul. Tiberius, moreover, was forever in the company of Thrasyllus and made some use of the art of divination every day, becoming so proficient in the subject himself, that when he was once bidden in a dream to give money to a certain man, he realized that a spirit had been called up before him by deceit, and so put the man to death. 59.17.2. of the ships for a bridge some were brought together there from other stations, but others were built on the spot, since the number that could be assembled there in a brief space of time was insufficient, even though all the vessels possible were got together â with the result that a very severe famine occurred in Italy, and particularly in Rome.

83. Pliny The Younger, Letters, 10.5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •anger, divine Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 78

10.5. To Trajan. Last year, Sir, when I was in serious ill-health and was in some danger of my life I called in an ointment-doctor {iatroliptes}, and I can only adequately repay him for the pains and interest he took in my case if you are kind enough to help me. Let me, therefore, entreat you to bestow on him the Roman citizenship, for he belongs to a foreign race and was manumitted by a foreign lady. His name is Harpocras, his patroness being Thermuthis, the daughter of Theon, but she has been dead for some years. I also beg you to give full Roman citizenship * to the freedwomen of Antonia Maximilla, a lady of great distinction, Hedia, and Antonia Harmeris. It is at the request of their patroness that I beg this favour.

84. Anon., Mekhilta Derabbi Yishmael, 45-46 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 200

85. Galen, On The Powers of Foods, 1.19 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •philoxenos of mabbug, on gluttony, dangers to divine knowledge posed by gluttony Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 518

86. Aelian, Varia Historia, 3.42 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •danger, of divine gaze Found in books: Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 168

87. Gaius, Instiutiones, 2.5-2.7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •anger, divine Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 78

88. Anon., Lamentations Rabbah, 1.3 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •divine anger, tisha bav and Found in books: Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 29, 30

1.3. הָיְתָה כְּאַלְמָנָה, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא הֵם לֹא פָּלְשׁוּ אַחַר מִדַּת הַדִּין, וְהִיא לֹא פָּלְשָׁה אַחֲרֵיהֶם. הֵם לֹא פָּלְשׁוּ אַחַר מִדַּת הַדִּין, שֶׁנֶּאֱמַר (במדבר יא, א): וַיְהִי הָעָם כְּמִתְאֹנְנִים, מִתְאֹנְנִים אֵין כְּתִיב כָּאן, אֶלָּא כְּמִתְאֹנְנִים. (הושע ה, י): הָיוּ שָׂרֵי יְהוּדָה כְּמַסִּיגֵי גְּבוּל, מַסִּיגֵי אֵין כְּתִיב כָּאן, אֶלָּא כְּמַסִּיגֵי. (הושע ד, טז): כִּי כְּפָרָה סֹרֵרָה, כִּי פָּרָה אֵין כְּתִיב כָּאן, אֶלָּא כְּפָרָה סֹרֵרָה, וּמִדַּת הַדִּין לֹא פָּלְשָׁה אַחֲרֵיהֶם, הָיְתָה כְּאַלְמָנָה, הָיְתָה אַלְמָנָה אֵין כְּתִיב כָּאן, אֶלָּא כְּאַלְמָנָה, כְּאִשָּׁה שֶׁהָלַךְ בַּעֲלָה לִמְדִינַת הַיָּם וְדַעְתּוֹ לַחֲזֹר אֵלֶיהָ. (איכה ב, ד): דָּרַךְ קַשְׁתּוֹ כְּאוֹיֵב, אוֹיֵב אֵין כְּתִיב כָּאן, אֶלָּא כְּאוֹיֵב. הָיָה ה' כְּאוֹיֵב, אוֹיֵב אֵין כְּתִיב כָּאן, אֶלָּא כְּאוֹיֵב. דָּבָר אַחֵר, הָיְתָה כְּאַלְמָנָה, רַבִּי חָמָא בַּר עוּקְבָא וְרַבָּנָן, רַבִּי חָמָא בַּר עוּקְּבָא אָמַר לְאַלְמָנָה שֶׁהָיְתָה תּוֹבַעַת מְזוֹנוֹתֶיהָ וְלֹא הָיְתָה תּוֹבַעַת כְּתֻבָּתָהּ. וְרַבָּנָן אָמְרִין לְמֶלֶךְ שֶׁכָּעַס עַל מַטְרוֹנָה וְכָתַב לָהּ גִּטָּהּ וְעָמַד וַחֲטָפוֹ מִמֶּנָּהּ, וְכָל זְמַן שֶׁהָיְתָה מְבַקֶּשֶׁת לִנָּשֵׂא לְאַחֵר הָיָה אוֹמֵר לָהּ הֵיכָן גִּטֵּךְ, וְכָל זְמַן שֶׁהָיְתָה תּוֹבַעַת מְזוֹנוֹתֶיהָ הָיָה אוֹמֵר לָהּ וְלֹא כְבָר גֵּרַשְׁתִּיךְ, כָּךְ כָּל זְמַן שֶׁיִּשְׂרָאֵל מְבַקְּשִׁים לַעֲבֹד עֲבוֹדַת כּוֹכָבִים הָיָה אוֹמֵר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא (ישעיה נ, א): אֵי זֶה סֵפֶר כְּרִיתוּת אִמְּכֶם, וְכָל זְמַן שֶׁמְּבַקְּשִׁים לַעֲשׂוֹת לָהֶם נִסִּים כְּבַתְּחִלָּה, אוֹמֵר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא כְּבָר גֵּרַשְׁתִּי אֶתְכֶם, הֲדָא הוּא דִכְתִיב (ירמיה ג, ח): שִׁלַּחְתִּיהָ וָאֶתֵּן אֶת סֵפֶר כְּרִיתֻתֶיהָ אֵלֶיהָ. דָּבָר אַחֵר, הָיְתָה כְּאַלְמָנָה, רַבִּי עֲקִיבָא וְרַבָּנָן, רַבִּי עֲקִיבָא אוֹמֵר אַלְמָנָה, וְאַתָּה אוֹמֵר כְּאַלְמָנָה, אֶלָּא אַלְמָנָה מֵעֲשֶׂרֶת הַשְּׁבָטִים וְלֹא מִשֵּׁבֶט יְהוּדָה וּבִנְיָמִין. וְרַבָּנָן אָמְרִין אַלְמָנָה מֵאֵלּוּ וּמֵאֵלּוּ, וְלֹא מֵהַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (ירמיה נא, ה): כִּי לֹא אַלְמָן יִשְׂרָאֵל וִיהוּדָה מֵאֱלֹהָיו.

89. Marcus Aurelius Emperor of Rome, Meditations, 2.3.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •anger, wrath, divine Found in books: Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 64

90. Clement of Alexandria, Miscellanies, 5.1.13.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •anger, divine Found in books: Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 21

91. Sextus, Against The Mathematicians, 9.26-9.27 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •anger, wrath, divine Found in books: Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 39

92. Palestinian Talmud, Bava Batra, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan

93. Obsequens, De Prodigiis, 46, 18 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 338

94. Nag Hammadi, The Sentences of Sextus, 240 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •philoxenos of mabbug, on gluttony, dangers to divine knowledge posed by gluttony Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 519

95. Porphyry, On Abstinence, 2.19 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •anger, divine Found in books: Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 21

2.19. 19.But those who have written concerning sacred operations and sacrifices, admonish us to be accurate in preserving what pertains to the popana, because these are more acceptable to the Gods than the sacrifice which is performed through the mactation of animals. Sophocles also, in describing a sacrifice which is pleasing to divinity, says in his Polyidus: The skins of sheep in sacrifice were used, Libations too of wine, grapes well preserved, And fruits collected in a heap of every kind; The olive's pinguid juice, and waxen work Most variegated, of the yellow bee. Formerly, also, there were venerable monuments in Delos of those who came from the Hyperboreans, bearing handfuls [of fruits]. It is necessary, therefore, that, being purified in our manners, we should make oblations, offering to the Gods those sacrifices which are pleasing to them, and not such as are attended with great expense. Now, however, if a man's body is not pure and invested with a splendid garment, he does not think it is qualified for the sanctity of sacrifice. But when he has rendered his body splendid, together with his garment, though his soul at the same time is not, purified from vice, yet he betakes himself to sacrifice, and thinks that it is a thing of no consequence; as if divinity did not especially rejoice in that which is most divine in our nature, when it is in a pure condition, as being allied to his essence. In Epidaurus, therefore, there was the following inscription on the doors of the temple: Into an odorous temple, he who goes Should pure and holy be; but to be wise In what to sanctity pertains, is to be pure. SPAN

96. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •divine anger, tisha bav and Found in books: Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 29

29a. אנת צבית לחרובי ביתא ידך אשלימת ליה,בתשעה באב נגזר על אבותינו שלא יכנסו לארץ מנלן דכתיב (שמות מ, יז) ויהי בחדש הראשון בשנה השנית באחד לחדש הוקם המשכן ואמר מר שנה ראשונה עשה משה את המשכן שניה הקים משה את המשכן ושלח מרגלים וכתיב (במדבר י, יא) ויהי בשנה השנית בחדש השני בעשרים בחדש נעלה הענן מעל משכן העדות,וכתיב (במדבר י, לג) ויסעו מהר ה' דרך שלשת ימים אמר רבי חמא בר חנינא אותו היום סרו מאחרי ה' וכתיב (במדבר יא, ד) והאספסוף אשר בקרבו התאוו תאוה וישובו ויבכו גם בני ישראל וגו' וכתיב (במדבר יא, כ) עד חדש ימים וגו' דהוו להו עשרין ותרתין בסיון,וכתיב (במדבר יב, טו) ותסגר מרים שבעת ימים דהוו להו עשרין ותשעה בסיון וכתיב (במדבר יג, ב) שלח לך אנשים,ותניא בעשרים ותשעה בסיון שלח משה מרגלים וכתיב (במדבר יג, כה) וישובו מתור הארץ מקץ ארבעים יום הני ארבעים יום נכי חד הוו,אמר אביי תמוז דההיא שתא מלויי מליוה דכתיב (איכה א, טו) קרא עלי מועד לשבור בחורי,וכתיב (במדבר יד, א) ותשא כל העדה ויתנו את קולם ויבכו העם בלילה ההוא אמר רבה אמר ר' יוחנן (אותו היום ערב) תשעה באב היה אמר להם הקב"ה אתם בכיתם בכיה של חנם ואני קובע לכם בכיה לדורות,חרב הבית בראשונה דכתיב (מלכים ב כה, ח) ובחדש החמישי בשבעה לחדש היא שנת תשע עשרה [שנה] למלך נבוכדנצר מלך בבל בא נבוזראדן רב טבחים עבד מלך בבל ירושלם וישרוף את בית ה' וגו' וכתיב (ירמיהו נב, יב) ובחדש החמישי בעשור לחדש היא שנת תשע עשרה [שנה] למלך נבוכדנצר מלך בבל בא נבוזראדן רב טבחים עמד לפני מלך בבל בירושלם וגו',ותניא אי אפשר לומר בשבעה שהרי כבר נאמר בעשור ואי אפשר לומר בעשור שהרי כבר נאמר בשבעה הא כיצד בשבעה נכנסו נכרים להיכל ואכלו וקלקלו בו שביעי שמיני,ותשיעי סמוך לחשכה הציתו בו את האור והיה דולק והולך כל היום כולו שנאמר (ירמיהו ו, ד) אוי לנו כי פנה היום כי ינטו צללי ערב והיינו דאמר רבי יוחנן אלמלי הייתי באותו הדור לא קבעתיו אלא בעשירי מפני שרובו של היכל בו נשרף ורבנן אתחלתא דפורענותא עדיפא,ובשניה מנלן דתניא מגלגלין זכות ליום זכאי וחובה ליום חייב,אמרו כשחרב בית המקדש בראשונה אותו היום ערב תשעה באב היה ומוצאי שבת היה ומוצאי שביעית היתה ומשמרתה של יהויריב היתה והלוים היו אומרי' שירה ועומדין על דוכנם ומה שירה היו אומרים (תהלים צד, כג) וישב עליהם את אונם וברעתם יצמיתם ולא הספיקו לומר יצמיתם ה' אלהינו עד שבאו נכרים וכבשום וכן בשניה,נלכדה ביתר גמרא,נחרשה העיר תניא כשחרב טורנוסרופוס הרשע את ההיכל נגזרה גזרה על רבן גמליאל להריגה בא אדון אחד ועמד בבית המדרש ואמר בעל החוטם מתבקש בעל החוטם מתבקש שמע רבן גמליאל אזל טשא מינייהו,אזל לגביה בצנעא א"ל אי מצילנא לך מייתית לי לעלמא דאתי א"ל הן א"ל אשתבע לי אשתבע ליה סליק לאיגרא נפיל ומית וגמירי דכי גזרי גזירתא ומית חד מינייהו מבטלי לגזרתייהו יצתה בת קול ואמרה אדון זה מזומן לחיי העולם הבא,תנו רבנן משחרב הבית בראשונה נתקבצו כיתות כיתות של פרחי כהונה ומפתחות ההיכל בידן ועלו לגג ההיכל ואמרו לפניו רבונו של עולם הואיל ולא זכינו להיות גזברין נאמנים יהיו מפתחות מסורות לך וזרקום כלפי מעלה ויצתה כעין פיסת יד וקיבלתן מהם והם קפצו ונפלו לתוך האור,ועליהן קונן ישעיהו הנביא (ישעיהו כב, א) משא גיא חזיון מה לך איפוא כי עלית כולך לגגות תשואות מלאה עיר הומיה קריה עליזה חלליך לא חללי חרב ולא מתי מלחמה אף בהקב"ה נאמר (ישעיהו כב, ה) מקרקר קיר ושוע אל ההר:,משנכנס אב ממעטין בשמחה כו' אמר רב יהודה בריה דרב שמואל בר שילת משמיה דרב כשם שמשנכנס אב ממעטין בשמחה כך משנכנס אדר מרבין בשמחה

29a. b You want to destroy the Temple; I have given you your hand. /b It is as though one idol said to the other: You are seeking to destroy the Temple by causing Israel to pray to you; I, too, give you a hand to assist you.,§ The mishna taught: b On the Ninth of Av, it was decreed upon our ancestors that they would not enter Eretz /b Yisrael. The Gemara asks: b From where do we /b derive this? b As it is written: “And it came to pass in the first month in the second year, on the first day of the month, that the Tabernacle was erected” /b (Exodus 40:17). b And the Master said: /b In the b first year /b after leaving Egypt, b Moses built the Tabernacle. /b At the beginning of the b second /b year, b Moses erected the Tabernacle and sent /b the b spies. And it is written: “And it came to pass in the second year in the second month, on the twentieth day of the month, that the cloud was taken up from the Tabernacle of the Testimony” /b (Numbers 10:11)., b And it is /b further b written: “And they set forward from the mount of the Lord three days’ journey” /b (Numbers 10:33). b Rabbi Ḥama bar Ḥanina said: That /b very b day, they turned away from God /b by displaying their anxiety about leaving Mount Sinai. b And it is written: “And the mixed multitude that was among them fell a lusting, and the children of Israel also wept on their part, /b and said: Would that we were given flesh to eat” (Numbers 11:4). b And it is written /b that the Jews ate the meat b “for an entire month” /b (Numbers 11:20). If one adds to the first twenty days an additional three days’ journey, b these are /b twenty-three days. Consequently, the subsequent month of twenty-nine days of eating meat ended b on the twenty-second of Sivan. /b ,After this, the Jews traveled to Hazeroth, where Miriam was afflicted with leprosy, b and it is written: “And Miriam was shut out of the camp for seven days, /b and the people did not journey until Miriam was brought in again” (Numbers 12:15). Including b these /b seven days, they remained in Hazeroth until b the twenty-ninth of Sivan /b before traveling on to Paran, b and it is written /b immediately afterward: b “Send you men, that they may spy out the land of Canaan” /b (Numbers 13:2)., b And /b this calculation b is taught /b in a i baraita /i : b On the twenty-ninth of Sivan, Moses sent /b the b spies. And it is written: “And they returned from spying out the land at the end of forty days” /b (Numbers 13:25), which means that they came back on the Ninth of Av. The Gemara asks: b These are forty days minus one. /b The remaining days of the days of Sivan, the entire month of Tammuz, and eight days of Av add up to a total of thirty-nine days, not forty., b Abaye said: The month of Tammuz of that year was a full /b month of thirty days. Accordingly, there are exactly forty days until the Ninth of Av. b And /b this is alluded to in the following verse, b as it is written: “He has called an appointed time against me to crush my young men” /b (Lamentations 1:15). This indicates that an additional appointed day, i.e., a New Moon, was added so that this calamity would fall specifically on the Ninth of Av., b And it is /b further b written: “And all the congregation lifted up their voice and cried and the people wept that night” /b (Numbers 14:1). b Rabba said /b that b Rabbi Yoḥa said: That night was the night of the Ninth of Av. The Holy One, Blessed be He, said to them: You wept needlessly /b that night, b and I /b will therefore b establish for you /b a true tragedy over which there will be b weeping in /b future b generations. /b ,§ The mishna further taught that on the Ninth of Av b the Temple was destroyed the first time. /b The Gemara explains that this is b as it is written: “And in the fifth month, on the seventh day of the month, which was the nineteenth year of King Nebuchadnezzar, king of Babylon, Nebuzaradan, captain of the guard, a servant of the King of Babylon, came to Jerusalem. And he burnt the house of the Lord” /b (II Kings 25:8–9). b And it is /b also b written: “And in the fifth month, on the tenth day of the month, which was the nineteenth year of King Nebuchadnezzar, king of Babylon, Nebuzaradan, captain of the guard, who served the king of Babylon, came into Jerusalem. /b And he burnt the house of the Lord” (Jeremiah 52:12–13)., b And it is taught /b in a i baraita /i : b It is impossible to say /b that the Temple was burned b on the seventh /b of Av, b as it has already been stated, /b in Jeremiah, that it was destroyed b on the tenth. And it is /b also b impossible to say /b that the Temple was burned b on the tenth /b of Av, b as it has already been stated /b that it was destroyed b on the seventh, /b in II Kings 25:8–9. b How so; /b what actually occurred? b On the seventh /b of Av, b gentiles entered the Sanctuary, and on the seventh and the eighth they ate /b there b and desecrated it, /b by engaging in acts of fornication., b And /b on b the ninth, adjacent to nightfall, they set fire to it, and it continuously burned the entire day, as it is stated: “Woe unto us, for the day has declined, for the shadows of the evening are stretched out” /b (Jeremiah 4:6). This verse is interpreted as a prophecy about the evening when the Temple was burned. b And this is /b what b Rabbi Yoḥa /b meant when he b said: Had I been /b alive b in that generation, I would have established /b the fast b only on the tenth /b of Av b because most of the Sanctuary was burned on that /b day. b And the Sages, /b who established the fast on the ninth, how do they respond to that comment? They maintain that it is b preferable /b to mark b the beginning of the tragedy. /b , b And /b the mishna further taught that the Temple was destroyed b for the second time /b also on the Ninth of Av. The Gemara asks: b From where do we /b derive that the Second Temple was destroyed on this date? b It is taught /b in a i baraita /i : b A meritorious /b matter b is brought about on an auspicious day, and a deleterious /b matter b on an inauspicious day, /b e.g., the Ninth of Av, on which several tragedies had already occurred.,The Sages b said: When the Temple was destroyed for the first time, that day was the Ninth of Av; and it was the conclusion of Shabbat; and it was the year after a Sabbatical Year; and it was the week of the priestly watch of Jehoiarib; and the Levites were singing /b the b song and standing on their platform. And what song were they singing? /b They were singing the verse: b “And He brought upon them their own iniquity, and He will cut them off in their own evil” /b (Psalms 94:23). b And they did not manage to recite /b the end of the verse: b “The Lord our God will cut them off,” before gentiles came and conquered them. And likewise, /b the same happened b when the Second /b Temple was destroyed.,The mishna teaches that b Beitar was captured /b on the Ninth of Av. The Gemara explains that this is known by b tradition. /b ,§ The mishna taught that on the Ninth of Av b the city /b of Jerusalem b was plowed. It is taught /b in a i baraita /i : b When the wicked Turnus Rufus plowed the Sanctuary, a decree was issued against Rabban Gamliel for execution. A certain Roman officer came and stood in the study hall and said /b surreptitiously: b The man with the nose is wanted; the man with the nose is wanted. /b This was a hint that Rabban Gamliel, who stood out in his generation like a nose protruding from a face, was sought by the government. Rabban Gamliel b heard and went into hiding. /b ,The Roman officer b went to him in private, and said to him: If I save you /b from death, will b you bring me into the World-to-Come? /b Rabban Gamliel b said to him: Yes. /b The officer b said to /b Rabban Gamliel: b Swear to me. He swore to him. /b The officer b ascended to the roof, fell, and died. And /b the Romans had b a tradition that when they issued a decree and one /b of their advisors b died, they would cancel the decree. /b The officer’s sacrifice saved Rabban Gamliel’s life. b A Divine Voice emerged and said: That officer is designated for /b the b life of the World-to-Come. /b , b The Sages taught: When the Temple was destroyed for the first time, many groups of young priests gathered together with the Temple keys in their hands. And they ascended to the roof of the Sanctuary and said before /b God: b Master of the Universe, since we did not merit to be faithful treasurers, /b and the Temple is being destroyed, b let /b the Temple b keys be handed to You. And they threw them upward, and a kind of palm of a hand emerged and received /b the keys b from them. And the young priests jumped /b from the roof b and fell into the fire /b of the burning Temple., b And the prophet Isaiah lamented over them: “The burden of the Valley of Vision. What ails you now that you have all gone up to the roofs? You that were full of uproar, a tumultuous city, a joyous town, your slain are not slain with the sword, nor dead in battle” /b (Isaiah 22:1–2). This is referring to the young priests who died by throwing themselves off the roof into the fire. b And even with regard to the Holy One, Blessed be He, it is stated: /b “For it is a day of trouble, and of trampling, and of confusion for the Lord of hosts, in the Valley of Vision; b a shouting over walls and a cry to the mountain” /b (Isaiah 22:5). This verse indicates that even God shouts over the destruction of the Temple.,§ The mishna teaches that b from when /b the month of b Av begins, one decreases /b acts of b rejoicing. Rav Yehuda, son of Rav Shmuel bar Sheilat, said in the name of Rav: Just as when Av begins one decreases rejoicing, so too when /b the month of b Adar begins, one increases rejoicing. /b

97. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •theology, of divine anger Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 193

21a. הן תהוי ארכא לשלותיך וכתיב (דניאל ד, כה) כלא מטא על נבוכדנצר מלכא וכתיב (דניאל ד, כו) לקצת ירחין תרי עשר,לעולם רבי ישמעאל ואשכח קרא דאמר ותני דכתיב (עמוס א, יא) כה אמר ה' על שלשה פשעי אדום,ומאי אע"פ שאין ראיה לדבר זכר לדבר דלמא שאני עובדי כוכבים דלא מפקיד דינא עלייהו,ויש זכות תולה ג' שנים כו' זכות דמאי אילימא זכות דתורה הא אינה מצווה ועושה היא אלא זכות דמצוה,זכות דמצוה מי מגנא כולי האי והתניא את זו דרש רבי מנחם בר יוסי (משלי ו, כג) כי נר מצוה ותורה אור תלה הכתוב את המצוה בנר ואת התורה באור את המצוה בנר לומר לך מה נר אינה מגינה אלא לפי שעה אף מצוה אינה מגינה אלא לפי שעה,ואת התורה באור לומר לך מה אור מגין לעולם אף תורה מגינה לעולם ואומר (משלי ו, כב) בהתהלכך תנחה אותך וגו' בהתהלכך תנחה אותך זה העוה"ז בשכבך תשמור עליך זו מיתה והקיצות היא תשיחך לעתיד לבא,משל לאדם שהיה מהלך באישון לילה ואפילה ומתיירא מן הקוצים ומן הפחתים ומן הברקנים ומחיה רעה ומן הליסטין ואינו יודע באיזה דרך מהלך,נזדמנה לו אבוקה של אור ניצל מן הקוצים ומן הפחתים ומן הברקנים ועדיין מתיירא מחיה רעה ומן הליסטין ואינו יודע באיזה דרך מהלך כיון שעלה עמוד השחר ניצל מחיה רעה ומן הליסטין ועדיין אינו יודע באיזה דרך מהלך הגיע לפרשת דרכים ניצל מכולם,ד"א עבירה מכבה מצוה ואין עבירה מכבה תורה שנאמר (שיר השירים ח, ז) מים רבים לא יוכלו לכבות את האהבה,א"ר יוסף מצוה בעידנא דעסיק בה מגנא ומצלא בעידנא דלא עסיק בה אגוני מגנא אצולי לא מצלא תורה בין בעידנא דעסיק בה ובין בעידנא דלא עסיק בה מגנא ומצלא,מתקיף לה רבה אלא מעתה דואג ואחיתופל מי לא עסקי בתורה אמאי לא הגינה עלייהו אלא אמר רבא תורה בעידנא דעסיק בה מגנא ומצלא בעידנא דלא עסיק בה אגוני מגנא אצולי לא מצלא מצוה בין בעידנא דעסיק בה בין בעידנא דלא עסיק בה אגוני מגנא אצולי לא מצלא,רבינא אמר לעולם זכות תורה ודקאמרת אינה מצווה ועושה נהי דפקודי לא מפקדא באגרא דמקרין ומתניין בנייהו ונטרן להו לגברייהו עד דאתו מבי מדרשא מי לא פלגאן בהדייהו,מאי פרשת דרכים א"ר חסדא זה ת"ח ויום מיתה רב נחמן בר יצחק אמר זה ת"ח ויראת חטא מר זוטרא אמר זה ת"ח דסלקא ליה שמעתתא אליבא דהלכתא,ד"א עבירה מכבה מצוה ואין עבירה מכבה תורה א"ר יוסף דרשיה רבי מנחם בר יוסי להאי קרא כי סיני ואילמלא דרשוה דואג ואחיתופל הכי לא רדפו בתר דוד דכתיב (תהלים עא, יא) לאמר אלהים עזבו וגו',מאי דרוש (דברים כג, טו) ולא יראה בך ערות דבר וגו' והן אינן יודעין שעבירה מכבה מצוה ואין עבירה מכבה תורה,מאי (שיר השירים ח, ז) בוז יבוזו לו אמר עולא לא כשמעון אחי עזריה ולא כר' יוחנן דבי נשיאה,אלא כהלל ושבנא דכי אתא רב דימי אמר הלל ושבנא אחי הוו הלל עסק בתורה שבנא עבד עיסקא לסוף א"ל תא נערוב וליפלוג יצתה בת קול ואמרה (שיר השירים ח, ז) אם יתן איש את כל הון ביתו וגו'

21a. b and then there shall be an extension to your tranquility” /b (Daniel 4:24). b And it is written: “All this came upon King Nebuchadnezzar” /b (Daniel 4:25), b and it is written /b in the following verse that this occurred: b “At the end of twelve months” /b (Daniel 4:26). None of the opinions in the i baraita /i are in accordance with the mishna’s statement that merit can delay punishment for up to three years.,The Gemara answers: b Actually, /b the mishna is in accordance with the opinion of b Rabbi Yishmael, /b who states that merit delays punishment for one year, b and he found a verse which states and repeats /b the possibility that punishment can be delayed, indicating that merit can delay punishment up to three times, b as it is written: “Thus says the Lord: For three transgressions of Edom, /b yes, but for four, I will not reverse it” (Amos 1:11). Punishment can therefore be delayed for three consecutive periods of one year.,The Gemara asks: b And what /b does Rabbi Yishmael mean by stating: b Although there is no /b explicit b proof for the concept /b of merit delaying punishment for twelve months, there is b an allusion to the concept? /b The verses he cites state explicitly that punishment can be delayed for twelve months. The Gemara answers: The proof is not explicit, as b perhaps gentiles are different, as /b swift b judgment is not administered upon them /b as readily as it is upon the Jewish people, with whom God is more precise in executing judgment.,§ The mishna states: b And there is a merit /b that b delays /b punishment for b three years. /b The Gemara asks: b Which merit /b can delay the punishment of a i sota /i ? b If we say /b it is the b merit of /b the b Torah /b that she has studied; b but /b a woman who studies Torah b is /b one who is b not commanded /b to do so b and performs /b a mitzva, whose reward is less than that of one who is obligated? Therefore, it would be insufficient to suspend her punishment. b Rather, /b perhaps it is the b merit of a mitzva /b that she performed.,The Gemara asks: b Does /b the b merit of a mitzva protect /b one b so much /b as to delay her punishment? b But isn’t it taught /b in a i baraita /i : b Rabbi Menaḥem bar Yosei interpreted this /b verse b homiletically: “For the mitzva is a lamp and the Torah is light” /b (Proverbs 6:23). b The verse associates the mitzva with a lamp and the Torah with /b the b light /b of the sun. b The mitzva /b is associated b with a lamp /b in order b to say to you: Just as a lamp does not protect /b one by its light extensively but b only temporarily, /b while the lamp is in one’s hand, b so too, a mitzva protects /b one b only temporarily, /b i.e., while one is performing the mitzva., b And the Torah /b is associated b with light /b in order b to say to you: Just as /b the b light /b of the sun b protects /b one b forever, so too, /b the b Torah /b one studies b protects /b one b forever; and it states /b in the previous verse with regard to the Torah: b “When you walk, it shall lead you; /b when you lie down, it shall watch over you; and when you awake, it shall talk with you” (Proverbs 6:22). The Gemara explains: b “When you walk, it shall lead you”; this is /b referring to when one is in b this world. “When you lie down, it shall watch over you”; this is /b referring to the time of b death, /b when one lies in his grave. b “And when you awake, it shall talk with you”; /b this is referring b to the time to come /b after the resurrection of the dead. The Torah that one studies protects and guides him both in this world and in the next world.,This can be illustrated by b a parable, /b as it is comparable b to a man who is walking in /b the b blackness of night and the darkness, and he is afraid of the thorns, and of the pits, and of the thistles, /b which he cannot see due to the darkness. b And /b he is also afraid b of /b the b wild animals and of the bandits /b that lurk at night, b and he does not know which way he is walking. /b ,If b a torch of fire comes his way, /b which is analogous to a mitzva, b he is safe from the thorns and from the pits and from the thistles, but he is still afraid of /b the b wild animals and of the bandits, and /b still b does not know which way he is walking. Once the light of dawn rises, /b which is analogous to Torah study, b he is safe from /b the b wild animals and from the bandits, /b which no longer roam the roads, b but he still does not know which way he is walking. /b If b he arrives at a crossroads /b and recognizes the way, b he is saved from all of them. /b , b Alternatively, /b the verse associates the mitzva with a lamp and the Torah with the light of the sun in order to teach that b a transgression extinguishes /b the merit of b a mitzva /b one performed, b but a transgression does not extinguish /b the merit of the b Torah /b one studied, b as it is stated: “Many waters cannot extinguish the love, /b neither can the floods drown it” (Song of Songs 8:7). The Torah is compared to love several times in the Song of Songs. One can conclude from the i baraita /i that the merit of performing a mitzva is insufficient to suspend punishment., b Rav Yosef said /b that with regard to b a mitzva, at the time when one is engaged in its /b performance it b protects /b one from misfortune b and saves /b one from the evil inclination; b at the time when one is not engaged in its /b performance, it b protects /b one from misfortune but it b does not save /b one from the evil inclination. With regard to b Torah /b study, b both at the time when one is engaged in it and at the time when one is not engaged in it, /b it b protects /b one from misfortune b and saves /b one from the evil inclination. Therefore, the merit of the woman’s mitzvot does protect her from misfortune and delay her punishment., b Rabba objects to this /b explanation: b If that is so, /b then with regard to b Doeg /b (see I Samuel, chapters 21–22) b and Ahithophel /b (see II Samuel, chapter 16), who were both wise scholars despite their wickedness, b did they not engage in the /b study of b Torah? Why did /b it b not protect them /b from sinning? b Rather, Rava said: /b With regard to b Torah /b study, b at the time when one is engaged in it, it protects and saves; at the time when one is not engaged in it, it protects /b one from misfortune but b it does not save /b one from the evil inclination. With regard to b a mitzva, both at the time when one is engaged in its /b performance b and at the time when one is not engaged in its /b performance, b it protects /b one from misfortune but it b does not save /b one from the evil inclination., b Ravina said: Actually, /b the merit that delays the punishment of the i sota /i is the b merit of Torah /b study, b and /b with regard to that b which you say, /b i.e., that b she is not commanded /b to do so b and performs /b a mitzva, the mishna is not referring to the merit of her own Torah study. b Granted, she is not commanded /b to study Torah herself; however, b in reward for causing their sons to read /b the Written Torah b and to learn /b the Mishna, b and /b for b waiting for their husbands until they come /b home b from the study hall, don’t they share /b the reward b with their /b sons and husbands? Therefore, if the i sota /i enabled her sons and husband to study Torah, the merit of their Torah study can protect her and delay her punishment.,With regard to the aforementioned parable, the Gemara asks: b What /b is the meaning of the b crossroads, /b which provide clarity? b Rav Ḥisda says: This /b is referring to b a Torah scholar and /b his b day of death. /b Due to his continued commitment to the Torah, when the time comes for him to die, it is clear to him that he will go to the place of his eternal reward. b Rav Naḥman bar Yitzḥak says: This is a Torah scholar /b who has also acquired b fear of sin, /b as his fear of sin guides him to the correct understanding of the Torah. b Mar Zutra says: This is a Torah scholar who reaches /b conclusions from b his discussion in accordance with the i halakha /i , /b as that is an indication that he is following the right path.,The i baraita /i states: b Alternatively: A transgression extinguishes /b the merit of b a mitzva, but a transgression does not extinguish /b the merit of the b Torah. Rav Yosef says: Rabbi Menaḥem bar Yosei interpreted this verse as /b it was given on Mount b Sinai, and had Doeg and Ahithophel only interpreted it in this way they would not have pursued David, as it is written: /b “For my enemies speak concerning b me…saying, God has forsaken him; /b pursue and take him, for there is none to deliver” (Psalms 71:10–11). Doeg and Ahithophel incorrectly thought that since David had sinned, his sins had extinguished his merits and God had forsaken him.,The Gemara asks: b What /b verse b did /b Doeg and Ahithophel b interpret /b incorrectly, causing them to err? They interpreted this verse: “For the Lord your God walks in the midst of your camp…to give up your enemies before you… b that He see no licentious matter in you, /b and turn away from you” (Deuteronomy 23:15), to indicate that God turns away from one who engaged in forbidden relations, and since David had sinned with Bathsheba God must have turned away from him. b But they did not know that a transgression extinguishes /b the merit of b a mitzva, but a transgression does not extinguish /b the merit of the b Torah. /b ,The Gemara interprets the continuation of the verse cited by the i baraita /i with regard to Torah study: b What /b is the meaning of: “Many waters cannot extinguish the love…if a man would give all the fortune of his house for love, b he would utterly be condemned” /b (Song of Songs 8:7)? The Torah is compared to love several times in the Song of Songs. Therefore, the verse indicates that one cannot acquire a share in the reward for Torah study with money. b Ulla says: /b The verse is b not /b speaking of individuals b like Shimon, brother of Azarya, /b whose brother Azarya supported him and enabled him to study Torah. b And /b it is b not /b speaking of individuals b like Rabbi Yoḥa of the house of the i Nasi /i , /b whom the i Nasi /i supported so that he could study Torah., b Rather, /b it is speaking of individuals b like Hillel and Shevna, as when Rav Dimi came /b to Babylonia b he said: Hillel and Shevna were brothers; Hillel engaged in Torah /b study and remained impoverished, whereas b Shevna entered into a /b business b venture /b and became wealthy. b In the end, /b Shevna b said to /b Hillel: b Come, let us join /b our wealth b together and divide /b it between us; I will give you half of my money and you will give me half of the reward for your Torah study. In response to this request b a Divine Voice issued forth and said: “If a man would give all the fortune of his house /b for love, he would utterly be condemned” (Song of Songs 8:7).

98. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •theology, of divine anger Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 193

116a. שאין זה מקומה ר' אומר לא מן השם הוא זה אלא מפני שספר חשוב הוא בפני עצמו,כמאן אזלא הא דא"ר שמואל בר נחמן א"ר יונתן (משלי ט, א) חצבה עמודיה שבעה אלו שבעה ספרי תורה כמאן כר',מאן תנא דפליג עליה דר' רשב"ג הוא דתניא רשב"ג אומר עתידה פרשה זו שתיעקר מכאן ותכתב במקומה ולמה כתבה כאן כדי להפסיק בין פורענות ראשונה לפורענות שנייה פורענות שנייה מאי היא (במדבר יא, א) ויהי העם כמתאוננים פורענות ראשונה (במדבר י, לג) ויסעו מהר ה' וא"ר חמא בר' חנינא שסרו מאחרי ה' והיכן מקומה אמר רב אשי בדגלים,איבעיא להו הגליונין של ס"ת מצילין אותן מפני הדליקה או אין מצילין אותן מפני הדליקה ת"ש ס"ת שבלה אם יש בו ללקט שמונים וחמש אותיות כגון פרשת ויהי בנסוע הארון מצילין ואם לאו אין מצילין ואמאי תיפוק ליה משום גיליון דידיה בלה שאני,ת"ש ס"ת שנמחק אם יש בו ללקט שמונים וחמש אותיות כגון פרשת ויהי בנסוע הארון מצילין ואם לאו אין מצילין ואמאי תיפוק ליה משום גיליון דידיה מקום הכתב לא קמיבעיא לי דכי קדוש אגב כתב הוא דקדוש אזל כתב אזלא לה קדושתיה כי קמיבעיא לי של מעלה ושל מטה שבין פרשה לפרשה שבין דף לדף שבתחלת הספר שבסוף הספר ותיפוק ליה משום ההוא דגייז ושדי,ת"ש הגליונין של מעלה ושל מטה שבין פרשה לפרשה שבין דף לדף שבתחלת הספר שבסוף הספר מטמאין את הידים דילמא אגב ס"ת שאני,ת"ש הגיליונין וספרי מינין אין מצילין אותן מפני הדליקה אלא נשרפין במקומן הן ואזכרותיהן מאי לאו גליונין דספר תורה לא גליונין דספרי מינין השתא ספרי מינין גופייהו אין מצילין גליונין מבעיא הכי קאמר וספרי מינין הרי הן כגליונים,גופא הגליונים וספרי מינין אין מצילין אותם מפני הדליקה רבי יוסי אומר בחול קודר את האזכרות שבהן וגונזן והשאר שורפן א"ר טרפון אקפח את בני שאם יבאו לידי שאני אשרוף אותם ואת האזכרות שבהן שאפי' אדם רודף אחריו להורגו ונחש רץ להכישו נכנס לבית ע"ז ואין נכנס לבתיהן של אלו שהללו מכירין וכופרין והללו אין מכירין וכופרין ועליהן הכתוב אומר (ישעיהו נז, ח) [ו] אחר הדלת והמזוזה שמת זכרונך,א"ר ישמעאל ק"ו ומה לעשות שלום בין איש לאשתו אמרה תורה שמי שנכתב בקדושה ימחה על המים הללו שמטילין קנאה ואיבה ותחרות בין ישראל לאביהן שבשמים על אחת כמה וכמה ועליהם אמר דוד (תהלים קלט, כא) הלא משנאיך ה' אשנא ובתקוממיך אתקוטט תכלית שנאה שנאתים לאויבים היו לי וכשם שאין מצילין אותן מפני הדליקה כך אין מצילין אותן לא מן המפולת ולא מן המים ולא מדבר המאבדן,בעי מיניה יוסף בר חנין מר' אבהו הני ספרי דבי אבידן מצילין אותן מפני הדליקה או אין מצילין אין ולאו ורפיא בידיה רב לא אזיל לבי אבידן וכ"ש לבי נצרפי שמואל לבי נצרפי לא אזיל לבי אבידן אזיל אמרו ליה לרבא מ"ט לא אתית לבי אבידן אמר להו דיקלא פלניא איכא באורחא וקשי לי ניעקריה דוכתיה קשי לי מר בר יוסף אמר אנא מינייהו אנא ולא מסתפינא מינייהו זימנא חדא אזיל בעו לסכוניה [הוספה מחסרונות הש"ס: רבי מאיר הוה קרי ליה און גליון רבי יוחנן הוה קרי ליה עון גליון.],אימא שלום דביתהו דרבי אליעזר אחתיה דרבן גמליאל הואי הוה ההוא פילוסופא בשבבותיה

116a. b that this is not its place, /b as the previous portion does not discuss the nation’s travels. b Rabbi /b Yehuda HaNasi b says: It is not for that /b reason that signs were inserted. b Rather, /b the signs are there b because /b this portion b is considered a book unto itself. /b ,The Gemara asks: b According to whose /b opinion is b that /b which b Rabbi Shmuel bar Naḥman said /b that b Rabbi Yonatan said, /b that with regard to the verse: “With wisdom she built her house, b she carved its seven pillars” /b (Proverbs 9:1), b these are the seven books of the Torah? According to whose /b opinion? It is b according to /b the opinion of b Rabbi /b Yehuda HaNasi, as by his count there are seven books of the Torah: Genesis; Exodus; Leviticus; Numbers until: “And when the Ark traveled”; the portion: “And when the Ark traveled,” which is considered its own book; the remainder of Numbers; and Deuteronomy., b Who is /b the b tanna who disagrees with Rabbi /b Yehuda HaNasi? b It is Rabban Shimon ben Gamliel. As it was taught /b in a i baraita /i that b Rabban Shimon ben Gamliel says: In the future, this portion will be uprooted from here, /b where it appears, b and will be written in its /b proper b place. And why was it written here, /b even though it discusses the travels of the children of Israel, and the portion before it does not? It is b in order to demarcate between the first punishment and the second punishment. What is the second punishment /b that appears immediately afterward? It is the verse: b “And the people complained /b wickedly in God’s ears, and God heard and became angry, and the fire of God burned in them and it consumed the edge of the camp” (Numbers 11:1). What is b the first punishment? /b It is the verse: b “And they traveled from the mountain of God [ i mehar Hashem /i ] /b for three days” (Numbers 10:33), b and Rabbi Ḥama, son of Rabbi Ḥanina, said: That they turned from after God [ i me’aḥarei Hashem /i ] /b and hurriedly fled Mount Sinai. The Gemara asks: b And /b if so, b where is /b the proper b place /b for this paragraph? b Rav Ashi said: In /b the portion of the b flags, /b where there is a description of the manner in which the Jewish people traveled through the desert., b A dilemma was raised before /b the Sages: With regard to b the blank folios /b of parchment b of a Torah scroll, /b does b one rescue them from the fire /b on Shabbat, b or /b does b one not rescue them from the fire? Come /b and b hear /b a resolution to this from that which we learned: With regard to b a Torah scroll that is worn, if there is /b enough b in it to compile eighty-five /b complete b letters as in the portion of: “And when the Ark traveled,” one rescues /b it from the fire, b and if not one does not rescue /b it. If even the blank folios are rescued, b why /b would one not rescue a Torah scroll with fewer than the requisite number of letters? b Derive /b that this scroll may be rescued b due to its blank folios. The Gemara /b answers: A Torah scroll that is b worn is different, /b because at that point its sanctity is negated, and its blank folios are not sacred. Therefore, one may rescue the scroll only if it contains eighty-five letters., b Come /b and b hear /b a different resolution from that which was taught in another i baraita /i : With regard to b a Torah scroll that was erased, if there is /b enough b in it to compile eighty-five /b complete b letters as in the portion of: “And when the Ark traveled,” one rescues /b it from the fire, b and if not, one does not rescue /b it. b And why /b is that so? b Derive /b that this scroll may be rescued b due to its blank folios, /b as the erased section is surely no less significant than the blank folios of the scroll. The Gemara answers: That is not so. In a case where b the place of the writing /b is erased b it is not a dilemma for me, as it is sacred due to /b the b writing. /b If the b writing is gone, its sanctity is gone. When it is a dilemma for me is /b with regard to the blank portions that are b above and below, that are between /b one b section and /b another b section, that are between /b one b page and /b another b page, that are at the beginning of the scroll, /b and b that are at the end of the scroll. /b The Gemara asks again: b Derive /b that this scroll may be rescued b due to that /b area that is blank, whose sanctity remains. The Gemara replies: There, it is referring to a case b where /b the blank area b was cut and thrown /b out, and all that remains is the place of the writing., b Come /b and b hear /b a different resolution from what we learned in a mishna: The Sages decreed that b the blank folios /b that are b above and below, that are between /b one b section and /b another b section, that are between /b one b page and /b another b page, that are at the beginning of the scroll, /b and b that are at the end of the scroll render the hands /b that touch them b ritually impure. /b Apparently, the blank folios have the sanctity of a Torah scroll. The Gemara replies: That is not a proof, as b perhaps /b when it is b part of the Torah scroll, it is different, /b and in those circumstances the sanctity of the Torah extends to the blank portions. When they stand alone they have no sanctity.,Therefore, b come /b and b hear /b a different resolution from that which was taught in another i baraita /i : With regard to b the blank folios and the /b Torah b scrolls of heretics, one does not rescue them from the fire; rather, they burn in their place, they and the names /b of God contained therein. b What, /b is this b not /b referring to the b blank folios /b of b a Torah scroll? /b The Gemara rejects this: b No, /b it is referring to the b blank folios /b of b the scrolls of heretics. /b The Gemara is surprised at this: b Now, /b with regard to b the scrolls of heretics themselves, one does not rescue /b them; is it b necessary /b to say that one does not rescue their b blank folios? /b Rather, b this is what it is saying: And the scrolls of heretics are like blank folios. /b ,Apropos the scrolls of heretics, the Gemara analyzes b the matter itself. /b With regard to b the blank folios and the /b Torah b scrolls of /b the b heretics, one does not rescue them from the fire. Rabbi Yosei says: During the week, one cuts the names /b of God contained b therein and buries them, and burns the rest. Rabbi Tarfon said /b in the form of an oath: b I will bury my sons /b if I fail to do the following, b that if /b these books b come into my possession I will burn them and the names /b contained b therein. As even /b if b a person is pursuing him /b with the intent b to kill him, and a snake is hurrying to bite him, one enters a house of idolatry and does not enter the houses of these /b heretics. The reason is b that these /b heretics b are aware /b of the greatness of the Creator manifest in the Torah and its mitzvot, b and /b nevertheless, they b deny /b the existence of God; b whereas these /b idolators b are not aware, and /b that is the reason that they b deny /b the existence of God. b And with regard to the /b heretics, b the verse says: “And behind the door and the doorpost you place your memory” /b (Isaiah 57:8). Although they remember the word of God, they treat it contemptuously, as if casting it behind the door., b Rabbi Yishmael said: /b The fact that the names of God in the scrolls of heretics may be burned can be derived through an b i a fortiori /i /b inference: b Just as to make peace between a husband and his wife, /b the b Torah says: My name that was written in sanctity shall be erased in the water /b in the framework of the ordeal of the i sota /i ; b these, /b the heretics, b who impose jealousy, and hatred, and conflict between the Jewish people and their Father in Heaven, all the more so /b it is proper to erase God’s names because of them. b And with regard to /b heretics, b David said: “For I hate those who hate You, God, and I fight those who rise against You. I hate them with the utmost hatred, they have become enemies to me” /b (Psalms 139:21–22). b And just as they, /b the scrolls of heretics, b are not rescued from the fire, neither are they rescued from a rockslide, nor from water, nor from /b any other b matter that destroys them. /b , b Yosef bar Ḥanin raised a dilemma before Rabbi Abbahu: /b With regard to b these books of the house of Abidan, /b does b one rescue them from the fire or /b does b one not rescue /b them? There were sacred Jewish texts in that house, which were used in debates and discussions on matters of faith. Rabbi Abbahu did not give him a clear answer but said b yes and no, and /b the matter was b uncertain to him. Rav would not go to the house of Abidan /b for conversation, b and all the more so /b he would not go b to the house of Nitzrefei, /b the Persian fire-temple. b Shmuel, to the house of Nitzrefei he did not go, /b but b to the house of Abidan he did go. /b The gentile scholars b said to Rava: Why did you not come to the house of Abidan? /b He evaded their question with an excuse and b said to them: There is a certain palm tree on the road, and /b that makes the path b difficult for me. /b They said to him: b We will uproot it. /b He said to them: Nevertheless, the resulting pit in b its place /b will be b difficult for me. Mar bar Yosef said: I am /b one b of them, /b we are friends, b and I do not fear them. /b Still, b one time he went /b and argued with them and b they sought to endanger his /b life. b Rabbi Meir would call /b the Christian writing, the Evangelion, the b wicked folio [ i aven gilyon /i ]; Rabbi Yoḥa /b called it the b sinful folio [ i avon gilyon /i ]. /b ,The Gemara relates: b Imma Shalom, /b the b wife /b of b Rabbi Eliezer, was Rabban Gamliel’s sister. There was /b a Christian b philosopher [ i pilosofa /i ] in their neighborhood /b

99. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •theology, of divine anger Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 193

11a. (עזרא ט, ט) כי עבדים אנחנו ובעבדותנו לא עזבנו אלהינו ויט עלינו חסד לפני מלכי פרס אימתי בזמן המן,רבי חנינא בר פפא פתח לה פתחא להא פרשתא מהכא (תהלים סו, יב) הרכבת אנוש לראשנו באנו באש ובמים באש בימי נבוכדנצר הרשע ובמים בימי פרעה ותוציאנו לרויה בימי המן,רבי יוחנן פתח לה פתחא להא פרשתא מהכא (תהלים צח, ג) זכר חסדו ואמונתו לבית ישראל ראו כל אפסי ארץ את ישועת אלהינו אימתי ראו כל אפסי ארץ את ישועת אלהינו בימי מרדכי ואסתר,ריש לקיש פתח לה פתחא להא פרשתא מהכא (משלי כח, טו) ארי נוהם ודוב שוקק מושל רשע על עם דל ארי נוהם זה נבוכדנצר הרשע דכתיב ביה (ירמיהו ד, ז) עלה אריה מסובכו דוב שוקק זה אחשורוש דכתיב ביה (דניאל ז, ה) וארו חיוה אחרי תניינה דמיה לדוב ותני רב יוסף אלו פרסיים שאוכלין ושותין כדוב ומסורבלין בשר כדוב ומגדלין שער כדוב ואין להם מנוחה כדוב,מושל רשע זה המן על עם דל אלו ישראל שהם דלים מן המצות,ר' אלעזר פתח לה פתחא להא פרשתא מהכא (קהלת י, יח) בעצלתים ימך המקרה ובשפלות ידים ידלוף הבית בשביל עצלות שהיה להם לישראל שלא עסקו בתורה נעשה שונאו של הקב"ה מך ואין מך אלא עני שנאמר (ויקרא כז, ח) ואם מך הוא מערכך ואין מקרה אלא הקב"ה שנאמר (תהלים קד, ג) המקרה במים עליותיו,רב נחמן בר יצחק פתח לה פתחא להא פרשתא מהכא (תהלים קכד, א) שיר המעלות לולי ה' שהיה לנו יאמר נא ישראל לולי ה' שהיה לנו בקום עלינו אדם (תהלים קכד,ב) אדם ולא מלך,רבא פתח לה פתחא להא פרשתא מהכא (משלי כט, ב) ברבות צדיקים ישמח העם ובמשול רשע יאנח עם ברבות צדיקים ישמח העם זה מרדכי ואסתר דכתיב והעיר שושן צהלה ושמחה ובמשול רשע יאנח עם זה המן דכתיב והעיר שושן נבוכה,רב מתנה אמר מהכא (דברים ד, ז) כי מי גוי גדול אשר לו אלהים קרובים אליו רב אשי אמר מהכא (דברים ד, לד) או הנסה אלהים וגו',ויהי בימי אחשורוש אמר רב ויי והי הדא דכתיב (דברים כח, סח) והתמכרתם שם לאויביך לעבדים ולשפחות וגו',ושמואל אמר (ויקרא כו, מד) לא מאסתים ולא געלתים לכלותם לא מאסתים בימי יוונים ולא געלתים בימי נבוכדנצר לכלותם בימי המן להפר בריתי אתם בימי פרסיים כי אני ה' אלהיהם בימי גוג ומגוג,במתניתא תנא לא מאסתים בימי כשדים שהעמדתי להם דניאל חנניה מישאל ועזריה ולא געלתים בימי יוונים שהעמדתי להם שמעון הצדיק וחשמונאי ובניו ומתתיה כה"ג לכלותם בימי המן שהעמדתי להם מרדכי ואסתר להפר בריתי אתם בימי פרסיים שהעמדתי להם של בית רבי וחכמי דורות כי אני ה' אלהיהם לעתיד לבוא שאין כל אומה ולשון יכולה לשלוט בהם,רבי לוי אמר מהכא (במדבר לג, נה) ואם לא תורישו את יושבי הארץ,רבי חייא אמר מהכא (במדבר לג, נו) והיה כאשר דמיתי לעשות להם אעשה לכם,אחשורוש אמר רב אחיו של ראש ובן גילו של ראש אחיו של ראש אחיו של נבוכדנצר הרשע שנקרא ראש שנאמר (דניאל ב, לח) אנת הוא רישא די דהבא בן גילו של ראש הוא הרג הוא ביקש להרוג הוא החריב הוא ביקש להחריב שנאמר (עזרא ד, ו) ובמלכות אחשורוש בתחלת מלכותו כתבו שטנה על יושבי יהודה וירושלם,ושמואל אמר שהושחרו פניהם של ישראל בימיו כשולי קדרה ורבי יוחנן אמר כל שזוכרו אמר אח לראשו ורבי חנינא אמר שהכל נעשו רשין בימיו שנאמר (אסתר י, א) וישם המלך אחשורוש מס,הוא אחשורוש הוא ברשעו מתחילתו ועד סופו (בראשית לו, מג) הוא עשו הוא ברשעו מתחילתו ועד סופו (במדבר כו, ט) הוא דתן ואבירם הן ברשען מתחילתן ועד סופן (דברי הימים ב כח, כב) הוא המלך אחז הוא ברשעו מתחילתו ועד סופו,(דברי הימים א א, כז) אברם הוא אברהם הוא בצדקו מתחילתו ועד סופו (שמות ו, כו) הוא אהרן ומשה הן בצדקן מתחילתן ועד סופן (שמואל א יז, יד) ודוד הוא הקטן הוא בקטנותו מתחילתו עד סופו כשם שבקטנותו הקטין עצמו אצל מי שגדול ממנו בתורה כך במלכותו הקטין עצמו אצל מי שגדול ממנו בחכמה,המולך אמר רב שמלך מעצמו אמרי לה לשבח ואמרי לה לגנאי אמרי לה לשבח דלא הוה איניש דחשיב למלכא כוותיה ואמרי לה לגנאי דלא הוה חזי למלכותא וממונא יתירא הוא דיהב וקם,מהודו ועד כוש רב ושמואל חד אמר הודו בסוף העולם וכוש בסוף העולם וחד אמר הודו וכוש גבי הדדי הוו קיימי כשם שמלך על הודו וכוש כך מלך מסוף העולם ועד סופו,כיוצא בדבר אתה אומר (מלכים א ה, ד) כי הוא רודה בכל עבר הנהר מתפסח ועד עזה רב ושמואל חד אמר תפסח בסוף העולם ועזה בסוף העולם וחד אמר תפסח ועזה בהדי הדדי הוו קיימי כשם שמלך על תפסח ועל עזה כך מלך על כל העולם כולו,שבע ועשרים ומאה מדינה אמר רב חסדא בתחילה מלך על שבע ולבסוף מלך על עשרים ולבסוף מלך על מאה אלא מעתה (שמות ו, כ) ושני חיי עמרם שבע ושלשים ומאת שנה מאי דרשת ביה שאני הכא דקרא יתירא הוא מכדי כתיב מהודו ועד כוש שבע ועשרים ומאה מדינה למה לי ש"מ לדרשה:,תנו רבנן שלשה מלכו בכיפה ואלו הן אחאב ואחשורוש ונבוכדנצר אחאב דכתיב (מלכים א יח, י) חי ה' אלהיך אם יש גוי וממלכה אשר לא שלח אדוני שם לבקשך וגו' ואי לא דהוה מליך עלייהו היכי מצי משבע להו,נבוכדנצר דכתיב (ירמיהו כז, ח) והיה הגוי והממלכה אשר לא יתן את צוארו בעול מלך בבל אחשורוש הא דאמרן

11a. b “For we are bondmen; yet our God has not forsaken us in our bondage, but has extended mercy unto us in the sight of the kings of Persia” /b (Ezra 9:9). b When /b did this occur? b In the time of Haman. /b , b Rabbi Ḥanina bar Pappa introduced this passage with an introduction from here: /b The verse states: b “You have caused men to ride over our heads; we went through fire and through water; /b but You brought us out into abundance” (Psalms 66:12). b “Through fire”; /b this was b in the days of the wicked Nebuchadnezzar, /b who cast the righteous into the furnace. b “And through water”; /b this was b in the days of Pharaoh, /b who decreed that all newborn males be cast into the water. b “But You brought us out into abundance”; /b this was b in the days of Haman, /b where abundant feasts played a pivotal role in their peril and salvation., b Rabbi Yoḥa introduced this passage with an introduction from here: /b The verse states: b “He has remembered His mercy and His faithfulness toward the house of Israel: All the ends of the earth have seen the salvation of our God” /b (Psalms 98:3). b When did all the ends of the earth see the salvation of our God? In the days of Mordecai and Esther, /b for their peril and salvation became known through the letters sent throughout the empire., b Reish Lakish introduced this passage with an introduction from here: “As a roaring lion, and a ravenous bear, so is a wicked ruler over a poor people” /b (Proverbs 28:15). b “A roaring lion”; this is the wicked Nebuchadnezzar, as it is written about him: “The lion has come up from his thicket” /b (Jeremiah 4:7). b “A hungry bear”; this is Ahasuerus, as it is written about him: “And behold, another beast, a second one, like a bear” /b (Daniel 7:5). b And Rav Yosef taught /b that b these /b who are referred to as a bear in the verse b are the Persians. /b They are compared to a bear, b as they eat and drink /b in large quantities b like a bear; and they are coated with flesh like a bear; and they grow their hair /b long b like a bear; and they never rest like a bear, /b whose manner it is to move about from place to place., b “A wicked ruler”; this is Haman. “Over a poor people”; this is the Jewish people, /b who are referred to in this manner b because they are poor in /b their observance of b the mitzvot. /b , b Rabbi Elazar introduced this passage with an introduction from here: “Through laziness the rafters [ i hamekare /i ] sink in [ i yimakh /i ]; and through idleness of the hands the house leaks” /b (Ecclesiastes 10:18). Rabbi Elazar interprets the verse homiletically: b Through the laziness of the Jewish people, who did not occupy themselves with Torah /b study, b the enemy of the Holy One, Blessed be He, /b a euphemism for God Himself, b became poor [ i makh /i ], /b so that, as it were, He was unable to help them, b as i makh /i /b is b nothing other than poor, as it is stated: “But if he be too poor [ i makh /i ] for the valuation” /b (Leviticus 27:8). b And /b the word b i mekare /i /b in the verse b is referring /b to b no /b one b other than the Holy One, Blessed be He, as it is stated: “Who lays the beams [ i hamekare /i ] of His chambers in the waters” /b (Psalms 104:3)., b Rav Naḥman bar Yitzḥak introduced this passage with an introduction from here: “A song of ascents /b of David. b If not for the Lord Who was with us, let Israel now say; if not for the Lord who was with us, when a man rose up against us” /b (Psalms 124:1–2). The verse speaks of b “a man” /b who rose up against us b and not a king. /b This occurred in the days of Haman, as he, and not King Ahasuerus, was the chief enemy of the Jewish people., b Rava introduced this passage with an introduction from here: “When the righteous are on the increase, the people rejoice; but when the wicked man rules, the people mourn” /b (Proverbs 29:2). b “When the righteous are on the increase, the people rejoice”; this is Mordecai and Esther, as it is written: “And the city of Shushan rejoiced and was glad” /b (Esther 8:15). b “But when the wicked man rules, the people mourn”; this is Haman, as it is written: “But the city of Shushan was perplexed” /b (Esther 3:15)., b Rav Mattana said /b his introduction b from here: “For what nation is there so great, that has God so near to them” /b (Deuteronomy 4:7), as to witness the great miracles in the days of Mordecai and Esther? b Rav Ashi said /b his introduction b from here: /b The verse states: b “Or has God ventured /b to go and take Him a nation from the midst of another nation?” (Deuteronomy 4:34), as in the times of Esther, God saved the Jewish people who were scattered throughout the Persian Empire.,§ The Gemara returns to its interpretation of the book of Esther. The verse states: b “And it came to pass [ i vayhi /i ] in the days of Ahasuerus” /b (Esther 1:1). b Rav said: /b The word i vayhi /i may be understood as if it said b i vai /i and i hi /i , /b meaning b woe and mourning. This is as it is written: “And there you shall sell yourselves to your enemies for bondsmen and bondswomen, /b and no man shall buy you” (Deuteronomy 28:68). The repetitive nature of the verse, indicating that no one will be willing to buy you for servitude, but they will purchase you in order to murder you, indicates a doubly horrific situation, which is symbolized by the dual term i vayhi /i , meaning woe and mourning., b And Shmuel said /b his introduction from here: “And yet for all that, when they are in the land of their enemies, b I will not reject them, nor will I abhor them, /b to destroy them utterly, and to break My covet with them; for I am the Lord their God” (Leviticus 26:44). Shmuel explains: b “I will not reject them”; /b this was b in the days of the Greeks. “Nor will I abhor them”; /b this was b in the days of /b Vespasian. b “To destroy them utterly”; /b this was b in the days of Haman. “To break My covet with them”; /b this was b in the days of the Persians. “For I am the Lord their God”; /b this is b in the days of Gog and Magog. /b ,An alternative understanding b was taught in a i baraita /i : “I will not reject them”; /b this was b in the days of the Chaldeans, when I appointed for them Daniel, Haiah, Mishael, and Azariah /b to pray on their behalf. b “Nor will I abhor them”; /b this was b in the days of the Greeks, when I appointed Shimon HaTzaddik for them, and /b the b Hasmonean and his sons, and Mattithiah the High Priest. “To destroy them utterly”; /b this was b in the days of Haman, when I appointed for them /b the righteous leaders b Mordecai and Esther. “To break My covet with them”; /b this was b in the days of the Romans, when I appointed for them /b the Sages of b the house of Rabbi /b Yehuda HaNasi b and the Sages of /b other b generations. “For I am the Lord their God”; /b this will be b in the future, when no nation or /b people of a foreign b tongue will be able /b to b subjugate them /b further., b Rabbi Levi said /b his introduction b from here: “But if you will not drive out the inhabitants of the land /b from before you, then it shall come to pass, that those whom you allow to remain of them shall be as thorns in your eyes” (Numbers 33:55). King Saul’s failure to completely annihilate Amalek allowed for the existence of his descendant Haman, who acted as a thorn in the eyes of Israel during the Purim episode., b Rabbi Ḥiyya said /b his introduction b from here, /b the continuation of the previously cited verse: b “And it shall come to pass, that as I thought to do unto them, so I shall do unto you” /b (Numbers 33:56). Prior to the miracle of Purim, the Jewish people were subject to the punishment that the Torah designated for its enemies, because they did not fulfill God’s commandments.,The Gemara continues with its explanation of the book of Esther, beginning with a discussion of the name b Ahasuerus. Rav said: /b The name should be viewed as a contraction: b The brother of the head [ i aḥiv shel rosh /i ] and of the same character as the head [ i ben gilo shel rosh /i ]. /b Rav explains: b The brother of the head, /b i.e., b the brother of the wicked Nebuchadnezzar, who is called “head,” as it is stated: “You are the head of gold” /b (Daniel 2:38). b of the same character as the head, for he, /b Nebuchadnezzar, b killed /b the Jews, and b he, /b Ahasuerus, b sought to kill /b them. b He destroyed /b the Temple, and b he sought to destroy /b the foundations for the Temple laid by Zerubbabel, b as it is stated: “And in the reign of Ahasuerus, in the beginning of his reign, they wrote to him an accusation against the inhabitants of Judah and Jerusalem” /b (Ezra 4:6), and he ordered that the construction of the Temple cease., b And Shmuel said: /b The name Ahasuerus should be understood in the sense of black [ i shaḥor /i ], as b the face of the Jewish people was blackened in his days like the bottom of a pot. And Rabbi Yoḥa said /b a different explanation: b Everyone who recalled him said: “Woe upon his head” [ i aḥ lerosho /i ]. And Rabbi Ḥanina said: /b The name alludes to the fact b that everyone became poor /b [ b i rash /i ] in his days, as it is stated: “And the king Ahasuerus laid a tribute /b upon the land” (Esther 10:1).,The Gemara continues: b “This is [ i hu /i ] Ahasuerus” /b (Esther 1:1); the term i hu /i , this is, comes to teach that b he /b remained as he was b in his wickedness from beginning to end. /b Similarly, wherever the words “this is” appear in this manner, the verse indicates that the individual under discussion remained the same from beginning to end, for example: b “This is [ i hu /i ] Esau” /b (Genesis 36:43); b he /b remained b in his wickedness from beginning to end. “This is [ i hu /i ] Dathan and Abiram” /b (Numbers 26:9); b they /b remained b in their wickedness from beginning to end. “This is [ i hu /i ] the king Ahaz” /b (II Chronicles 28:22); b he /b remained b in his wickedness from beginning to end. /b ,The Gemara continues: The word i hu /i is also used to recognize sustained righteousness. b “Abram, this is [ i hu /i ] Abraham” /b (I Chronicles 1:27); this indicates that Abraham didn’t change, as b he /b remained b in his righteousness from beginning to end. /b Similarly, b “This is [ i hu /i ] Aaron and Moses” /b (Exodus 6:26); b they remained in their righteousness from /b the b beginning /b of their life b to /b the b end /b of their life. Similarly, with respect to David: b “And David, this was [ i hu /i ] the youngest” /b (I Samuel 17:14), indicates that b he remained in his humility from beginning to end. Just as in his youth, /b when he was still an ordinary individual, b he humbled himself before anyone who was greater than him in Torah, so too, in his kingship, he humbled himself before anyone who was greater than him in wisdom. /b ,The next term in the opening verse: b “Who reigned” /b (Esther 1:1), is now interpreted. b Rav said: /b This comes to teach b that he reigned on his own, /b without having inherited the throne. b Some say /b this b to /b his b credit, and some say it to /b his b disgrace. /b The Gemara explains: b Some say /b this b to /b his b credit, that there was no /b other b man as fit as him to be king. And some say it to /b his b disgrace, that he was not fit to be king, but he distributed large amounts of money, and /b in that way b rose /b to the throne.,The opening verse continues that Ahasuerus reigned b “from Hodu to Cush.” Rav and Shmuel /b disagreed about its meaning. b One said: Hodu /b is a country b at one end of the world, and Cush /b is a country b at the /b other b end of the world. And one said: Hodu and Cush are situated next to each other, /b and the verse means to say as follows: b Just as /b Ahasuerus b reigned /b with ease b over /b the adjacent countries of b Hodu and Cush, so too, he reigned /b with ease b from one end of the world to the other. /b , b On a similar /b note, b you say /b with regard to Solomon: b “For he had dominion over all the region on this side of the river, from Tiphsah even to Gaza” /b (I Kings 5:4), and also with regard to this b Rav and Shmuel /b disagreed. b One said: Tiphsah is at one end of the world, whereas Gaza is at the other end of the world. And one said: Tiphsah and Gaza are situated next to each other, /b and the verse means to say as follows: b Just as /b Solomon b reigned /b with ease b over /b the adjacent b Tiphsah and Gaza, so too, he reigned /b with ease b over the entire world. /b ,The opening verse continues, stating that Ahasuerus reigned “over b seven and twenty and a hundred provinces” /b (Esther 1:1). b Rav Ḥisda said: /b This verse should be understood as follows: b At first he reigned over seven /b provinces; b and then he reigned over twenty /b more; b and finally he reigned over /b another b hundred. /b The Gemara asks: b However, if /b that is b so, /b with regard to the similarly worded verse: b “And the years of the life of Amram were seven and thirty and a hundred years” /b (Exodus 6:20), b what would you expound /b from b it? /b The Gemara answers: b It is different here, /b in the book of Esther, b as /b this part of b the verse is /b entirely b superfluous. Since it is /b already b written: “From Hodu to Cush,” why /b then b do I need “Seven and twenty and a hundred provinces”? /b Rather, b learn from here /b that these words come b for /b this b exposition, /b to teach that Ahasuerus did not begin to reign over all of them at the same time.,§ Apropos the discussion of the kingdoms of Ahasuerus and Solomon, the Gemara cites a i baraita /i in which b the Sages taught: Three /b men b ruled over the /b entire b world, and they were Ahab, and Ahasuerus, and Nebuchadnezzar. /b The Gemara explains: b Ahab, as it is written /b in the words of Obadiah, servant of Ahab, to Elijah: b “As the Lord your God lives, there is no nation or kingdom where my master has not sent to seek you, /b and they said: He is not there; and he made the kingdom and nation swear, that they had not found you” (I Kings 18:10). b And if he did not reign over them, how could he have made them swear? /b Apparently, then, he reigned over the entire world., b Nebuchadnezzar /b also ruled over the whole world, b as it is written: “And it shall come to pass, that the nation and the kingdom /b that not serve this same Nebuchadnezzar, the king of Babylonia, and that b will not put their neck under the yoke of the king of Babylonia, /b that nation will I visit, says the Lord, with the sword, and with the famine, and with the pestilence, until I have consumed them by his hand” (Jeremiah 27:8). b Ahasuerus /b also ruled the world, b as we have said /b above.

100. Babylonian Talmud, Kiddushin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 193

70a. b she may not eat. /b ,§ The mishna teaches that b converts and emancipated slaves /b ascended from Babylonia. The Gemara asks: b From where do we /b derive this? b Rav Ḥisda says: As the verse states /b with regard to the eating of the Paschal offering upon the return to Eretz Yisrael: “And the children of Israel who had come back from the exile ate, b and all such as had separated themselves to them from the impurity of the nations of the land /b to seek the Lord, the God of Israel, did eat” (Ezra 6:21), indicating that converts and emancipated slaves who had abandoned “the impurity of the nations of the land,” i.e., idolatry, joined Ezra.,The mishna taught that b i mamzerim /i /b were among those who ascended from Babylonia. The Gemara asks: b From where do we /b derive this? The Gemara answers: b As it is written: “And Sanballat the Horonite and Tobiah the servant, the Ammonite, heard” /b (Nehemiah 2:19), b and /b elsewhere b it is written /b with regard to Tobiah the Ammonite: b “For there were many in Judah sworn to him because he was the son-in-law of Shecaniah the son of Arah; and his son Jehoha had taken the daughter of Meshullam the son of Berechiah” /b (Nehemiah 6:18). The Gemara proceeds to explain: This i tanna /i b holds /b that in the case of b a gentile or a slave who engaged in sexual intercourse with a Jewish woman, the offspring is a i mamzer /i . /b Since Tobiah the Ammonite, a gentile, married a Jewish woman, as did his son, there were clearly i mamzerim /i among those who ascended.,The Gemara asks: b This works out well according to the one who says /b that in that case b the offspring is a i mamzer /i . But according to the one who says /b that the lineage of b the offspring is unflawed /b and has the status of the mother, b what can be said? And furthermore, from where /b is it clear b that /b Jehoha b had offspring /b from this wife? b Perhaps he did not have offspring, /b and it is possible that there were no i mamzerim /i . b And furthermore, /b even if they did have offspring, b from where /b is it clear b that they had /b offspring b here, /b in Babylonia, who then b ascended /b to Eretz Yisrael? b Perhaps they were there, /b in Eretz Yisrael, all the time, as they may have been one of the families that was not exiled to Babylonia, and therefore they cannot be used as the proof that i mamzerim /i ascended from Babylonia., b Rather, /b the proof that i mamzerim /i were among those who ascended from Babylonia is b from here: “And these were they that ascended from Tel Melah, Tel Harsha, Cherub, Addon, and Immer; but they could not tell their fathers’ houses, nor their offspring, whether they were of Israel” /b (Nehemiah 7:61). The Gemara explains that these names are to be interpreted as follows: b “Tel Melah”; these are people whose /b licentious b actions were similar to the act of Sodom, which was turned into a mound of salt [ i tel melaḥ /i ]. “Tel Harsha”; this /b is referring to one b who calls /b a man b father, and his mother silences him, /b as the word i ḥarsha /i is similar to i maḥarishto /i , meaning: Silences him. In any event, the statement that there were those who acted licentiously, as did the people of Sodom, means that there were i mamzerim /i among them.,The Gemara continues with its explication of the verse: b “But they could not tell their fathers’ houses, nor their offspring, whether they were of Israel”; this /b is referring to b a foundling who is gathered from the marketplace. /b Such a person does not even know if he is Jewish, as he has no knowledge of his parents. With regard to the names b “Cherub, Addon, and Immer,” Rabbi Abbahu says /b that these terms should be expounded as follows: b The Master [ i Adon /i ], /b God, b said: I said /b that b the Jewish /b people b shall be as important before Me as a cherub, but they made themselves /b impudent b as a leopard [ i namer /i ]. There are /b those b who say /b a different version: b Rabbi Abbahu said: The Master [ i Adon /i ] said /b that b although they made themselves as a leopard [ i namer /i ], they are as important before Me as a cherub. /b ,§ Explicating the same verse, b Rabba bar bar Ḥana says: /b In the case of b anyone who marries a woman who is not suited for him /b to marry due to her lineage, b the verse ascribes him /b blame b as though he plowed [ i ḥarash /i ] all /b of b the entire world and sowed it with salt [ i melaḥ /i ], as it is stated /b with regard to those of flawed lineage who ascended from Babylonia: b “And these were they that ascended from Tel Melah, Tel Harsha.” /b , b Rabba bar Rav Adda says /b that b Rav says: /b In the case of b anyone who marries a woman /b of flawed lineage only b for the sake of money, he will have offspring /b who will act b inappropriately, as it is stated: “They have dealt treacherously against the Lord, for they have begotten strange children; /b now shall the new moon devour them with their portions” (Hosea 5:7).,Rabba bar Rav Adda explains the verse: b And lest you say /b that at least the b money /b that they received as dowry b was spared, /b although they suffer from the acts of their offspring, b the verse states: “Now shall the new moon devour them with their portions,” /b meaning their property shall be consumed in a single month. b And lest you say his portion /b will be lost b but not the portion /b of his wife, b the verse states “their portions” /b in the plural. b And lest you say /b this will occur b after a long time, /b but in the interim he will benefit from the money, b the verse states: “The new moon.” /b The Gemara asks: b From where may /b it b be inferred /b that their money will be lost immediately? b Rav Naḥman bar Yitzḥak said: A month comes and a month goes, and their money is /b already b lost. /b In any event, the fact that the punishment they receive is the loss of their portions indicates that the sin in this case was marrying for the sake of money., b And Rabba bar Rav Adda says, and some say Rabbi Salla says /b that b Rav Hamnuna says: /b In the case of b anyone who marries a woman who is not suited for him /b to marry due to her lineage, b Elijah binds him /b in the manner that those liable to receive lashes are bound, b and the Holy One, Blessed be He, straps him. And /b a Sage b taught: Concerning all of them, Elijah writes and the Holy One, Blessed be He, signs /b the following: b Woe to he who disqualifies his offspring, and who brings a flaw to his family /b lineage, b and who marries a woman who is not /b halakhically b suited for him /b to marry. b Elijah binds him and the Holy One, Blessed be He, straps him. /b ,He further said: b And anyone who disqualifies /b others by stating that their lineage is flawed, that is a sign that he himself b is /b of b flawed /b lineage. Another indication that one’s lineage is flawed is that b he never speaks in praise /b of others. b And Shmuel says: /b If one habitually claims that others are flawed, b he disqualifies /b himself b with his /b own b flaw. /b The flaw he accuses them of having is in fact the one that he has.,§ The Gemara recounts a related incident: There was b a certain man from Neharde’a who entered a butcher shop in Pumbedita. He said to them: Give me meat. They said to him: Wait until the servant of Rav Yehuda bar Yeḥezkel has taken /b his meat, b and /b then b we will give /b it b to you. /b The man b said /b to them in anger: b Who is /b this b Yehuda bar Sheviske’el, /b a derogatory name for a glutton for meat, b that he should precede me, that he should take before me? They went /b and b told Rav Yehuda /b what the man had said. Rav Yehuda b excommunicated him, /b in accordance with the i halakha /i of one who disparages a Torah scholar. b They /b also b said /b to him that the same man b was in the habit of calling people slaves. /b Rav Yehuda b proclaimed about him that he is a slave /b and may not marry a Jew.,The Gemara continues the story: b That /b man b went and summoned /b Rav Yehuda b to judgment before Rav Naḥman, /b who was a judge in Neharde’a. When the b summons arrived /b in Pumbedita, b Rav Yehuda went before Rav Huna /b to seek his council. Rav Yehuda b said to him: Should I go or should I not go? /b Rav Huna b said to him: /b As for the obligation b to go, you are not required to go, since you are a great man /b and therefore are not under the jurisdiction of Rav Naḥman’s court. b But due to the honor of the Exilarch’s house, /b as Rav Naḥman was the son-in-law of the Exilarch, b get up /b and b go. /b ,Rav Yehuda b arrived /b in Neharde’a and b found /b Rav Naḥman b constructing a parapet. /b Rav Yehuda b said to /b Rav Naḥman: b Does the Master not hold in accordance with that /b i halakha /i that b Rav Huna bar Idi says /b that b Shmuel says: Once a person has been appointed a leader of the community, he is prohibited from performing labor before three /b people, so that he not belittle the honor of his position? Rav Naḥman b said to him: It is /b merely b a little fence [ i gundarita /i ] that I am constructing. /b Rav Yehuda b said to him: Is /b the term b i ma’akeh /i , which is written in the Torah, or /b the corresponding term b i meḥitza /i , which the Sages said, distasteful /b to you? Why do you use a term that is used by neither the Torah nor the Sages?,During their meeting, Rav Naḥman b said to him: Let the Master sit on the bench [ i karfita /i ]. /b Rav Yehuda b said to him: Is /b the term b i safsal /i , which the Sages said, or /b the word b i itzteva /i , which /b common b people say, distasteful /b to you? Why are you using uncommon terms? Rav Naḥman then b said to him: Let the Master eat a citron [ i etronga /i ]. /b Rav Yehuda b said to him: This is what Shmuel said: Anyone who says i etronga /i /b demonstrates b one-third of a haughtiness of spirit. /b Why? He should b either /b say b i etrog /i , as the Sages called it, or i etroga /i , as /b common b people say /b in Aramaic. Saying i etronga /i is a sign of snobbery, as it was employed by the aristocratic class. He subsequently b said to him: Let the Master drink a cup [ i anbaga /i ] /b of wine. Rav Yehuda b said to him: Is /b the term b i ispargus /i , as the Sages called it, or i anpak /i , as /b common b people say, distasteful /b to you?,Later on, Rav Naḥman b said to him: Let /b my daughter b Donag come /b and b pour us drinks. /b Rav Yehuda b said to him: This is what Shmuel says: One may not make use of a woman /b for a service such as this. Rav Naḥman replied: b She is a minor. /b Rav Yehuda retorted: b Shmuel explicitly says: One may not make use of a woman at all, whether /b she is b an adult or a minor. /b ,Later on, Rav Naḥman suggested: b Let the Master send /b greetings of b peace to /b my wife b Yalta. /b Rav Yehuda b said to him: This is what Shmuel says: A woman’s voice is /b considered b nakedness, /b and one may not speak with her. Rav Naḥman responded: It is b possible /b to send your regards b with a messenger. /b Rav Yehuda b said to him: This is what Shmuel says: /b

101. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •theology, of divine anger Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 193

106a. האי עשה והאי עשה עשה דכבוד תורה עדיף סלקיה לדינא דיתמי ואחתיה לדיניה כיון דחזא בעל דיניה יקרא דקא עביד ליה איסתתם טענתיה:,רב ענן הוה רגיל אליהו דאתי גביה דהוה מתני ליה סדר דאליהו כיון דעבד הכי איסתלק יתיב בתעניתא ובעא רחמי ואתא כי אתא הוה מבעית ליה בעותי,ועבד תיבותא ויתיב קמיה עד דאפיק ליה סידריה והיינו דאמרי סדר דאליהו רבה סדר אליהו זוטא,בשני דרב יוסף הוה ריתחא אמרי ליה רבנן לרב יוסף ליבעי מר רחמי אמר להו השתא ומה אלישע דכי הוו רבנן מיפטרי מקמיה הוו פיישי תרי אלפן ומאתן רבנן בעידן ריתחא לא הוה בעי רחמי אנא איבעי רחמי,וממאי דפיישי הכי דכתיב (מלכים ב ד, מג) ויאמר משרתו מה אתן זה לפני מאה איש מאי לפני מאה איש אילימא דכולהו לפני מאה איש בשני בצורת טובא הוו אלא דכל חד וחד קמי מאה איש,כי הוו מיפטרי רבנן מבי רב הוו פיישי אלפא ומאתן רבנן מבי רב הונא הוו פיישי תמני מאה רבנן רב הונא הוה דריש בתליסר אמוראי כי הוו קיימי רבנן ממתיבתא דרב הונא ונפצי גלימייהו הוה סליק אבקא וכסי ליה ליומא ואמרי במערבא קמו ליה ממתיבתא דרב הונא בבלאה,כי מיפטרי רבנן מבי רבה ורב יוסף הוו פיישי ארבע מאה רבנן וקרו לנפשייהו יתמי כי הוו מיפטרי רבנן מבי אביי ואמרי לה מבי רב פפא ואמרי לה מבי רב אשי הוו פיישי מאתן רבנן וקרו נפשייהו יתמי דיתמי,א"ר יצחק בר רדיפא א"ר אמי מבקרי מומין שבירושלים היו נוטלין שכרן מתרומת הלשכה אמר רב יהודה אמר שמואל ת"ח המלמדין הלכות שחיטה לכהנים היו נוטלין שכרן מתרומת הלשכה,אמר רב גידל אמר רב ת"ח המלמדים הלכות קמיצה לכהנים נוטלין שכרן מתרומת הלשכה אמר רבה בר בר חנה אמר ר' יוחנן מגיהי ספרים שבירושלים היו נוטלין שכרן מתרומת הלשכה,אמר רב נחמן אמר רב נשים האורגות בפרכות נוטלות שכרן מתרומת הלשכה ואני אומר מקדשי בדק הבית הואיל ופרכות תחת בנין עשויות,מיתיבי נשים האורגות בפרכות ובית גרמו על מעשה לחם הפנים ובית אבטינס על מעשה הקטרת כולן היו נוטלות שכרן מתרומת הלשכה,התם בדבבי דאמר רבי זירא אמר רב שלשה עשר פרכות היו במקדש שני שבעה כנגד שבעה שערים אחד לפתחו של היכל ואחד לפתחו של אולם ב' בדביר ב' כנגדן בעליה:,ת"ר נשים המגדלות בניהן לפרה היו נוטלות שכרן מתרומת הלשכה אבא שאול אומר נשים יקרות שבירושלים היו זנות אותן ומפרנסות אותן,בעא מיניה רב הונא מרב

106a. b This is a positive mitzva, /b for judges to judge cases properly, b and this is a positive mitzva, /b to honor Torah scholars and their families. Rav Naḥman concluded that b the positive mitzva of /b giving b honor to the Torah takes precedence. /b Therefore, b he put aside the case of the orphans and settled down to judge /b the case of that man, under the mistaken assumption that he was a relative of Rav A. b Once the /b other b litigant saw the honor being accorded to /b that man by the judge, he grew nervous until his mouth, i.e., his ability to argue b his claim, became closed, /b and he lost the case. In this manner, justice was perverted by Rav A, albeit unwittingly and indirectly., b Elijah /b the Prophet b was accustomed to come /b and visit b Rav A, as /b the prophet b was teaching him /b the statements that would later be recorded in the volume b i Seder deEliyahu /i , /b the Order of Elijah. b Once /b Rav A b did this /b and caused a miscarriage of justice, Elijah b departed. /b Rav A b sat in /b observance of b a fast and prayed for mercy, and /b Elijah b came /b back. However, b when /b Elijah b came /b after that, b he would scare him, /b as he would appear in frightening forms., b And /b Rav A b made a box /b where he settled himself down b and he sat before /b Elijah b until he took out for him, /b i.e., taught him, all of b his i Seder /i . And this is what /b the Sages mean when b they say: i Seder deEliyahu Rabba /i , /b the Major Order of Elijah, and b i Seder Eliyahu Zuta /i , /b the Minor Order of Elijah, as the first order was taught prior to this incident and the second came after it.,§ The Gemara relates: b In the years of Rav Yosef there was /b a divine b anger, /b manifested by world hunger. b The Sages said to Rav Yosef: Let the Master pray for mercy /b concerning this decree. b He said to them: Now, if /b in the case of the prophet b Elisha, when the Sages would take their leave of him, 2,200 Sages would remain /b behind whom he would support from his own pocket, and yet he b would not pray for mercy at a time of /b divine b anger /b and famine, b should I pray for mercy? /b ,The Gemara asks: b And from where /b is it derived b that this /b number of scholars b would remain /b behind with Elisha? b As it is written: “And his servant said: How should I set this before a hundred men” /b (II Kings 4:43). b What /b is the meaning of b “before a hundred men”? If we say that all of /b the gifts that he had received, i.e., the first fruits, twenty loaves of barley, and fresh ears of corn mentioned in the preceding verse, were meant to be placed b before one hundred men, in years of drought /b and famine b this was a good /b deal of food, which would have sufficed for them. b Rather, /b it must mean b that each and every one /b of the loaves was to be placed b before one hundred men. /b Since he had twenty loaves plus two meals of first-fruits and ears of corn, there must have been 2,200 people present.,§ Incidentally, the Gemara relates: b When the Sages would take their leave from the school /b of b Rav, 1,200 Sages would remain /b behind to continue their studies. When the Sages would take their leave b from the school /b of b Rav Huna, eight hundred Sages would remain /b behind. b Rav Huna would expound /b the lesson b by /b means of b thirteen speakers, /b who would repeat his statements to the crowds that had gathered to hear him. b When the Sages would arise /b from listening to lectures b in the yeshiva of Rav Huna and dust off their cloaks, the dust would rise and block out the sun, /b forming a dust cloud that could be seen from afar. b And they would say in the West, /b in Eretz Yisrael: b The /b scholars b have /b just b arisen in the yeshiva of Rav Huna the Babylonian. /b , b When the Sages would take their leave from the school /b of b Rabba and Rav Yosef, four hundred Sages would remain /b behind, b and they would refer to themselves as orphans, /b as they were the only ones left from the entire crowd. b When the Sages would take their leave from the school /b of b Abaye, and some say from the school /b of b Rav Pappa, and some say from the school /b of b Rav Ashi, two hundred scholars would remain /b behind, b and they would refer to themselves as orphans of orphans. /b ,§ The Gemara returns to the issue of those who receive their wages from public funds. b Rabbi Yitzḥak bar Redifa said /b that b Rabbi Ami said: Inspectors of blemishes /b of consecrated animals b in Jerusalem, /b who would examine all animals brought to be sacrificed in the Temple to verify that they were free of any blemishes that would disqualify them from being sacrificed on the altar, b would take their wages from the collection of the /b Temple treasury b chamber. Rav Yehuda said /b that b Shmuel said: Torah scholars who teach the i halakhot /i of slaughter to the priests /b of the Temple b would take their wages from /b the b collection of the chamber. /b , b Rav Giddel said /b that b Rav said: Torah scholars who teach the i halakhot /i of the removal of a handful to the priests would take their wages from the collection of the chamber. /b All these scholars were constantly engaged in work necessary for the functioning of the Temple, and therefore they would receive their wages from the Temple treasury. b Rabba bar bar Ḥana said /b that b Rabbi Yoḥa said: The proofreaders of /b the Torah b scrolls in Jerusalem would take their wages from the collection of the chamber. /b , b Rav Naḥman said /b that b Rav said: The women who weave the curtains /b that separate the Temple Sanctuary from the Holy of Holies b would take their wages from the collection of the chamber. /b Rav Naḥman added: b But I say /b that they would not be paid from the collection of the chamber; rather, their salary would come b from /b the funds b consecrated for Temple maintece. /b Why? b Since the curtains served in place /b of the solid construction of the b building, /b they were part of the Temple itself. Therefore, any work performed for the curtains should be paid for from money allocated for building purposes, not from the funds collected to pay for offerings and the daily needs of the Temple.,The Gemara b raises an objection /b to this: b The women who weave the curtains, and the house of Garmu, /b who were in charge b of the preparation of the shewbread, and the house of Avtinas, /b who were in charge b of the preparation of the incense, all would take their wages from the collection of the chamber. /b This contradicts Rav Naḥman’s claim.,The Gemara answers: b There, /b it is referring to the curtains b of the gates, /b which were not considered part of the actual Temple building but were decorative in purpose. b As Rabbi Zeira said /b that b Rav said: There were thirteen curtains in the Second Temple, seven opposite, /b i.e., on the inside of, b seven gates, one at the entrance to the Sanctuary, one at the entrance to the Entrance Hall, two /b additional curtains b within the partition, /b in the Holy of Holies in place of the one-cubit partition, b and two corresponding to them /b above b in the upper chamber. /b , b The Sages taught: /b With regard to b the women who raise their children for /b the red b heifer, /b i.e., who would raise their children in special places so that they would live their entire lives up to that point in a state of ritual purity, enabling them to draw the water for the purposes of the ritual of the red heifer, these women b would take their wages from the collection of the chamber. Abba Shaul said: /b Their wages would not come from the collection of the chamber. Instead, wealthy and b prominent women of Jerusalem would sustain them and provide them with a livelihood. /b , b Rav Huna raised a dilemma before Rav: /b

102. Babylonian Talmud, Horayot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •theology, of divine anger Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 193

14a. לא היה קרב אמר לו מי הם הללו שמימיהם אנו שותים ושמותם אין אנו מזכירים אמר ליה בני אדם שבקשו לעקור כבודך וכבוד בית אביך,אמר ליה (קהלת ט, ו) גם אהבתם גם שנאתם גם קנאתם כבר אבדה אמר ליה (תהלים ט, ז) האויב תמו חרבות לנצח אמר ליה הני מלי היכא דאהנו מעשייהו רבנן לא אהנו מעשייהו הדר אתני ליה אמרו משום רבי מאיר אילו היה תמורה לא היה קרב אמר רבא אפילו רבי דענוותנא הוא תנא אמרו משום ר"מ אמר ר"מ לא אמר,אמר רבי יוחנן פליגו בה רבן שמעון בן גמליאל ורבנן חד אמר סיני עדיף וחד אמר עוקר הרים עדיף,רב יוסף סיני רבה עוקר הרים שלחו לתמן איזה מהם קודם שלחו להו סיני עדיף דאמר מר הכל צריכין למרי חטיא ואפילו הכי לא קביל רב יוסף עליה מלך רבה עשרין ותרתי שנין והדר מלך רב יוסף וכל שני דמלך רבה רב יוסף אפילו אומנא לביתיה לא חליף,אביי ורבא ורבי זירא ורבה בר מתנה הוו יתבי והוו צריכי רישא אמרי כל דאמר מלתא ולא מפריך להוי רישא דכולהו איפריך דאביי לא איפריך חזייה רבה לאביי דגבה רישא א"ל נחמני פתח ואימא,איבעיא להו רבי זירא ורבה בר רב מתנה הי מנייהו עדיף רבי זירא חריף ומקשה ורבה בר רב מתנה מתון ומסיק מאי תיקו:, br br big strongהדרן עלך כהן משיח וסליקא לה מסכת הוריות /strong /big br br

103. Babylonian Talmud, Bava Qamma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •theology, of divine anger Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 193

60a. סלתא שרגא דההוא ודאי מעשה דידיה גרמו:,שלח ביד פקח הפקח חייב וכו': אמר ר"נ בר יצחק מאן דתני ליבה לא משתבש ומאן דתני ניבה לא משתבש,מאן דתני ליבה לא משתבש דכתיב (שמות ג, ב) בלבת אש ומאן דתני ניבה לא משתבש דכתיב (ישעיהו נז, יט) בורא ניב שפתים:,לבתה הרוח כולן פטורין: ת"ר ליבה ולבתה הרוח אם יש בלבויו כדי ללבותה חייב ואם לאו פטור,אמאי ליהוי כזורה ורוח מסייעתו,אמר אביי הכא במאי עסקינן כגון שליבה מצד אחד ולבתו הרוח מצד אחר רבא אמר כגון שליבה ברוח מצויה ולבתו הרוח ברוח שאינה מצויה ר' זירא אמר כגון דצמרה צמורי,רב אשי אמר כי אמרינן זורה ורוח מסייעתו ה"מ לענין שבת דמלאכת מחשבת אסרה תורה אבל הכא גרמא בעלמא הוא וגרמא בנזקין פטור:, big strongמתני׳ /strong /big השולח את הבערה ואכלה עצים או אבנים או עפר חייב שנאמר (שמות כב, ה) כי תצא אש ומצאה קוצים ונאכל גדיש או הקמה או השדה שלם ישלם המבעיר את הבערה:, big strongגמ׳ /strong /big אמר רבא למה לי דכתב רחמנא קוצים גדיש קמה ושדה,צריכי דאי כתב רחמנא קוצים ה"א קוצים הוא דחייב רחמנא משום דשכיח אש גבייהו ושכיח דפשע אבל גדיש דלא שכיח אש גבייהו ולא שכיח דפשע אימא לא ואי כתב רחמנא גדיש הוה אמינא גדיש חייב רחמנא משום דהפסד מרובה הוא אבל קוצים דהפסד מועט אימא לא,קמה למה לי מה קמה בגלוי אף כל בגלוי,ולר' יהודה דמחייב אנזקי טמון באש קמה למה לי לרבות כל בעלי קומה ורבנן לרבות כל בעלי קומה מנא להו נפקא להו מאו הקמה,ורבי יהודה או מיבעי ליה לחלק ורבנן לחלק מנא להו נפקא להו מאו השדה,ורבי יהודה איידי דכתב רחמנא או הקמה כתב או השדה,שדה למה לי לאתויי לחכה נירו וסכסכה אבניו ולכתוב רחמנא שדה ולא בעי הנך צריכא דאי כתב רחמנא שדה הוה אמינא מה שבשדה אין מידי אחרינא לא קמ"ל,אר"ש בר נחמני א"ר יונתן אין פורענות באה לעולם אלא בזמן שהרשעים בעולם ואינה מתחלת אלא מן הצדיקים תחלה שנאמר כי תצא אש ומצאה קוצים אימתי אש יוצאה בזמן שקוצים מצוין לה ואינה מתחלת אלא מן הצדיקים תחלה שנאמר ונאכל גדיש ואכל גדיש לא נאמר אלא ונאכל גדיש שנאכל גדיש כבר:,תאני רב יוסף מאי דכתיב (שמות יב, כב) ואתם לא תצאו איש מפתח ביתו עד בקר כיון שניתן רשות למשחית אינו מבחין בין צדיקים לרשעים ולא עוד אלא שמתחיל מן הצדיקים תחלה שנאמר (יחזקאל כא, ח) והכרתי ממך צדיק ורשע,בכי רב יוסף כולי האי נמי לאין דומין א"ל אביי טיבותא הוא לגבייהו דכתיב (ישעיהו נז, א) כי מפני הרעה נאסף הצדיק,אמר רב יהודה אמר רב

60a. b of thin wood /b and b a candle [ i sheraga /i ], since /b in b that /b case b his /b own b action, /b i.e., that of the one who sent the flame, b definitely caused /b the fire to spread.,The mishna teaches that if one b sent /b a fire b in the hand of a /b halakhically b competent /b person, b the /b halakhically b competent /b person is b liable… /b If another came and fanned the flame the one who fanned it is liable. b Rav Naḥman bar Yitzḥak says /b with regard to the correct text of the mishna: The b one who teaches /b it using the word b fanned [ i libba /i ] is not mistaken, and /b the b one who teaches /b it using the word b blew [ i nibba /i ] is not mistaken. /b ,Rav Naḥman explained: The b one who teaches /b using the word b fanned [ i libba /i ] is not mistaken, as it is written: “With a flame [ i belabbat /i ] of fire” /b (Exodus 3:2), b and /b the b one who teaches /b using the word b blew [ i nibba /i ] is not mistaken, as it is written: “He creates the fruit [ i niv /i ] of the lips” /b (Isaiah 57:19), which can be interpreted as referring to the breath of the lips.,§ The mishna teaches: If b the wind fanned /b the flames, b all /b the people involved b are exempt, /b indicating that even if one fanned the fire at the same time that the wind was blowing he is exempt. The Gemara cites a i baraita /i in which b the Sages taught /b the same idea explicitly: In a case where b one fanned /b the flame b and /b at the same time b the wind /b fanned it, b if his fanning has /b sufficient strength by itself b to fan /b the flames, he is b liable /b for damage caused by the fire, since even without the wind the fire would have spread. b But if /b his fanning alone was b not /b sufficient, he is b exempt. /b ,The Gemara asks: b Why /b is he exempt if his fanning is not sufficient? b Let it be /b the same i halakha /i b as /b the case of one who b winnows /b grain on Shabbat by throwing it into the air, b and the wind assists him /b by separating the chaff from the grain. In such a case he is liable for desecrating Shabbat, despite the fact that without the assistance of the wind he would not have been able to winnow the grain., b Abaye said: With what are we dealing here? /b We are dealing with a case b where he fanned /b the fire b from one side and the wind fanned /b it b from the other side, /b and the fire was blown in the direction the wind was blowing. Therefore, it is clear that his fanning did not help the fire spread, so he is exempt. b Rava says: /b We are dealing with a case b where he fanned /b it along b with a typical wind, /b and this was not sufficient to cause the fire to spread, b and /b suddenly b an atypical wind /b came and b fanned it. /b Therefore, he is exempt since he could not have anticipated this. b Rabbi Zeira said: /b We are dealing with a case b where /b he only b heated [ i detzamera tzamurei /i ] /b the fire by breathing on it, rather than fanning it properly., b Rav Ashi said: When we say /b that one is liable in a case where he b winnows and the wind assists him, this statement /b applies b with regard to /b the i halakhot /i of b Shabbat. /b With regard to Shabbat, the principle is b that the Torah prohibited planned, /b constructive b labor. /b The primary consideration is that his objective is accomplished, even if he did not perform the entire act of labor. b But here, /b in the context of damages, b he is /b considered to have caused damage b merely /b through b indirect /b action, b and /b one who causes b damage /b through b indirect /b action is b exempt. /b , strong MISHNA: /strong If one b sends /b forth b a fire, /b i.e., allows it to escape, b and it consumes wood, or stones, or earth, /b he is b liable, as it is stated: “If a fire breaks out, and catches in thorns, so that a stack of grain, or standing grain, or the field, is consumed, the one who kindled the fire shall pay compensation” /b (Exodus 22:5), which teaches that he is liable also for destroying the field itself., strong GEMARA: /strong With regard to the verse cited in the mishna, b Rava says: Why do I /b need b the Merciful One /b to write in the Torah all of these terms: b “Thorns,” “a stack of grain,” “standing grain,” and “field,” /b which seem to be redundant?,Rava explains: All the terms b are necessary, because if the Merciful One had written /b only b “thorns” /b in the Torah, b I would say /b that it is specifically b thorns for which the Merciful One renders one liable, because /b it is b common /b for b fire /b to be b near them, and /b it b is common that /b one is b negligent. But /b with regard to b a stack of grain, /b with regard to b which it is not common /b for b fire /b to be b near it, /b as grain is valuable, so one keeps it out of harm’s way, and it b is not common that /b one is b negligent /b in allowing it to catch fire, I would b say /b that he should b not /b be liable. b And if the Merciful One had written /b only: b “A stack of grain,” I would say /b that it is specifically for such b a stack /b that b the Merciful One renders him liable, because /b it involves b a substantial /b ficial b loss. But /b with regard to b thorns, /b which involve only b a minimal loss, /b I would b say /b that he should b not /b be liable. Therefore, the verse teaches that he is liable for damage to thorns as well., b Why do I /b need the Torah to state the term b “standing grain”? /b It is in order to teach that b just as standing grain is exposed, so too, /b one is liable only for damage caused by fire b for all /b items that are b exposed. /b One is exempt from liability for damage to items that are concealed.,The Gemara asks: b And according to /b the opinion of b Rabbi Yehuda, who deems /b one b liable for a concealed /b article damaged b by a fire, why do I /b need the Torah to state the term: b “Standing grain”? /b The Gemara answers: The term serves b to include all /b items b that have stature, /b i.e., trees and animals, and not only produce. The Gemara asks: b And /b according to the opinion of b the Rabbis, /b who derive the i halakha /i of concealed articles from the term “standing grain,” b from where do they /b derive that b all /b items b that have stature /b are b included? /b The Gemara answers: b They derive it from /b the term: b “Or standing grain,” /b since the additional word “or” is an inclusive term.,The Gemara asks: b And /b what does b Rabbi Yehuda /b derive from the additional word “or”? The Gemara answers: b He requires /b the word b “or” to divide /b the terms, i.e., to teach that one is liable for damage to any one of the items listed, and not only where the fire burned all of them together. The Gemara then asks: b And from where do the Rabbis /b derive the i halakha /i b to divide /b the terms so that one is liable for damage to each one independently? The Gemara answers: b They derive it from /b the second instance of the word “or,” as the verse states: b “Or the field.” /b ,The Gemara asks: b And /b what does b Rabbi Yehuda /b derive from the phrase “or the field”? The Gemara answers: b Since the Merciful One wrote /b in the Torah: b “Or standing grain,” He /b also b wrote: “Or the field,” /b for stylistic consistency, but no additional i halakha /i may be derived from this term.,Rava continues to elaborate on the different terms in the verse: And b why do I /b need the word b “field” /b in the verse? It serves b to include /b liability for damage in a case when the flames b licked a plowed field and charred its stones. /b The Gemara asks: b But let the Merciful One write /b only the term b “field,” and /b then it would b not require all these /b other terms. If one is liable for damage to a field, which is not totally destroyed by the fire, he is certainly liable for damage to other items that are completely destroyed. The Gemara answers: It is b necessary /b to write the other terms as well, b because if the Merciful One /b had b written /b only b “field,” I would say that /b for b what is in the field, yes, /b one is liable, but for b anything else, no, /b one is not liable. Therefore, it b teaches us /b that one is liable for any damage caused by fire.,§ The Gemara cites an aggadic midrash based on this verse: b Rabbi Shmuel bar Naḥmani says /b that b Rabbi Yonatan says: Calamity befalls the world only when wicked /b people are b in the world, but /b the calamity b begins only with the righteous first, as it is stated /b in the verse: b “If a fire breaks out, and catches in thorns, /b so that a stack of grain, or standing grain, or the field, is consumed” (Exodus 22:5). b When does the fire, /b i.e., calamity, b emerge? /b At a time b when the thorns, /b i.e., the wicked, b are found with it. But /b calamity b begins only from the righteous first, as it is stated /b in the continuation of the verse: b “And a stack of grain is consumed [ i vene’ekhal /i ].” It is not stated: /b If a fire breaks out, and catches in thorns, b and consumes [ i ve’akhal /i ] the stack of grain; rather, /b it states: b “A stack of grain is consumed,” /b meaning b that /b the b stack, /b i.e., the righteous, b has already been consumed /b before the thorns., b Rav Yosef taught /b a i baraita /i : b What /b is the meaning of that b which is written /b with regard to the plague of the firstborn: b “And none of you shall go out of the opening of his house until the morning” /b (Exodus 12:22)? If the plague was not decreed upon the Jewish people, why were they not permitted to leave their homes? b Once permission /b is granted b to the destroyer /b to kill, b it does not distinguish between the righteous and the wicked. And not only /b that, b but it begins with the righteous first, as it is stated /b in the verse: b “And will cut off from you the righteous and the wicked” /b (Ezekiel 21:8), where mention of the righteous precedes the wicked., b Rav Yosef cried /b and said: b Are all these /b righteous people b also compared to nothing /b when calamity strikes? b Abaye said to him: It is goodness for /b the righteous that they die first, b as it is written: “The righteous is taken away because of the evil to come” /b (Isaiah 57:1), so that he will not have to endure the suffering that will befall the people., b Rav Yehuda says /b that b Rav says: /b

104. Ephrem, Homily On Our Lord, 4.4 (4th cent. CE - 4th cent. CE) Tagged with subjects: •philoxenos of mabbug, on gluttony, dangers to divine knowledge posed by gluttony Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 521

105. Servius, Commentary On The Aeneid, 7.84 (4th cent. CE - 5th cent. CE) Tagged with subjects: •anger, divine Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 307

106. Anon., Numbers Rabba, 12.3 (4th cent. CE - 9th cent. CE) Tagged with subjects: •divine anger, tisha bav and Found in books: Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 30

12.3. וַיְהִי בְּיוֹם כַּלּוֹת וגו', הֲדָא הוּא דִכְתִיב (תהלים צא, א): ישֵׁב בְּסֵתֶר עֶלְיוֹן. אָמַר רַב הוּנָא בְשֵׁם רַב אִידֵי, מִי אָמַר הַמִּזְמוֹר הַזֶּה, הָיִינוּ סְבוּרִים שֶׁבָּא שְׁלֹמֹה וַאֲמָרוֹ, וְלֹא אֲמָרוֹ אֶלָּא משֶׁה, הֲדָא הוּא דִכְתִיב: ישֵׁב בְּסֵתֶר עֶלְיוֹן, זֶה משֶׁה שֶׁיָּשַׁב בְּסֵתֶר עֶלְיוֹן, שֶׁנִּכְנַס בְּתוֹךְ הֶעָנָן שֶׁהוּא סֵתֶר עֶלְיוֹן, כְּמָה דְתֵימָא (איוב כב, יד): עָבִים סֵתֶר לוֹ. וְכֵן כָּתוּב (שמות כד, יח): וַיָּבֹא משֶׁה בְּתוֹךְ הֶעָנָן, (תהלים צא, א): בְּצֵל שַׁדַּי יִתְלוֹנָן, שֶׁלָּן שָׁם לִינוֹת הַרְבֵּה, שֶׁנֶּאֱמַר (שמות לד, כח): וַיְהִי שָׁם עִם ה' אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה, וְהוּא אָמַר (תהלים צא ב): אֹמַר לַה' מַחְסִי וגו'. דָּבָר אַחֵר, ישֵׁב בְּסֵתֶר עֶלְיוֹן וגו', אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן בְּשֵׁם רַבִּי יוֹחָנָן, שְׁלשָׁה דְבָרִים שָׁמַע משֶׁה מִן הַקָּדוֹשׁ בָּרוּךְ הוּא וְהִרְתִּיעַ לַאֲחוֹרָיו, כֵּיוָן שֶׁאָמַר לוֹ (שמות ל, יב): וְנָתְנוּ אִישׁ כֹּפֶר נַפְשׁוֹ, אָמַר משֶׁה מִי יוּכַל לִתֵּן כֹּפֶר נַפְשׁוֹ, (איוב ב, ד): עוֹר בְּעַד עוֹר וְכֹל אֲשֶׁר לָאִישׁ יִתֵּן בְּעַד נַפְשׁוֹ, וַעֲדַיִן אֵינוֹ מַגִיעַ, שֶׁנֶּאֱמַר (תהלים מט, ח ט): אָח לֹא פָדֹה יִפְדֶה אִישׁ לֹא יִתֵּן לֵאלֹהִים כָּפְרוֹ וְיֵקַר פִּדְיוֹן נַפְשָׁם, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינִי מְבַקֵּשׁ לְפִי כֹּחִי אֶלָּא לְפִי כֹּחָן (שמות ל, יג): זֶה יִתְּנוּ. אָמַר רַבִּי מֵאִיר נָטַל הַקָּדוֹשׁ בָּרוּךְ הוּא כְּמִין מַטְבֵּע שֶׁל אֵשׁ מִתַּחַת כִּסֵּא הַכָּבוֹד וְהֶרְאָה לוֹ לְמשֶׁה זֶה יִתְּנוּ, כָּזֶה יִתְּנוּ. וְכֵן בְּשָׁעָה שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (במדבר כח, ב): צַו אֶת בְּנֵי יִשְׂרָאֵל וגו' אֶת קָרְבָּנִי לַחְמִי לְאִשַּׁי, אָמַר משֶׁה מִי יוּכַל לְהַסְפִּיק לוֹ קָרְבָּנוֹת, אִם אָנוּ מַקְרִיבִין לְפָנָיו כָּל חַיְתוֹ שָׂדָי וְעוֹרְכִין כָּל עֲצֵי לְבָנוֹן, אֵינוֹ מַסְפִּיק לוֹ, שֶׁנֶּאֱמַר (ישעיה מ, טז): וּלְבָנוֹן אֵין דֵּי בָּעֵר וְחַיָּתוֹ אֵין דֵּי עוֹלָה. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינִי מְבַקֵּשׁ לְפִי כֹּחִי אֶלָּא לְפִי כֹּחָן (במדבר כח, ג): וְאָמַרְתָּ לָהֶם זֶה הָאִשֶּׁה וגו', וְלֹא שְׁנֵיהֶם בְּבַת אַחַת, אֶלָּא (במדבר כח, ד): אֶת הַכֶּבֶשׂ אֶחָד תַּעֲשֶׂה בַבֹּקֶר וגו'. וְכֵן בְּשָׁעָה שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (שמות כה, ח): וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם, אָמַר משֶׁה מִי יוּכַל לַעֲשׂוֹת לוֹ מִקְדָּשׁ שֶׁיִּשְׁרֶה בְּתוֹכוֹ, (מלכים א ח, כז): הִנֵּה הַשָּׁמַיִם וּשְׁמֵי הַשָּׁמַיִם לֹא יְכַלְכְּלוּךָ וגו', וְאוֹמֵר (ירמיה כג, כד): הֲלֹא אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ אֲנִי מָלֵא וגו', וְאוֹמֵר (ישעיה סו, א): הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדֹם רַגְלָי וגו'. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינִי מְבַקֵּשׁ, לְפִי כֹּחִי אֶלָּא לְפִי כֹּחָן, כְּשֶׁאֲנִי מְבַקֵּשׁ כָּל הָעוֹלָם כֻּלּוֹ אֵינוֹ יָכוֹל לְהַחֲזִיק כְּבוֹדִי וְלֹא שֶׁמֶשׁ אֶחָד מִשֶּׁלִּי, אֶלָּא אֲנִי אֵינִי מְבַקֵּשׁ מִיָּדְךָ אֶלָּא עֶשְׂרִים בַּדָּרוֹם וְעֶשְׂרִים בַּצָּפוֹן וּשְׁמוֹנֶה בַּמַּעֲרָב. לְכָךְ משֶׁה אָמַר: ישֵׁב בְּסֵתֶר עֶלְיוֹן, הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא יוֹשֵׁב בְּסִתְרוֹ שֶׁל עוֹלָם הוּא רוֹאֶה אֶת הַכֹּל וְאֵינוֹ נִרְאֶה, הוּא נִתְאַוָּה לָלוּן בְּצִלֵּנוּ. אָמַר רַבִּי פְּרוֹזְדָק בַּר נַחֲשָׁא בְּשֵׁם רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן שַׁדַּי נִתְלוֹנֵן בַּצֵּל שֶׁעָשָׂה לְךָ בְּצַלְאֵל, זֶה הַמִּשְׁכָּן, הֱוֵי: בְּצֵל שַׁדַּי יִתְלוֹנָן. (תהלים צא, ב): אֹמַר לַה' מַחְסִי, שִׁיר זֶה שֶׁל פְּגָעִים, אָמַר משֶׁה בְּשָׁעָה שֶׁהָיָה עוֹלֶה לָהָר, שֶׁהָיָה מִתְיָרֵא מִן הַמַּזִּיקִין, מַהוּ אֹמַר לַה' מַחְסִי, אֲגָנָתִי, (תהלים צא, ב): וּמְצוּדָתִי קַסְטְרָא דִידִי, (תהלים צא, ב): אֱלֹהַי אֶבְטַח בּוֹ, שֶׁבִּשְׁמוֹ אֲנִי מַבְרִיחַ אֶת הַמַּזִּיקִין וְאֶת מַלְאֲכֵי חַבָּלָה. (תהלים צא, ג): כִּי הוּא יַצִּילְךָ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בִּי בָּטַחְתָּ, אֲנִי עוֹמֵד לְךָ, כִּי הוּא יַצִּילְךָ וגו' (תהלים צא, ב): מִפַּח יָקוּשׁ, מִמְּצַדְתָּא דְּצַיָּידָא. (תהלים צא, ב): מִדֶּבֶר הַוּוֹת, מִדֶּבֶר שֶׁהוּא מֵבִיא הַוּוֹת בָּעוֹלָם. (תהלים צא, ד): בְּאֶבְרָתוֹ יָסֶךְ לָךְ, מַהוּ בְּאֶבְרָתוֹ יָסֶךְ לָךְ, בִּזְכוּת הַתּוֹרָה שֶׁנִּתְּנָה מִימִינוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (דברים לג, ב): מִימִינוֹ אֵשׁ דָּת לָמוֹ. (תהלים צא, ב): וְתַחַת כְּנָפָיו תֶּחְסֶה, מִי שֶׁבָּא לַחֲסוֹת תַּחַת כְּנָפָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, הוּא לוֹ צִנָּה וְסוֹחֵרָה שֶׁל אֱמֶת, מַהוּ צִנָּה וְסֹחֵרָה אֲמִתּוֹ, אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא זַיִן אֲנִי עוֹשֶׂה לְכָל מִי שֶׁהוּא סוֹחֵר בַּאֲמִתָּהּ שֶׁל תּוֹרָה. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אֲמִתָּהּ שֶׁל תּוֹרָה זַיִן הוּא לִבְעָלֶיהָ. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי זַיִּן נָתַן הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל בְּסִינַי וְשֵׁם הַמְפֹרָשׁ כָּתוּב עָלָיו (תהלים צא, ה): לֹא תִירָא מִפַּחַד לָיְלָה, מִן אַגְרַת בַּת מַחֲלַת וּמֶרְכַּבְתָּהּ, וְלֹא מִכָּל הַמַּזִּיקִים הַמּוֹשְׁלִים בַּלַּיְלָה, (תהלים צא, ה): מֵחֵץ יָעוּף יוֹמָם, אָמַר רַבִּי בֶּרֶכְיָה יֵשׁ מַזִּיק שֶׁהוּא פּוֹרֵחַ בָּאֲוִיר כָּעוֹף וְקוֹשֵׁט כַּחֵץ, וּמִי יַצִּילְךָ מִמֶּנּוּ שִׁלּוּחַ הַקֵּן, שֶׁכֵּן כְּתִיב לְמַעְלָה: כִּי הוּא יַצִּילְךָ מִפַּח יָקוּשׁ, אֵין פַּח אֶלָּא צִפּוֹר, כָּעִנְיָן שֶׁנֶּאֱמַר (עמוס ג, ה): הֲתִפֹּל צִפּוֹר עַל פַּח הָאָרֶץ, וּכְתִיב (דברים כב, ו ז): כִּי יִקָּרֵא קַן צִפּוֹר לְפָנֶיךָ וגו' שַׁלֵּחַ תְּשַׁלַּח וגו'. (תהלים צא, ו): מִדֶּבֶר בָּאֹפֶל יַהֲלֹךְ, מִי שֶׁמַּעֲשָׂיו בָּאֹפֶל הַדֶּבֶר שׁוֹלֵט בּוֹ, וְכֵן הוּא אוֹמֵר (חבקוק ג, ה): לְפָנָיו יֵלֵךְ דָּבֶר וְיֵצֵא רֶשֶׁף לְרַגְלָיו, אַף כָּאן הוּא אוֹמֵר (תהלים צא, ה): מִקֶּטֶב יָשׁוּד צָהֳרָיִם, רַבָּנָן אָמְרִין שֵׁד הוּא וְלָמָּה קָרֵי לֵיהּ קֶטֶב, רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר דְּהוּא בָּזֵא סוּגְיָא דְּיוֹמָא מִן רָאשֵׁיהוֹן דְּאַרְבַּע עַד סוֹפֵיהוֹן דְּתֵשַׁע. רַבִּי לֵוִי אָמַר דְּהוּא בָּזֵז סוּגְיָא דְטִהֲרָא מִן סוֹפֵיהוֹן דְאַרְבַּע עַד רָאשֵׁיהוֹן דְּתֵשַׁע, וְאֵינוֹ שׁוֹלֵט לֹא בַצֵּל וְלֹא בַחַמָּה אֶלָּא בֵּין הַצֵּל לַחַמָּה, רֹאשׁוֹ דּוֹמֶה לָעֵגֶל וְקֶרֶן אֶחָד יוֹצְאָה בְּתוֹךְ מִצְחוֹ וְהוּא מִתְגַּלְגֵל כַּכָּד. אָמַר רַב הוּנָא בְּשֵׁם רַבִּי יוֹסֵף קֶטֶב מְרִירִי עָשׂוּי קְלִפִּין קְלִפִּין, שְׂעָרוֹת שְׂעָרוֹת, עֵינַיִם עֵינַיִם. אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ וְעַיִן אַחַת קְבוּעָה לוֹ בְּלִבּוֹ, וְכָל מִי שֶׁהוּא רוֹאֶה אוֹתוֹ אֵין לוֹ חַיִּים מֵעוֹלָם בֵּין אָדָם בֵּין בְּהֵמָה, וְכָל מִי שֶׁהוּא רוֹאֶה אוֹתוֹ נוֹפֵל וָמֵת. וּמְרִירִי שׁוֹלֵט מִשִּׁבְעָה עָשָׂר בְּתַמּוּז וְעַד תִּשְׁעָה בְּאָב. חִזְקִיָּה רָאָה אוֹתוֹ וְנָפַל עַל פָּנָיו וָמֵת. אָמַר רַבִּי פִּינְחָס הַכֹּהֵן מַעֲשֶׂה בְּאֶחָד שֶׁרָאָה אוֹתוֹ וְנִכְפָּה עַל פָּנָיו, אָמְרוּ יְהוּדָה בֶּן רַבִּי שְׁמוּאֵל רָאָה וְלֹא נָפַל, אָמְרוּ אַף עַל פִּי כֵן מֵת. רַבִּי אַבָּהוּ הֲוָה יָתֵיב פָּשֵׁיט בַּחֲדָא כְּנִשְׁתָּא מִדּוּכְתָּא דְּקֵסָרִין, חָמָא חַד פַּאֲרֵי בָּתַר חַבְרֵיהּ וּבִידֵיהּ חַד קָטוֹ בָּעֵי דְּיִמְחִינֵיהּ בָּהּ, חָמָא חַד מַזִּיק פָּארֵי בַּתְרֵיהּ וּבִידֵיהּ חַד קְטוּ דְּפַרְזָל. נְפַק רַבִּי אַבָּהוּ וּפָארֵי בַּתְרֵיהּ, אֲמַר לֵיהּ לָא תִמְחִינֵיהּ דִּלְמָא הוּא מָיֵת. אֲמַר לֵיהּ רַבִּי מִן הֲדָא הוּא מָיְתָא, אֲמַר לֵיהּ הָא מַזִּיקָא פָּארֵי בַּתְרָךְ וּבִידֵיהּ קְטוּתָא דְּפַרְזְלָא, אַתְּ מָחֵי לֵהּ בַּהֲדָהּ וְהוּא מָחֵי לֵהּ בְּהַהִיא וְהוּא מָיֵת. רַבִּי יוֹחָנָן הֲוָה מְפַקֵּד לְסָפְרַיָא וּלְמַתְנְיָנַיָּא בְּאִלֵּין יוֹמַיָּא דְּלָא יֶהֱווֹן טָעֲנִין עַרְקָא עַל מֵינוֹקַיָא. רַבִּי שְׁמוּאֵל בַּר רַב יִצְחָק הֲוָה מְפַקֵּד לְסָפְרַיָא וּלְמַתְנְיָנַיָּא בְּאִלֵּין יוֹמַיָא דְּיֶהֱווֹן מְפַטְרִין טַלַּיָּא בְּאַרְבַּע שָׁעִין, (תהלים צא, ז): יִפֹּל מִצִּדְךָ וגו', רַב יִצְחָק אָמַר הַיָּד שֶׁהִיא שׁוֹלֶטֶת עַל מִצְוָה אֶחָת, זוֹ מִצְוַת תְּפִלִּין, כְּתִיב בָּהּ: יִפֹּל מִצִּדְךָ אֶלֶף, שֶׁנִּמְסַר לָהּ אֶלֶף מַלְאָכִים לְשָׁמְרוֹ, אֲבָל הַיָּמִין שֶׁהִיא שׁוֹלֶטֶת בְּמִצְווֹת הַרְבֵּה, וּרְבָבָה מִימִינֶךָ, רְבָבוֹת שֶׁל מַלְאָכִים נִמְסָרִים לָהּ. אָמַר רַבִּי חֲנִינָא בֶּן רַבִּי אַבָּהוּ, אֵינוֹ אוֹמֵר יִמָּסְרוּ לָךְ, אֶלָּא יִפֹּל, אִם בָּאִים אֶלֶף מַזִּיקִים הֵם נוֹפְלִים מִן הַצַּד שֶׁהִיא שׁוֹלֶטֶת עַל מִצְוָה אַחַת, וְאִם בָּאִים הֵם רִבּוֹא מַזִּיקִין הֵם נוֹפְלִים לִפְנֵי הַצַּד שֶׁהִיא שׁוֹלֶטֶת בְּמִצְווֹת הַרְבֵּה. בְּנֹהַג שֶׁבָּעוֹלָם אָדָם נִמְסַר לְאֶלֶף אִישׁ עָלָיו לָזוּן אוֹתָם, לָמָּה, שֶׁהֵן מוּסָרִין לוֹ לְשָׁמְרוֹ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מוֹסֵר לָאָדָם הַזֶּה אֶלֶף מַלְאָכִים מִשְֹּׂמֹאלוֹ וְרִבּוֹא מִימִינוֹ לְטוֹבָתוֹ וּלְשָׁמְרוֹ, אֵלֶיךָ לֹא יִגָּשׁ, שֶׁתָּזוּן אוֹתָם, (תהלים צא, ח): רַק בְּעֵינֶיךָ תַבִּיט שַׁלְוָתְךָ, (תהלים צא, ח): וְשִׁלּוּמַת רְשָׁעִים תִּרְאֶה, מַה שֶּׁיְשַׁלֵּם הַקָּדוֹשׁ בָּרוּךְ הוּא לָרְשָׁעִים כְּמַעֲשֵׂיהֶם תִּרְאֶה, (תהלים צא, ט): כִּי אַתָּה ה' מַחְסִי וגו', אָמַר רַבִּי חֲנִינָא אָמְרוּ יִשְׂרָאֵל, הַקָּדוֹשׁ בָּרוּךְ הוּא, אַתָּה נוֹתֵן אֶת הַתּוֹרָה בַּתַּחְתּוֹנִים אֶצְלֵנוּ, וּשְׁכִינָתְךָ תַּשְׁרֶה בָּעֶלְיוֹנִים, הֲדָא הוּא דִכְתִיב: כִּי אַתָּה ה' מַחְסִי, שֶׁנָּתַתָּ לִי תּוֹרָתְךָ, וְעֶלְיוֹן שַׂמְתָּ מְעוֹנֶךָ, וְאַתָּה שַׂמְתָּ מְעוֹנְךָ בָּעֶלְיוֹנִים, (תהלים צא, י): לֹא תְאֻנֶּה אֵלֶיךָ רָעָה, כְּמָה דְתֵימָא (משלי יב, כא): לֹא יְאֻנֶּה לַצַּדִּיק כָּל אָוֶן, (תהלים צא, י): וְנֶגַע לֹא יִקְרַב בְּאָהֳלֶךָ, אָמַר רַבִּי יוֹחָנָן, עַד שֶׁלֹא הוּקַם הַמִּשְׁכָּן הָיוּ הַמַּזִּיקִין מִתְגָּרִין בָּעוֹלָם לַבְּרִיּוֹת, וּמִשֶּׁהוּקַם הַמִּשְׁכָּן שֶׁשָּׁרָה הַשְּׁכִינָה לְמַטָּה, כָּלוּ הַמַּזִּיקִין מִן הָעוֹלָם, הֲדָא הוּא דִכְתִיב: וְנֶגַע לֹא יִקְרַב בְּאָהֳלֶךָ, זֶה אֹהֶל מוֹעֵד. אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ מַה לְּךָ אֵצֶל סֵפֶר תְּהִלִּים, וַהֲלֹא בִּמְקוֹמוֹ אֵינוֹ חָסֵר (במדבר ו, כד): יְבָרֶכְךָ ה' וְיִשְׁמְרֶךָ, מִן הַמַּזִּיקִין, אֵימָתַי, וַיְהִי בְּיוֹם כַּלּוֹת משֶׁה, מַהוּ בְּיוֹם כַּלּוֹת, שֶׁכָּלוּ הַמַּזִּיקִין מִן הָעוֹלָם.

107. Ammianus Marcellinus, History, 23.5.10, 25.10.1-25.10.4 (4th cent. CE - 4th cent. CE) Tagged with subjects: •anger, divine Found in books: Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 125

23.5.10. However, the Etruscan soothsayers, who accompanied the other adepts in interpreting prodigies, since they were not believed when they often tried to prevent this campaign, now brought out their books on war, and showed that this sign was adverse and prohibitory to a prince invading another’s territory, even though he was in the right. 25.10.1. After this business had been thus attended to, we came by long marches to Antioch; where for successive days, as though the divinity were angered, many fearful portents were seen, which those skilled in such signs declared would have sad results. 25.10.2. For the statue of the Caesar Maximianus, which stood in the vestibule of the royal palace, suddenly dropped the brazen ball, in the form of the globe of heaven, which it was holding, Cf. xxi. 14, 1, note. the beams of the council hall gave forth an awful creaking, and in broad daylight comets were seen, about which the views of those versed in natural history are at variance. Cf. Pliny, N.H. ii. 91 ff. 25.10.3. For some think that they are so called because they are numerous stars united in one body, Democritus and Anaxagoras, cf. Arist., Meteor. 1, 1; opposed by Sen. Nat., Quaest. vii. 7. and send out writhing fires resembling hair. The view of Aristotle and the Peripatetics; cometa is from coma (Greek κομη ), hair. This opinion, which is nearest the truth, is attributed by Aristotle and Plutarch to Pythagoras. Others believe that they take fire from the dryer exhalations of the earth, which gradually rise higher. Others again think that the rays streaming from the sun are prevented by the interposition of a heavier cloud from going downward, and when the brightness is suffused through the thick substance, it presents to men’s eyes a kind of star-spangled light. Yet others have formed the opinion that this phenomenon occurs when an unusually high cloud is lit up by the nearness of the eternal fires, or at any rate, that comets are stars like the rest, the appointed times of whose rising and setting I.e. their appearance and disappearance. are not understood by human minds. Many other theories about comets are to be found in the writings of those who are skilled in knowledge of the universe; but from discussing these I am prevented by my haste to continue my narrative. 25.10.4. The emperor lingered for a time at Antioch, bowed down by the weight of divers cares, but pursued by an extraordinary desire for getting out of the place. Accordingly, he left there on a day in the dead of winter, sparing neither horse nor man, although many signs (as has been said) forbade, and entered Tarsus, the famous city of Cilicia, of whose origin I have already spoken. Cf. xiv. 8, 3.

113. Lucretius, Pharsalia, 6.1096-6.1097 Tagged with subjects: •anger, divine Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 337

114. Epigraphy, Ogis, 532 Tagged with subjects: •anger, wrath, divine Found in books: Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 19

115. Epigraphy, Ils, 8781 Tagged with subjects: •anger, wrath, divine Found in books: Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 19

116. Anon., Anthologia Latina, 708 Tagged with subjects: •anger, divine Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 102

117. Ennius, Phoenix, 36, 4, 3 Tagged with subjects: •nan Found in books: Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 51

118. Epigraphy, Cil, 6.492-6.494 Tagged with subjects: •anger, divine Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 205

121. Anon., 4 Baruch, 9.1-9.4 Tagged with subjects: •anger, divine Found in books: Levison (2023), The Greek Life of Adam and Eve. 833

9.1. Now those who were with Jeremiah were rejoicing and offeringsacrifices on behalf of the people for nine days. 9.2. But on the tenth, Jeremiah alone offered sacrifice. 9.3. And he prayed a prayer, saying: Holy, holy, holy, fragrant aroma of the living trees, true light that enlightens me until I ascend to you; 9.4. For your mercy, I beg you -- for the sweet voice of the two seraphim, I beg -- for another fragrant aroma.

122. Etymologicum Magnum Auctum, Etymologicum Magnum, None Tagged with subjects: •anger, divine Found in books: Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 47

123. Valerius Maximus, Memorable Deeds And Sayings, None Tagged with subjects: •nan Found in books: Mueller (2002), Roman Religion in Valerius Maximus, 110

124. Vergil, Aeneis, 1.3-1.4, 1.11, 2.351-2.352, 2.402, 2.428, 2.602-2.603, 2.622-2.623, 2.647-2.649, 3.476, 4.669-4.671, 6.566-6.569, 6.585-6.594, 6.851-6.853, 7.64, 7.305, 8.431-8.432, 10.758-10.759, 11.232-11.233, 11.477-11.481, 12.503-12.504, 12.830-12.831, 12.845, 12.865, 12.895 Tagged with subjects: •nan Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 167, 236, 237, 238, 239, 249; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 16; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 216, 276

1.3. to Italy , the blest Lavinian strand. 1.4. Smitten of storms he was on land and sea 2.351. on to the well-known strand. The King displayed 2.352. torch from his own ship, and Sinon then, 2.402. of that wide realm, which, after wandering far, 2.428. defensive gather. Frenzy and vast rage 2.603. Thus were our hearts inflamed to stand and strike 2.622. It fell with instantaneous crash of thunder 2.623. along the Danaan host in ruin wide. 2.647. and Priam's own; upon its sacred bourne 2.648. the sentry, all in arms, kept watch and ward. 2.649. Confusion, groans, and piteous turmoil 3.476. In Troy she bore him—is he mourning still 4.669. lies the last Aethiop land, where Atlas tall 4.670. lifts on his shoulder the wide wheel of heaven, 4.671. tudded with burning stars. From thence is come 6.566. The vital essence. Willingly, alas! 6.567. They now would suffer need, or burdens bear, 6.568. If only life were given! But Fate forbids. 6.569. Around them winds the sad, unlovely wave 6.585. Roamed through a mighty wood. The Trojan's eyes 6.586. Beheld her near him through the murky gloom, 6.587. As when, in her young month and crescent pale, 6.588. One sees th' o'er-clouded moon, or thinks he sees. 6.589. Down dropped his tears, and thus he fondly spoke: 6.590. “0 suffering Dido! Were those tidings true 6.591. That thou didst fling thee on the fatal steel? 6.592. Thy death, ah me! I dealt it. But I swear 6.593. By stars above us, by the powers in Heaven, 6.594. Or whatsoever oath ye dead believe, 6.851. Eridanus, through forests rolling free. 6.852. Here dwell the brave who for their native land 6.853. Fell wounded on the field; here holy priests 7.64. to King Latinus' body no heirs male: 7.305. has sued us to be friends. But Fate's decree 8.431. untroubled peace to all his peoples gave. 8.432. But after slow decline arrived an age 10.758. though all in Turnus' van; and Numa bold 10.759. and Camers tawny-tressed, the son and heir 11.232. ince I but linger out a life I loathe, 11.233. without my Pallas, nothing but thy sword 11.477. fling thy poor countrymen in danger's way, 11.478. O chief and fountain of all Latium 's pain? 11.479. War will not save us. Not a voice but sues 11.480. for peace, O Turnus! and, not less than peace, 11.481. its one inviolable pledge. Behold, 12.503. Chloreus and Dares, and Thymoetes thrown 12.504. heer off the shoulders of his balking steed. 12.830. pursued a scattered few; but less his speed, 12.831. for less and less his worn steeds worked his will; 12.845. to keep yon city safe. Aeneas now 12.865. divide his arms for spoil and keep his bones. 12.895. the brunt of battle; round us closely draw

125. Vergil, Georgics, 3.478 Tagged with subjects: •anger, divine Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 337

3.478. Hic quondam morbo caeli miseranda coorta est

126. Anon., Leges Publicae, 1.3 Tagged with subjects: •divine anger, tisha bav and Found in books: Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 29, 30

127. Epigraphy, Ig, None Tagged with subjects: •nan Found in books: nan nan

128. Homeric Hymns, Bacch., 12-14, 38-41, 15 Tagged with subjects: •nan Found in books: Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 169

130. Homeric Hymns, Cer., 197, 194 Tagged with subjects: •nan Found in books: Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 169

131. Epigraphy, Tam, 5.1.535 Tagged with subjects: •anger, divine Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 125

132. Various, Anthologia Palatina, 9.387 Tagged with subjects: •anger, divine Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 102

134. Babylonian Talmud, Avodah Zarah, None Tagged with subjects: •theology, of divine anger Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 193

4b. (במדבר כד, טז) ויודע דעת עליון אפשר דעת בהמתו לא הוה ידע דעת עליון מי הוה ידע,מאי דעת בהמתו לא הוה ידע בעידנא דחזו ליה דהוה רכיב אחמריה אמרו ליה מאי טעמא לא רכבתא אסוסיא אמר להו ברטיבא שדאי ליה מיד ותאמר האתון הלא אנכי אתונך אמר לה לטעינא בעלמא,אמרה ליה אשר רכבת עלי אמר לה אקראי בעלמא אמרה ליה מעודך ועד היום הזה ולא עוד אלא שאני עושה לך רכיבות ביום ואישות בלילה כתיב הכא ההסכן הסכנתי וכתיב התם (מלכים א א, ב) ותהי לו סוכנת,אלא מאי ויודע דעת עליון שהיה יודע לכוין אותה שעה שהקב"ה כועס בה והיינו דקאמר להו נביא (מיכה ו, ה) עמי זכר נא מה יעץ בלק מלך מואב ומה ענה אותו בלעם בן בעור מן השטים ועד הגלגל למען דעת צדקות ה',א"ר אלעזר אמר להן הקב"ה לישראל עמי ראו כמה צדקות עשיתי עמכם שלא כעסתי עליכם כל אותן הימים שאם כעסתי עליכם לא נשתייר מעובדי כוכבים משונאיהם של ישראל שריד ופליט והיינו דקאמר ליה בלעם לבלק (במדבר כג, ח) מה אקב לא קבה אל ומה אזעם לא זעם ה',וכמה זעמו רגע וכמה רגע אמר אמימר ואיתימא רבינא רגע כמימריה ומנלן דרגע הוה ריתחיה דכתיב (תהלים ל, ו) כי רגע באפו חיים ברצונו ואיבעית אימא מהכא (ישעיהו כו, כ) חבי כמעט רגע עד יעבור זעם,אימת רתח אמר אביי בתלת שעי קמייתא כי חיורא כרבלתא דתרנגולא כל שעתא ושעתא מחוור חיורא כל שעתא אית ביה סורייקי סומקי ההיא שעתא לית ביה סורייקי סומקי,רבי יהושע בן לוי הוה מצער ליה ההוא מינא [בקראי יומא חד] נקט תרנגולא [ואוקמיה בין כרעיה דערסא] ועיין ביה סבר כי מטא ההיא שעתא אלטייה כי מטא ההיא שעתא נימנם,אמר שמע מינה לאו אורח ארעא למיעבד הכי [ורחמיו על כל מעשיו כתיב] וכתיב (משלי יז, כו) גם ענוש לצדיק לא טוב,תנא משמיה דר"מ בשעה שהמלכים מניחין כתריהן בראשיהן ומשתחוין לחמה מיד כועס [הקב"ה] אמר רב יוסף לא ליצלי איניש צלותא דמוספי בתלת שעי קמייתא דיומא ביומא קמא דריש שתא ביחיד דלמא כיון דמפקיד דינא דלמא מעייני בעובדיה ודחפו ליה מידחי,אי הכי דצבור נמי דצבור נפישא זכותיה אי הכי דיחיד דצפרא נמי לא כיון דאיכא צבורא דקא מצלו לא קא מדחי,והא אמרת שלש ראשונות הקב"ה יושב ועוסק בתורה איפוך,ואיבעית אימא לעולם לא תיפוך תורה דכתיב בה אמת דכתיב (משלי כג, כג) אמת קנה ואל תמכור אין הקב"ה עושה לפנים משורת הדין דין דלא כתיב ביה אמת הקב"ה עושה לפנים משורת הדין:,יום מעיד טרף בעגל סימן: גופא אמר רבי יהושע בן לוי מאי דכתיב (דברים ז, יא) אשר אנכי מצוך היום לעשותם היום לעשותם ולא למחר לעשותם היום לעשותם ולא היום ליטול שכרן,אמר רבי יהושע בן לוי כל מצות שישראל עושין בעולם הזה באות ומעידות אותם לעולם הבא שנאמר (ישעיהו מג, ט) יתנו עידיהם ויצדקו ישמעו ויאמרו אמת יתנו עידיהם ויצדקו אלו ישראל ישמעו ויאמרו אמת אלו עובדי כוכבים,ואמר רבי יהושע בן לוי כל מצות שישראל עושין בעולם הזה באות וטורפות אותם לעובדי כוכבים לעולם הבא על פניהם שנאמר (דברים ד, ו) ושמרתם ועשיתם כי היא חכמתכם ובינתכם לעיני העמים נגד העמים לא נאמר אלא לעיני העמים מלמד שבאות וטורפות לעובדי כוכבים על פניהם לעוה"ב,וא"ר יהושע בן לוי לא עשו ישראל את העגל אלא ליתן פתחון פה לבעלי תשובה שנאמר (דברים ה, כה) מי יתן והיה לבבם זה להם ליראה אותי כל הימים וגו',והיינו דא"ר יוחנן משום ר"ש בן יוחאי לא דוד ראוי לאותו מעשה ולא ישראל ראוין לאותו מעשה לא דוד ראוי לאותו מעשה דכתיב (תהלים קט, כב) ולבי חלל בקרבי,ולא ישראל ראוין לאותו מעשה דכתיב מי יתן והיה לבבם זה להם ליראה אותי כל הימים אלא למה עשו

4b. b “And knows the knowledge of the Most High” /b (Numbers 24:16). Now, this should not be understood to mean that Balaam knew the thoughts of God, as is it b possible /b that Balaam b did not know the mind of his animal, and /b yet b he did know the mind of the Most High? /b ,The Gemara clarifies: b What /b is meant by the claim that Balaam b did not know the mind of his animal? When /b the princes of Moab b saw that /b Balaam b was riding on his donkey, they said to him: What is the reason /b that b you do not ride upon a horse, /b which is more fitting for you? Balaam b said to them: /b I am riding on a donkey because b I left /b my horse b in a meadow /b to graze. b Immediately: “And the donkey said /b to Balaam: b Am not I your donkey?” /b (Numbers 22:30), i.e., the donkey you always use. Balaam b said to it: For /b carrying b burdens only, /b not for riding.,The donkey further b said to /b Balaam: b “Upon which you have ridden.” /b Balaam b said to it: Merely at irregular occurrences. /b The donkey b said to him: “All your life long unto this day” /b (Numbers 22:30). The donkey added: b And moreover, I perform for you riding during the day, and marriage, /b i.e., intercourse, b during the night. /b The Gemara explains: This is derived from the following comparison: b It is written here /b that Balaam’s donkey said: b “Was I ever wont [ i hahasken hiskanti /i ] to do so to you” /b (Numbers 22:30), b and it is written there, /b with regard to Abishag the Shunammite and King David: b “And be a companion [ i sokhenet /i ] unto him; /b and let her lie in your bosom” (I Kings 1:2). This teaches that the term i hiskanti /i alludes to sexual intercourse.,The Gemara returns to its previous question: b Rather, what /b is the meaning of: b “And knows the knowledge of the Most High” /b (Numbers 24:16)? It means b that he was able to determine /b precisely b the hour at which the Holy One, Blessed be He, is angry. /b At that moment Balaam would utter his curse and, through God’s anger, it would be fulfilled. b And this is what the prophet said to /b the Jewish people: b “O My people, remember now what Balak, king of Moab, devised, and what Balaam, son of Beor, answered him; from Shittim unto Gilgal, that you may know the righteous acts of the Lord” /b (Micah 6:5)., b Rabbi Elazar says, /b in explanation of that verse: b The Holy One, Blessed be He, said to the Jewish people: My nation, see how many acts of kindness I performed for you, that I did not become angry at you during all of those days /b when Balaam attempted to curse the Jewish people, and he was not able to find a moment of divine anger. b As, had I become angry at you, there would not have remained a remt or a refugee among the enemies of the Jewish people, /b a euphemism for the Jewish people themselves. Instead, God restrained His anger and Balaam’s curse went unfulfilled. b And this is what Balaam said to Balak: /b Since God is not becoming angry, I can do nothing, as: b “How shall I curse whom God has not cursed? And how shall I execrate whom the Lord has not execrated”? /b (Numbers 23:8).,The Gemara further discusses this matter: b And how /b long does b His indignation /b last? It lasts b a moment. And how /b long is b a moment? Ameimar, and some say Ravina, said: /b It lasts b as /b long as it takes b to say /b the word b moment [ i rega /i ]. /b The Gemara asks: b And from where do we /b derive b that /b God’s b anger /b lasts for only b a moment? As it is written: “His anger is but for a moment; His favor, for a lifetime” /b (Psalms 30:6). b And if you wish, say /b instead that it is derived b from here: “Hide yourself for a brief moment, until the anger passes” /b (Isaiah 26:20), meaning that God’s anger passes in a mere moment.,The Gemara asks: b When /b is God b angry? Abaye said: During the first three hours /b of the day, b when the crest of the rooster whitens /b in the sun, as though life has left the rooster and it suddenly turns white, that is when God is angry. The Gemara asks: Doesn’t its crest b whiten each and every hour? /b How can this serve as a sign? The Gemara answers: The difference is that b every /b other b hour there /b remain b red streaks [ i surayekei /i ] /b in the rooster’s crest, whereas at b that hour /b of His anger b there are no red streaks in /b its crest.,The Gemara relates: b A certain heretic would distress Rabi Yehoshua ben Levi /b by incessantly challenging him as to the meaning b of verses. One day, /b Rabbi Yehoshua ben Levi b took a rooster and placed it between the legs of the bed /b upon which he sat, b and looked at it. He thought: When that moment /b of God’s anger b arrives, I will curse /b the heretic and be rid of b him. When that moment /b of God’s anger b arrived, /b Rabbi Yehoshua ben Levi b fell asleep /b and missed the opportunity to curse the heretic.,Upon awakening, Rabbi Yehoshua ben Levi b said: /b I can b conclude from /b the fact that I fell asleep that it is b not proper conduct to do this, /b to curse people, even if they are wicked, as the verse: b “And His tender mercies are over all His works” /b (Psalms 145:9) b is written /b even with regard to sinners. b And /b moreover, it is inappropriate to cause the punishment of another, as b it is written: “Punishment, even for the righteous, is not good” /b (Proverbs 17:26). Even for a righteous person, it is improper to punish another.,In explanation of the cause of God’s anger, b it is taught in the name of Rabbi Meir: When the kings /b wake up and b place their crowns on their heads and bow down to the sun, the Holy One, Blessed be He, immediately grows angry. /b This is why God’s anger occurs during the first three hours of the day. b Rav Yosef says: A person should not recite the additional prayers during the first three hours of the day on the first day of Rosh HaShana /b if he is praying b individually, /b as, b since the judgment /b of the entire world b is reckoned /b then, b perhaps /b the Heavenly court b will scrutinize his actions and reject him. /b ,The Gemara raises a difficulty: b If that is so, /b the prayer b of the community /b should not be recited at that time b as well. /b The Gemara explains: The prayer b of the community /b is not rejected even at this time, due to b its many merits. /b The Gemara asks: b If that is so, /b then shouldn’t the b morning /b prayer b of /b one who is praying b individually also not /b be recited at this time? The Gemara answers: b Since there is /b in all places b a community that prays /b the morning prayer at that same time, his prayer b is not rejected. /b By contrast, the additional prayer is recited at different times by different communities, as unlike the morning prayer it does not have a fixed time but can be recited at any point during the day.,The Gemara raises another difficulty: b But didn’t you say /b that b during the first three hours of the day The Holy One, Blessed be He, sits and engages in Torah /b study, and He engages in judgment only during the second set of three hours? The Gemara answers: b Reverse /b the order so that it is stated that He sits in judgment during the first three hours of the day., b And if you wish, say /b instead: b Actually, do not reverse /b the order. Rather, this is the reason that an individual should not recite the additional prayer during the first three hours of the day when God is engaged in Torah study: In the case of the b Torah, with regard to which it is written: Truth, as it is written: “Buy the truth, and sell it not” /b (Proverbs 23:23), b the Holy One, Blessed be He, does not act /b in a manner that is b beyond the letter of the law. /b But with regard to b judgment, with regard to which it is not written: Truth, /b but it is a process that involves mercy and compromise, b the Holy One, Blessed be He, /b can b act /b in a manner that is b beyond the letter of the law. /b ,§ The Gemara presents b a mnemonic /b for the ensuing statements of Rabbi Yehoshua ben Levi: b Today, bear witness, shake, the /b golden b calf. /b The Gemara returns to an earlier discussion (3a), first by citing b the /b matter b itself. Rabbi Yehoshua ben Levi says: What /b is the meaning of that b which is written: “Which I command you this day, to do them” /b (Deuteronomy 7:11)? This verse teaches that b today /b is the time b to do them, /b i.e., to perform the mitzvot, in this world, b but tomorrow, /b in the World-to-Come, b is not /b the time b to do them. /b Furthermore, b today /b is the time b to do them, but today is not /b the time b to receive /b one’s b reward, /b which is given in the World-to-Come., b Rabbi Yehoshua ben Levi says: All of the mitzvot that the Jews perform in this word /b will b come and bear witness for them in the World-to-Come, as it is stated: “Let them bring their witnesses that they may be justified, and let them hear, and say: It is truth” /b (Isaiah 43:9). He explains: b “Let them bring their witnesses that they may be justified”; these are /b referring to b the Jews. “And let them hear, and say: It is truth”; these are /b referring to b the nations of the world. /b , b And Rabbi Yehoshua ben Levi says: All of the mitzvot that the Jewish people perform in this world /b will b come and strike the faces of the nations of the world in the World-to-Come, as it is stated: “Observe therefore and do them; for this is your wisdom and your understanding in the eyes of the nations” /b (Deuteronomy 4:6). It b is not stated: Before the nations; rather, /b the verse states: b “In the eyes of the nations,” /b which taken literally b teaches that they /b will b come and strike the faces of the nations of the world in the World-to-Come. /b , b And Rabbi Yehoshua ben Levi says: The Jewish people fashioned the /b Golden b Calf /b (see Exodus, chapter 32) b only to give a claim to penitents, as it is stated /b after the revelation at Sinai: b “Who would give that they had such a heart as this always, to fear Me, /b and keep all My commandments, that it might be good for them, and with their children b forever” /b (Deuteronomy 5:25). If the nation was truly at such a lofty spiritual state, how could they worship the Golden Calf? Rather, their sin occurred so that it would be made clear that one can repent for any sin, as even a sin as severe as the Golden Calf was forgiven., b And this is /b similar to that b which Rabbi Yoḥa says in the name of Rabbi Shimon ben Yoḥai: David was not fit to /b act as he did in b that incident /b involving Bathsheba, b and the Jewish people were not fit to /b act as they did in b that incident /b of the Golden Calf. b David was not fit to /b act as he did in b that incident /b involving Bathsheba (see II Samuel, chapter 11), b as it is written: “And my heart is wounded within me” /b (Psalms 109:22), i.e., he had vanquished his evil inclination, and therefore it should not have been able to rule over him to that extent., b And /b likewise b the Jewish people were not fit to /b act as they did in b that incident /b of the Golden Calf, b as it is written /b with regard to the Jewish people of that time: b “Who would give that they had such a heart as this always, to fear Me /b and keep all My commandments, that it might be good for them, and with their children b forever” /b (Deuteronomy 5:25). b Rather, why did they perform /b these sins?

135. Valerius Flaccus Gaius, Argonautica, 2.436 Tagged with subjects: •anger, divine Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 102

136. Anon., Vita Marcelli, 31 Tagged with subjects: •anger, divine Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 200

137. Homeric Hymns, Ven., 156 Tagged with subjects: •danger, of divine gaze Found in books: Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 169

138. Anon., Martyrdom And Ascension of Isaiah, 3.10 Tagged with subjects: •anger, wrath, divine Found in books: Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 153

Tiresias: The Ancient Mediterranean Religions Source Database