1. Hebrew Bible, Numbers, 15.22-15.31 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •marcionite thinking, on divine judgment Found in books: Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 105| 15.22. "וְכִי תִשְׁגּוּ וְלֹא תַעֲשׂוּ אֵת כָּל־הַמִּצְוֺת הָאֵלֶּה אֲשֶׁר־דִּבֶּר יְהוָה אֶל־מֹשֶׁה׃", 15.23. "אֵת כָּל־אֲשֶׁר צִוָּה יְהוָה אֲלֵיכֶם בְּיַד־מֹשֶׁה מִן־הַיּוֹם אֲשֶׁר צִוָּה יְהוָה וָהָלְאָה לְדֹרֹתֵיכֶם׃", 15.24. "וְהָיָה אִם מֵעֵינֵי הָעֵדָה נֶעֶשְׂתָה לִשְׁגָגָה וְעָשׂוּ כָל־הָעֵדָה פַּר בֶּן־בָּקָר אֶחָד לְעֹלָה לְרֵיחַ נִיחֹחַ לַיהוָה וּמִנְחָתוֹ וְנִסְכּוֹ כַּמִּשְׁפָּט וּשְׂעִיר־עִזִּים אֶחָד לְחַטָּת׃", 15.25. "וְכִפֶּר הַכֹּהֵן עַל־כָּל־עֲדַת בְּנֵי יִשְׂרָאֵל וְנִסְלַח לָהֶם כִּי־שְׁגָגָה הִוא וְהֵם הֵבִיאוּ אֶת־קָרְבָּנָם אִשֶּׁה לַיהוָה וְחַטָּאתָם לִפְנֵי יְהוָה עַל־שִׁגְגָתָם׃", 15.26. "וְנִסְלַח לְכָל־עֲדַת בְּנֵי יִשְׂרָאֵל וְלַגֵּר הַגָּר בְּתוֹכָם כִּי לְכָל־הָעָם בִּשְׁגָגָה׃", 15.27. "וְאִם־נֶפֶשׁ אַחַת תֶּחֱטָא בִשְׁגָגָה וְהִקְרִיבָה עֵז בַּת־שְׁנָתָהּ לְחַטָּאת׃", 15.28. "וְכִפֶּר הַכֹּהֵן עַל־הַנֶּפֶשׁ הַשֹּׁגֶגֶת בְּחֶטְאָה בִשְׁגָגָה לִפְנֵי יְהוָה לְכַפֵּר עָלָיו וְנִסְלַח לוֹ׃", 15.29. "הָאֶזְרָח בִּבְנֵי יִשְׂרָאֵל וְלַגֵּר הַגָּר בְּתוֹכָם תּוֹרָה אַחַת יִהְיֶה לָכֶם לָעֹשֶׂה בִּשְׁגָגָה׃", 15.31. "כִּי דְבַר־יְהוָה בָּזָה וְאֶת־מִצְוָתוֹ הֵפַר הִכָּרֵת תִּכָּרֵת הַנֶּפֶשׁ הַהִוא עֲוֺנָה בָהּ׃", | 15.22. "And when ye shall err, and not observe all these commandments, which the LORD hath spoken unto Moses,", 15.23. "even all that the LORD hath commanded you by the hand of Moses, from the day that the LORD gave commandment, and onward throughout your generations;", 15.24. "then it shall be, if it be done in error by the congregation, it being hid from their eyes, that all the congregation shall offer one young bullock for a burnt-offering, for a sweet savour unto the LORD—with the meal-offering thereof, and the drink-offering thereof, according to the ordice—and one he-goat for a sin-offering.", 15.25. "And the priest shall make atonement for all the congregation of the children of Israel, and they shall be forgiven; for it was an error, and they have brought their offering, an offering made by fire unto the LORD, and their sin-offering before the LORD, for their error.", 15.26. "And all the congregation of the children of Israel shall be forgiven, and the stranger that sojourneth among them; for in respect of all the people it was done in error.", 15.27. "And if one person sin through error, then he shall offer a she-goat of the first year for a sin-offering.", 15.28. "And the priest shall make atonement for the soul that erreth, when he sinneth through error, before the LORD, to make atonement for him; and he shall be forgiven,", 15.29. "both he that is home-born among the children of Israel, and the stranger that sojourneth among them: ye shall have one law for him that doeth aught in error.", 15.30. "But the soul that doeth aught with a high hand, whether he be home-born or a stranger, the same blasphemeth the LORD; and that soul shall be cut off from among his people.", 15.31. "Because he hath despised the word of the LORD, and hath broken His commandment; that soul shall utterly be cut off, his iniquity shall be upon him.", |
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2. Hebrew Bible, Joel, 3.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •divine judgment Found in books: Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 67| 3.4. "הַשֶּׁמֶשׁ יֵהָפֵךְ לְחֹשֶׁךְ וְהַיָּרֵחַ לְדָם לִפְנֵי בּוֹא יוֹם יְהוָה הַגָּדוֹל וְהַנּוֹרָא׃" | 3.4. "The sun shall be turned into darkness, And the moon into blood, Before the great and terrible day of the LORD come." |
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3. Hebrew Bible, Proverbs, 8.22, 20.22, 24.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •judgment (divine) •marcionite thinking, on divine judgment •divine judgment Found in books: Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 9; Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 70; Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 125| 8.22. "יְהוָה קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז׃", 20.22. "אַל־תֹּאמַר אֲשַׁלְּמָה־רָע קַוֵּה לַיהוָה וְיֹשַׁע לָךְ׃", 24.12. "כִּי־תֹאמַר הֵן לֹא־יָדַעְנוּ זֶה הֲלֹא־תֹכֵן לִבּוֹת הוּא־יָבִין וְנֹצֵר נַפְשְׁךָ הוּא יֵדָע וְהֵשִׁיב לְאָדָם כְּפָעֳלוֹ׃", | 8.22. "The LORD made me as the beginning of His way, The first of His works of old.", 20.22. "Say not thou: ‘I will requite evil’; wait for the LORD, and He will save thee.", 24.12. "If thou sayest: ‘Behold, we knew not this’, Doth not He that weigheth the hearts consider it? And He that keepeth thy soul, doth not He know it? And shall not He render to every man according to his works?", |
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4. Hebrew Bible, Psalms, 28.4, 62.12, 64.7, 91.13, 118.10-118.13, 118.15, 118.19, 119.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •divine judgment •judgment, divine •marcionite thinking, on divine judgment Found in books: Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 70; Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 109, 110; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 24, 78| 28.4. "תֶּן־לָהֶם כְּפָעֳלָם וּכְרֹעַ מַעַלְלֵיהֶם כְּמַעֲשֵׂה יְדֵיהֶם תֵּן לָהֶם הָשֵׁב גְּמוּלָם לָהֶם׃", 62.12. "אַחַת דִּבֶּר אֱלֹהִים שְׁתַּיִם־זוּ שָׁמָעְתִּי כִּי עֹז לֵאלֹהִים׃", 64.7. "יַחְפְּשׂוּ־עוֹלֹת תַּמְנוּ חֵפֶשׂ מְחֻפָּשׂ וְקֶרֶב אִישׁ וְלֵב עָמֹק׃", 91.13. "עַל־שַׁחַל וָפֶתֶן תִּדְרֹךְ תִּרְמֹס כְּפִיר וְתַנִּין׃", 118.11. "סַבּוּנִי גַם־סְבָבוּנִי בְּשֵׁם יְהוָה כִּי אֲמִילַם׃", 118.12. "סַבּוּנִי כִדְבוֹרִים דֹּעֲכוּ כְּאֵשׁ קוֹצִים בְּשֵׁם יְהוָה כִּי אֲמִילַם׃", 118.13. "דַּחֹה דְחִיתַנִי לִנְפֹּל וַיהוָה עֲזָרָנִי׃", 118.15. "קוֹל רִנָּה וִישׁוּעָה בְּאָהֳלֵי צַדִּיקִים יְמִין יְהוָה עֹשָׂה חָיִל׃", 118.19. "פִּתְחוּ־לִי שַׁעֲרֵי־צֶדֶק אָבֹא־בָם אוֹדֶה יָהּ׃", 119.2. "גָּרְסָה נַפְשִׁי לְתַאֲבָה אֶל־מִשְׁפָּטֶיךָ בְכָל־עֵת׃", 119.2. "אַשְׁרֵי נֹצְרֵי עֵדֹתָיו בְּכָל־לֵב יִדְרְשׁוּהוּ׃", | 28.4. "Give them according to their deeds, and according to the evil of their endeavours; Give them after the work of their hands; Render to them their desert.", 62.12. "God hath spoken once, Twice have I heard this: That strength belongeth unto God;", 64.7. "They search out iniquities, they have accomplished a diligent search; even in the inward thought of every one, and the deep heart.", 91.13. "Thou shalt tread upon the lion and asp; The young lion and the serpent shalt thou trample under feet.", 118.10. "All nations compass me about; Verily, in the name of the LORD I will cut them off.", 118.11. "They compass me about, yea, they compass me about; Verily, in the name of the LORD I will cut them off.", 118.12. "They compass me about like bees; They are quenched as the fire of thorns; Verily, in the name of the LORD I will cut them off.", 118.13. "Thou didst thrust sore at me that I might fall; But the LORD helped me.", 118.15. "The voice of rejoicing and salvation is in the tents of the righteous; The right hand of the LORD doeth valiantly.", 118.19. "Open to me the gates of righteousness; I will enter into them, I will give thanks unto the LORD.", 119.2. "Happy are they that keep His testimonies, that seek Him with the whole heart.", |
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5. Hebrew Bible, Job, 5.8-5.9, 9.10, 9.12, 34.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •judgment, divine •divine judgment Found in books: Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 70; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 78| 5.8. "אוּלָם אֲנִי אֶדְרֹשׁ אֶל־אֵל וְאֶל־אֱלֹהִים אָשִׂים דִּבְרָתִי׃", 5.9. "עֹשֶׂה גְדֹלוֹת וְאֵין חֵקֶר נִפְלָאוֹת עַד־אֵין מִסְפָּר׃", 9.12. "הֵן יַחְתֹּף מִי יְשִׁיבֶנּוּ מִי־יֹאמַר אֵלָיו מַה־תַּעֲשֶׂה׃", 34.11. "כִּי פֹעַל אָדָם יְשַׁלֶּם־לוֹ וּכְאֹרַח אִישׁ יַמְצִאֶנּוּ׃", | 5.8. "But as for me, I would seek unto God, And unto God would I commit my cause;", 5.9. "Who doeth great things and unsearchable, Marvellous things without number;", 9.10. "Who doeth great things past finding out; Yea, marvellous things without number.", 9.12. "Behold, He snatcheth away, who can hinder Him? Who will say unto Him: ‘What doest Thou?’", 34.11. "For the work of a man will He requite unto him, And cause every man to find according to his ways.", |
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6. Hebrew Bible, Micah, 3.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •divine judgment Found in books: Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 29| 3.11. "רָאשֶׁיהָ בְּשֹׁחַד יִשְׁפֹּטוּ וְכֹהֲנֶיהָ בִּמְחִיר יוֹרוּ וּנְבִיאֶיהָ בְּכֶסֶף יִקְסֹמוּ וְעַל־יְהוָה יִשָּׁעֵנוּ לֵאמֹר הֲלוֹא יְהוָה בְּקִרְבֵּנוּ לֹא־תָבוֹא עָלֵינוּ רָעָה׃", | 3.11. "The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money; yet will they lean upon the LORD, and say: ‘Is not the LORD in the midst of us? No evil shall come upon us’?", |
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7. Hebrew Bible, Genesis, 1.1, 2.18, 3.8, 3.15, 4.9, 6.6, 11.5, 15.15-15.16, 18.21 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •judgment (divine) •judgment, divine •marcionite thinking, on divine judgment Found in books: Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 9, 173; Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 104; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 24| 1.1. "וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃", 1.1. "בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃", 2.18. "וַיֹּאמֶר יְהוָה אֱלֹהִים לֹא־טוֹב הֱיוֹת הָאָדָם לְבַדּוֹ אֶעֱשֶׂהּ־לּוֹ עֵזֶר כְּנֶגְדּוֹ׃", 3.8. "וַיִּשְׁמְעוּ אֶת־קוֹל יְהוָה אֱלֹהִים מִתְהַלֵּךְ בַּגָּן לְרוּחַ הַיּוֹם וַיִּתְחַבֵּא הָאָדָם וְאִשְׁתּוֹ מִפְּנֵי יְהוָה אֱלֹהִים בְּתוֹךְ עֵץ הַגָּן׃", 3.15. "וְאֵיבָה אָשִׁית בֵּינְךָ וּבֵין הָאִשָּׁה וּבֵין זַרְעֲךָ וּבֵין זַרְעָהּ הוּא יְשׁוּפְךָ רֹאשׁ וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב׃", 4.9. "וַיֹּאמֶר יְהוָה אֶל־קַיִן אֵי הֶבֶל אָחִיךָ וַיֹּאמֶר לֹא יָדַעְתִּי הֲשֹׁמֵר אָחִי אָנֹכִי׃", 6.6. "וַיִּנָּחֶם יְהוָה כִּי־עָשָׂה אֶת־הָאָדָם בָּאָרֶץ וַיִּתְעַצֵּב אֶל־לִבּוֹ׃", 11.5. "וַיֵּרֶד יְהוָה לִרְאֹת אֶת־הָעִיר וְאֶת־הַמִּגְדָּל אֲשֶׁר בָּנוּ בְּנֵי הָאָדָם׃", 15.15. "וְאַתָּה תָּבוֹא אֶל־אֲבֹתֶיךָ בְּשָׁלוֹם תִּקָּבֵר בְּשֵׂיבָה טוֹבָה׃", 15.16. "וְדוֹר רְבִיעִי יָשׁוּבוּ הֵנָּה כִּי לֹא־שָׁלֵם עֲוֺן הָאֱמֹרִי עַד־הֵנָּה׃", 18.21. "אֵרֲדָה־נָּא וְאֶרְאֶה הַכְּצַעֲקָתָהּ הַבָּאָה אֵלַי עָשׂוּ כָּלָה וְאִם־לֹא אֵדָעָה׃", | 1.1. "In the beginning God created the heaven and the earth.", 2.18. "And the LORD God said: ‘It is not good that the man should be alone; I will make him a help meet for him.’", 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.", 3.15. "And I will put enmity between thee and the woman, and between thy seed and her seed; they shall bruise thy head, and thou shalt bruise their heel.’", 4.9. "And the LORD said unto Cain: ‘Where is Abel thy brother?’ And he said: ‘I know not; am I my brother’s keeper?’", 6.6. "And it repented the LORD that He had made man on the earth, and it grieved Him at His heart.", 11.5. "And the LORD came down to see the city and the tower, which the children of men builded.", 15.15. "But thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.", 15.16. "And in the fourth generation they shall come back hither; for the iniquity of the Amorite is not yet full.’", 18.21. "I will go down now, and see whether they have done altogether according to the cry of it, which is come unto Me; and if not, I will know.’", |
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8. Hebrew Bible, Hosea, 4.9, 11.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •divine judgment •marcionite thinking, on divine judgment Found in books: Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 70; Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 154| 4.9. "וְהָיָה כָעָם כַּכֹּהֵן וּפָקַדְתִּי עָלָיו דְּרָכָיו וּמַעֲלָלָיו אָשִׁיב לוֹ׃", 11.1. "אַחֲרֵי יְהוָה יֵלְכוּ כְּאַרְיֵה יִשְׁאָג כִּי־הוּא יִשְׁאַג וְיֶחֶרְדוּ בָנִים מִיָּם׃", 11.1. "כִּי נַעַר יִשְׂרָאֵל וָאֹהֲבֵהוּ וּמִמִּצְרַיִם קָרָאתִי לִבְנִי׃", | 4.9. "And it is like people, like priest; And I will punish him for his ways, And will recompense him his doings.", 11.1. "When Israel was a child, then I loved him, And out of Egypt I called My son.", |
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9. Hebrew Bible, Deuteronomy, 18.18-18.19, 19.21, 32.35, 32.43 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •marcionite thinking, on divine judgment •divine judgment Found in books: Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 70; Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 114, 127, 154| 18.18. "נָבִיא אָקִים לָהֶם מִקֶּרֶב אֲחֵיהֶם כָּמוֹךָ וְנָתַתִּי דְבָרַי בְּפִיו וְדִבֶּר אֲלֵיהֶם אֵת כָּל־אֲשֶׁר אֲצַוֶּנּוּ׃", 18.19. "וְהָיָה הָאִישׁ אֲשֶׁר לֹא־יִשְׁמַע אֶל־דְּבָרַי אֲשֶׁר יְדַבֵּר בִּשְׁמִי אָנֹכִי אֶדְרֹשׁ מֵעִמּוֹ׃", 19.21. "וְלֹא תָחוֹס עֵינֶךָ נֶפֶשׁ בְּנֶפֶשׁ עַיִן בְּעַיִן שֵׁן בְּשֵׁן יָד בְּיָד רֶגֶל בְּרָגֶל׃", 32.35. "לִי נָקָם וְשִׁלֵּם לְעֵת תָּמוּט רַגְלָם כִּי קָרוֹב יוֹם אֵידָם וְחָשׁ עֲתִדֹת לָמוֹ׃", 32.43. "הַרְנִינוּ גוֹיִם עַמּוֹ כִּי דַם־עֲבָדָיו יִקּוֹם וְנָקָם יָשִׁיב לְצָרָיו וְכִפֶּר אַדְמָתוֹ עַמּוֹ׃", | 18.18. "I will raise them up a prophet from among their brethren, like unto thee; and I will put My words in his mouth, and he shall speak unto them all that I shall command him.", 18.19. "And it shall come to pass, that whosoever will not hearken unto My words which he shall speak in My name, I will require it of him.", 19.21. "And thine eye shall not pity: life for life, eye for eye, tooth for tooth, hand for hand, foot for foot.", 32.35. "Vengeance is Mine, and recompense, Against the time when their foot shall slip; For the day of their calamity is at hand, And the things that are to come upon them shall make haste.", 32.43. "Sing aloud, O ye nations, of His people; For He doth avenge the blood of His servants, And doth render vengeance to His adversaries, And doth make expiation for the land of His people.", |
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10. Hebrew Bible, Exodus, 21.23-21.35 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 114| 21.23. "וְאִם־אָסוֹן יִהְיֶה וְנָתַתָּה נֶפֶשׁ תַּחַת נָפֶשׁ׃", 21.24. "עַיִן תַּחַת עַיִן שֵׁן תַּחַת שֵׁן יָד תַּחַת יָד רֶגֶל תַּחַת רָגֶל׃", 21.25. "כְּוִיָּה תַּחַת כְּוִיָּה פֶּצַע תַּחַת פָּצַע חַבּוּרָה תַּחַת חַבּוּרָה׃", 21.26. "וְכִי־יַכֶּה אִישׁ אֶת־עֵין עַבְדּוֹ אוֹ־אֶת־עֵין אֲמָתוֹ וְשִׁחֲתָהּ לַחָפְשִׁי יְשַׁלְּחֶנּוּ תַּחַת עֵינוֹ׃", 21.27. "וְאִם־שֵׁן עַבְדּוֹ אוֹ־שֵׁן אֲמָתוֹ יַפִּיל לַחָפְשִׁי יְשַׁלְּחֶנּוּ תַּחַת שִׁנּוֹ׃", 21.28. "וְכִי־יִגַּח שׁוֹר אֶת־אִישׁ אוֹ אֶת־אִשָּׁה וָמֵת סָקוֹל יִסָּקֵל הַשּׁוֹר וְלֹא יֵאָכֵל אֶת־בְּשָׂרוֹ וּבַעַל הַשּׁוֹר נָקִי׃", 21.29. "וְאִם שׁוֹר נַגָּח הוּא מִתְּמֹל שִׁלְשֹׁם וְהוּעַד בִּבְעָלָיו וְלֹא יִשְׁמְרֶנּוּ וְהֵמִית אִישׁ אוֹ אִשָּׁה הַשּׁוֹר יִסָּקֵל וְגַם־בְּעָלָיו יוּמָת׃", 21.31. "אוֹ־בֵן יִגָּח אוֹ־בַת יִגָּח כַּמִּשְׁפָּט הַזֶּה יֵעָשֶׂה לּוֹ׃", 21.32. "אִם־עֶבֶד יִגַּח הַשּׁוֹר אוֹ אָמָה כֶּסֶף שְׁלֹשִׁים שְׁקָלִים יִתֵּן לַאדֹנָיו וְהַשּׁוֹר יִסָּקֵל׃", 21.33. "וְכִי־יִפְתַּח אִישׁ בּוֹר אוֹ כִּי־יִכְרֶה אִישׁ בֹּר וְלֹא יְכַסֶּנּוּ וְנָפַל־שָׁמָּה שּׁוֹר אוֹ חֲמוֹר׃", 21.34. "בַּעַל הַבּוֹר יְשַׁלֵּם כֶּסֶף יָשִׁיב לִבְעָלָיו וְהַמֵּת יִהְיֶה־לּוֹ׃", 21.35. "וְכִי־יִגֹּף שׁוֹר־אִישׁ אֶת־שׁוֹר רֵעֵהוּ וָמֵת וּמָכְרוּ אֶת־הַשּׁוֹר הַחַי וְחָצוּ אֶת־כַּסְפּוֹ וְגַם אֶת־הַמֵּת יֶחֱצוּן׃", | 21.23. "But if any harm follow, then thou shalt give life for life,", 21.24. "eye for eye, tooth for tooth, hand for hand, foot for foot,", 21.25. "burning for burning, wound for wound, stripe for stripe.", 21.26. "And if a man smite the eye of his bondman, or the eye of his bondwoman, and destroy it, he shall let him go free for his eye’s sake.", 21.27. "And if he smite out his bondman’s tooth, or his bondwoman’s tooth, he shall let him go free for his tooth’s sake.", 21.28. "And if an ox gore a man or a woman, that they die, the ox shall be surely stoned, and its flesh shall not be eaten; but the owner of the ox shall be quit.", 21.29. "But if the ox was wont to gore in time past, and warning hath been given to its owner, and he hath not kept it in, but it hath killed a man or a woman; the ox shall be stoned, and its owner also shall be put to death.", 21.30. "If there be laid on him a ransom, then he shall give for the redemption of his life whatsoever is laid upon him.", 21.31. "Whether it have gored a son, or have gored a daughter, according to this judgment shall it be done unto him.", 21.32. "If the ox gore a bondman or a bondwoman, he shall give unto their master thirty shekels of silver, and the ox shall be stoned.", 21.33. "And if a man shall open a pit, or if a man shall dig a pit and not cover it, and an ox or an ass fall therein,", 21.34. "the owner of the pit shall make it good; he shall give money unto the owner of them, and the dead beast shall be his.", 21.35. "And if one man’s ox hurt another’s, so that it dieth; then they shall sell the live ox, and divide the price of it; and the dead also they shall divide.", |
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11. Hebrew Bible, Leviticus, 23.29, 24.19-24.20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 114, 154| 23.29. "כִּי כָל־הַנֶּפֶשׁ אֲשֶׁר לֹא־תְעֻנֶּה בְּעֶצֶם הַיּוֹם הַזֶּה וְנִכְרְתָה מֵעַמֶּיהָ׃", 24.19. "וְאִישׁ כִּי־יִתֵּן מוּם בַּעֲמִיתוֹ כַּאֲשֶׁר עָשָׂה כֵּן יֵעָשֶׂה לּוֹ׃", | 23.29. "For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from his people.", 24.19. "And if a man maim his neighbour; as he hath done, so shall it be done to him:", 24.20. "breach for breach, eye for eye, tooth for tooth; as he hath maimed a man, so shall it be rendered unto him.", |
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12. Hebrew Bible, Isaiah, 9.5-9.6, 14.4-14.5, 32.17, 34.11, 45.7-45.8, 47.1-47.3, 53.7, 53.12, 59.18, 60.17 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 61, 70; Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 105, 106, 107, 108; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 13, 14, 24, 163| 9.5. "כִּי־יֶלֶד יֻלַּד־לָנוּ בֵּן נִתַּן־לָנוּ וַתְּהִי הַמִּשְׂרָה עַל־שִׁכְמוֹ וַיִּקְרָא שְׁמוֹ פֶּלֶא יוֹעֵץ אֵל גִּבּוֹר אֲבִיעַד שַׂר־שָׁלוֹם׃", 9.6. "לםרבה [לְמַרְבֵּה] הַמִּשְׂרָה וּלְשָׁלוֹם אֵין־קֵץ עַל־כִּסֵּא דָוִד וְעַל־מַמְלַכְתּוֹ לְהָכִין אֹתָהּ וּלְסַעֲדָהּ בְּמִשְׁפָּט וּבִצְדָקָה מֵעַתָּה וְעַד־עוֹלָם קִנְאַת יְהוָה צְבָאוֹת תַּעֲשֶׂה־זֹּאת׃", 14.4. "וְנָשָׂאתָ הַמָּשָׁל הַזֶּה עַל־מֶלֶךְ בָּבֶל וְאָמָרְתָּ אֵיךְ שָׁבַת נֹגֵשׂ שָׁבְתָה מַדְהֵבָה׃", 14.5. "שָׁבַר יְהוָה מַטֵּה רְשָׁעִים שֵׁבֶט מֹשְׁלִים׃", 32.17. "וְהָיָה מַעֲשֵׂה הַצְּדָקָה שָׁלוֹם וַעֲבֹדַת הַצְּדָקָה הַשְׁקֵט וָבֶטַח עַד־עוֹלָם׃", 34.11. "וִירֵשׁוּהָ קָאַת וְקִפּוֹד וְיַנְשׁוֹף וְעֹרֵב יִשְׁכְּנוּ־בָהּ וְנָטָה עָלֶיהָ קַו־תֹהוּ וְאַבְנֵי־בֹהוּ׃", 45.7. "יוֹצֵר אוֹר וּבוֹרֵא חֹשֶׁךְ עֹשֶׂה שָׁלוֹם וּבוֹרֵא רָע אֲנִי יְהוָה עֹשֶׂה כָל־אֵלֶּה׃", 45.8. "הַרְעִיפוּ שָׁמַיִם מִמַּעַל וּשְׁחָקִים יִזְּלוּ־צֶדֶק תִּפְתַּח־אֶרֶץ וְיִפְרוּ־יֶשַׁע וּצְדָקָה תַצְמִיחַ יַחַד אֲנִי יְהוָה בְּרָאתִיו׃", 47.1. "וַתִּבְטְחִי בְרָעָתֵךְ אָמַרְתְּ אֵין רֹאָנִי חָכְמָתֵךְ וְדַעְתֵּךְ הִיא שׁוֹבְבָתֶךְ וַתֹּאמְרִי בְלִבֵּךְ אֲנִי וְאַפְסִי עוֹד׃", 47.1. "רְדִי וּשְׁבִי עַל־עָפָר בְּתוּלַת בַּת־בָּבֶל שְׁבִי־לָאָרֶץ אֵין־כִּסֵּא בַּת־כַּשְׂדִּים כִּי לֹא תוֹסִיפִי יִקְרְאוּ־לָךְ רַכָּה וַעֲנֻגָּה׃" 47.2. "קְחִי רֵחַיִם וְטַחֲנִי קָמַח גַּלִּי צַמָּתֵךְ חֶשְׂפִּי־שֹׁבֶל גַּלִּי־שׁוֹק עִבְרִי נְהָרוֹת׃", 47.3. "תִּגָּל עֶרְוָתֵךְ גַּם תֵּרָאֶה חֶרְפָּתֵךְ נָקָם אֶקָּח וְלֹא אֶפְגַּע אָדָם׃", 53.7. "נִגַּשׂ וְהוּא נַעֲנֶה וְלֹא יִפְתַּח־פִּיו כַּשֶּׂה לַטֶּבַח יוּבָל וּכְרָחֵל לִפְנֵי גֹזְזֶיהָ נֶאֱלָמָה וְלֹא יִפְתַּח פִּיו׃", 53.12. "לָכֵן אֲחַלֶּק־לוֹ בָרַבִּים וְאֶת־עֲצוּמִים יְחַלֵּק שָׁלָל תַּחַת אֲשֶׁר הֶעֱרָה לַמָּוֶת נַפְשׁוֹ וְאֶת־פֹּשְׁעִים נִמְנָה וְהוּא חֵטְא־רַבִּים נָשָׂא וְלַפֹּשְׁעִים יַפְגִּיעַ׃", 59.18. "כְּעַל גְּמֻלוֹת כְּעַל יְשַׁלֵּם חֵמָה לְצָרָיו גְּמוּל לְאֹיְבָיו לָאִיִּים גְּמוּל יְשַׁלֵּם׃", 60.17. "תַּחַת הַנְּחֹשֶׁת אָבִיא זָהָב וְתַחַת הַבַּרְזֶל אָבִיא כֶסֶף וְתַחַת הָעֵצִים נְחֹשֶׁת וְתַחַת הָאֲבָנִים בַּרְזֶל וְשַׂמְתִּי פְקֻדָּתֵךְ שָׁלוֹם וְנֹגְשַׂיִךְ צְדָקָה׃", | 9.5. "For a child is born unto us, a son is given unto us; and the government is upon his shoulder; and his name is called Pele-joez-el-gibbor Abi-ad-sar-shalom;", 9.6. "That the government may be increased, and of peace there be no end, upon the throne of David, and upon his kingdom, to establish it, and to uphold it through justice and through righteousness From henceforth even for ever. The zeal of the LORD of hosts doth perform this.", 14.4. "that thou shalt take up this parable against the king of Babylon, and say: How hath the oppressor ceased! The exactress of gold ceased!", 14.5. "The LORD hath broken the staff of the wicked, the sceptre of the rulers,", 32.17. "And the work of righteousness shall be peace; And the effect of righteousness quietness and confidence for ever.", 34.11. "But the pelican and the bittern shall possess it, And the owl and the raven shall dwell therein; And He shall stretch over it The line of confusion, and the plummet of emptiness.", 45.7. "I form the light, and create darkness; I make peace, and create evil; I am the LORD, that doeth all these things.", 45.8. "Drop down, ye heavens, from above, and let the skies pour down righteousness; let the earth open, that they may bring forth salvation, and let her cause righteousness to spring up together; I the LORD have created it.", 47.1. "Come down, and sit in the dust, O virgin daughter of Babylon, Sit on the ground without a throne, O daughter of the Chaldeans; For thou shalt no more be called Tender and delicate." 47.2. "Take the millstones, and grind meal; Remove thy veil, Strip off the train, uncover the leg, Pass through the rivers.", 47.3. "Thy nakedness shall be uncovered, Yea, thy shame shall be seen; I will take vengeance, And will let no man intercede.", 53.7. "He was oppressed, though he humbled himself And opened not his mouth; As a lamb that is led to the slaughter, And as a sheep that before her shearers is dumb; Yea, he opened not his mouth.", 53.12. "Therefore will I divide him a portion among the great, And he shall divide the spoil with the mighty; Because he bared his soul unto death, And was numbered with the transgressors; Yet he bore the sin of many, And made intercession for the transgressors.", 59.18. "According to their deeds, accordingly He will repay, Fury to His adversaries, recompense to His enemies; To the islands He will repay recompense.", 60.17. "For brass I will bring gold, And for iron I will bring silver, And for wood brass, And for stones iron; I will also make thy officers peace, And righteousness thy magistrates.", |
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13. Hebrew Bible, Jeremiah, 6.14-6.15, 14.13-14.16, 20.7, 20.9, 25.14, 25.32-25.33, 31.38-31.40, 47.4 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 67, 70, 179; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 14, 15, 163| 6.14. "וַיְרַפְּאוּ אֶת־שֶׁבֶר עַמִּי עַל־נְקַלָּה לֵאמֹר שָׁלוֹם שָׁלוֹם וְאֵין שָׁלוֹם׃", 6.15. "הֹבִישׁוּ כִּי תוֹעֵבָה עָשׂוּ גַּם־בּוֹשׁ לֹא־יֵבוֹשׁוּ גַּם־הַכְלִים לֹא יָדָעוּ לָכֵן יִפְּלוּ בַנֹּפְלִים בְּעֵת־פְּקַדְתִּים יִכָּשְׁלוּ אָמַר יְהוָה׃", 14.13. "וָאֹמַר אֲהָהּ אֲדֹנָי יְהוִה הִנֵּה הַנְּבִאִים אֹמְרִים לָהֶם לֹא־תִרְאוּ חֶרֶב וְרָעָב לֹא־יִהְיֶה לָכֶם כִּי־שְׁלוֹם אֱמֶת אֶתֵּן לָכֶם בַּמָּקוֹם הַזֶּה׃", 14.14. "וַיֹּאמֶר יְהוָה אֵלַי שֶׁקֶר הַנְּבִאִים נִבְּאִים בִּשְׁמִי לֹא שְׁלַחְתִּים וְלֹא צִוִּיתִים וְלֹא דִבַּרְתִּי אֲלֵיהֶם חֲזוֹן שֶׁקֶר וְקֶסֶם ואלול [וֶאֱלִיל] ותרמות [וְתַרְמִית] לִבָּם הֵמָּה מִתְנַבְּאִים לָכֶם׃", 14.15. "לָכֵן כֹּה־אָמַר יְהוָה עַל־הַנְּבִאִים הַנִּבְּאִים בִּשְׁמִי וַאֲנִי לֹא־שְׁלַחְתִּים וְהֵמָּה אֹמְרִים חֶרֶב וְרָעָב לֹא יִהְיֶה בָּאָרֶץ הַזֹּאת בַּחֶרֶב וּבָרָעָב יִתַּמּוּ הַנְּבִאִים הָהֵמָּה׃", 14.16. "וְהָעָם אֲשֶׁר־הֵמָּה נִבְּאִים לָהֶם יִהְיוּ מֻשְׁלָכִים בְּחֻצוֹת יְרוּשָׁלִַם מִפְּנֵי הָרָעָב וְהַחֶרֶב וְאֵין מְקַבֵּר לָהֵמָּה הֵמָּה נְשֵׁיהֶם וּבְנֵיהֶם וּבְנֹתֵיהֶם וְשָׁפַכְתִּי עֲלֵיהֶם אֶת־רָעָתָם׃", 20.7. "פִּתִּיתַנִי יְהוָה וָאֶפָּת חֲזַקְתַּנִי וַתּוּכָל הָיִיתִי לִשְׂחוֹק כָּל־הַיּוֹם כֻּלֹּה לֹעֵג לִי׃", 20.9. "וְאָמַרְתִּי לֹא־אֶזְכְּרֶנּוּ וְלֹא־אֲדַבֵּר עוֹד בִּשְׁמוֹ וְהָיָה בְלִבִּי כְּאֵשׁ בֹּעֶרֶת עָצֻר בְּעַצְמֹתָי וְנִלְאֵיתִי כַּלְכֵל וְלֹא אוּכָל׃", 25.14. "כִּי עָבְדוּ־בָם גַּם־הֵמָּה גּוֹיִם רַבִּים וּמְלָכִים גְּדוֹלִים וְשִׁלַּמְתִּי לָהֶם כְּפָעֳלָם וּכְמַעֲשֵׂה יְדֵיהֶם׃", 25.32. "כֹּה אָמַר יְהוָה צְבָאוֹת הִנֵּה רָעָה יֹצֵאת מִגּוֹי אֶל־גּוֹי וְסַעַר גָּדוֹל יֵעוֹר מִיַּרְכְּתֵי־אָרֶץ׃", 25.33. "וְהָיוּ חַלְלֵי יְהוָה בַּיּוֹם הַהוּא מִקְצֵה הָאָרֶץ וְעַד־קְצֵה הָאָרֶץ לֹא יִסָּפְדוּ וְלֹא יֵאָסְפוּ וְלֹא יִקָּבֵרוּ לְדֹמֶן עַל־פְּנֵי הָאֲדָמָה יִהְיוּ׃", 31.38. "הִנֵּה יָמִים [בָּאִים] נְאֻם־יְהוָה וְנִבְנְתָה הָעִיר לַיהוָה מִמִּגְדַּל חֲנַנְאֵל שַׁעַר הַפִּנָּה׃", 31.39. "וְיָצָא עוֹד קוה [קָו] הַמִּדָּה נֶגְדּוֹ עַל גִּבְעַת גָּרֵב וְנָסַב גֹּעָתָה׃", 47.4. "עַל־הַיּוֹם הַבָּא לִשְׁדוֹד אֶת־כָּל־פְּלִשְׁתִּים לְהַכְרִית לְצֹר וּלְצִידוֹן כֹּל שָׂרִיד עֹזֵר כִּי־שֹׁדֵד יְהוָה אֶת־פְּלִשְׁתִּים שְׁאֵרִית אִי כַפְתּוֹר׃", | 6.14. "They have healed also the hurt of My people lightly, Saying: ‘Peace, peace’, when there is no peace.", 6.15. "They shall be put to shame because they have committed abomination; Yea, they are not at all ashamed, Neither know they how to blush; Therefore they shall fall among them that fall, At the time that I punish them they shall stumble, Saith the LORD.", 14.13. "Then said I: ‘Ah, Lord GOD! behold, the prophets say unto them: Ye shall not see the sword, neither shall ye have famine; but I will give you assured peace in this place.’", 14.14. "Then the LORD said unto me: ‘The prophets prophesy lies in My name; I sent them not, neither have I commanded them, neither spoke I unto them; they prophesy unto you a lying vision, and divination, and a thing of nought, and the deceit of their own heart.", 14.15. "Therefore thus saith the LORD: As for the prophets that prophesy in My name, and I sent them not, yet they say: Sword and famine shall not be in this land, by sword and famine shall those prophets be consumed;", 14.16. "and the people to whom they prophesy shall be cast out in the streets of Jerusalem because of the famine and the sword; and they shall have none to bury them, them, their wives, nor their sons, nor their daughters; for I will pour their evil upon them.’", 20.7. "O LORD, Thou hast enticed me, and I was enticed, Thou hast overcome me, and hast prevailed; I am become a laughing-stock all the day, Every one mocketh me.", 20.9. "And if I say: ‘I will not make mention of Him, Nor speak any more in His name’, Then there is in my heart as it were a burning fire Shut up in my bones, And I weary myself to hold it in, But cannot.", 25.14. "For many nations and great kings shall make bondmen of them also; and I will recompense them according to their deeds, and according to the work of their own hands.", 25.32. "Thus saith the LORD of hosts: Behold, evil shall go forth From nation to nation, And a great storm shall be raised up From the uttermost parts of the earth.", 25.33. "And the slain of the LORD shall be at that day from one end of the earth even unto the other end of the earth; they shall not be lamented, neither gathered, nor buried; they shall be dung upon the face of the ground.", 31.38. "Behold, the days come, saith the LORD, that the city shall be built to the LORD from the tower of Hael unto the gate of the corner.", 31.39. "And the measuring line shall yet go out straight forward unto the hill Gareb, and shall turn about unto Goah.", 31.40. "And the whole valley of the dead bodies, and of the ashes, and all the fields unto the brook Kidron, unto the corner of the horse gate toward the east, shall be holy unto the LORD; it shall not be plucked up, nor thrown down any more for ever.", 47.4. "Because of the day that cometh to spoil all the Philistines, to cut off from Tyre and Zidon every helper that remaineth; for the LORD will spoil the Philistines, the remt of the isle of Caphtor.", |
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14. Hebrew Bible, Amos, 7.7-7.9 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •judgment, 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 163| 7.7. "כֹּה הִרְאַנִי וְהִנֵּה אֲדֹנָי נִצָּב עַל־חוֹמַת אֲנָךְ וּבְיָדוֹ אֲנָךְ׃", 7.8. "וַיֹּאמֶר יְהוָה אֵלַי מָה־אַתָּה רֹאֶה עָמוֹס וָאֹמַר אֲנָךְ וַיֹּאמֶר אֲדֹנָי הִנְנִי שָׂם אֲנָךְ בְּקֶרֶב עַמִּי יִשְׂרָאֵל לֹא־אוֹסִיף עוֹד עֲבוֹר לוֹ׃", 7.9. "וְנָשַׁמּוּ בָּמוֹת יִשְׂחָק וּמִקְדְּשֵׁי יִשְׂרָאֵל יֶחֱרָבוּ וְקַמְתִּי עַל־בֵּית יָרָבְעָם בֶּחָרֶב׃", | 7.7. "Thus He showed me; and, behold, the Lord stood beside a wall made by a plumbline, with a plumbline in His hand.", 7.8. "And the LORD said unto me: ‘Amos, what seest thou?’ And I said: ‘A plumbline.’ Then said the Lord: Behold, I will set a plumbline in the midst of My people Israel; I will not again pardon them any more;", 7.9. "And the high places of Isaac shall be desolate, And the sanctuaries of Israel shall be laid waste; And I will rise against the house of Jeroboam with the sword.", |
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15. Hebrew Bible, 2 Samuel, 8.2 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •judgment, 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 163| 8.2. "וַיַּךְ אֶת־מוֹאָב וַיְמַדְּדֵם בַּחֶבֶל הַשְׁכֵּב אוֹתָם אַרְצָה וַיְמַדֵּד שְׁנֵי־חֲבָלִים לְהָמִית וּמְלֹא הַחֶבֶל לְהַחֲיוֹת וַתְּהִי מוֹאָב לְדָוִד לַעֲבָדִים נֹשְׂאֵי מִנְחָה׃", | 8.2. "And he smote Mo᾽av, and measured them with a line, making them lie down on the ground; even with two lines measured he to put to death, and with one full line to keep alive. And so Mo᾽av became David’s servants, and brought tribute.", |
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16. Hebrew Bible, 2 Kings, 9.22, 21.13 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •divine judgment •judgment, divine Found in books: Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 49; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 163| 9.22. "וַיְהִי כִּרְאוֹת יְהוֹרָם אֶת־יֵהוּא וַיֹּאמֶר הֲשָׁלוֹם יֵהוּא וַיֹּאמֶר מָה הַשָּׁלוֹם עַד־זְנוּנֵי אִיזֶבֶל אִמְּךָ וּכְשָׁפֶיהָ הָרַבִּים׃", 21.13. "וְנָטִיתִי עַל־יְרוּשָׁלִַם אֵת קָו שֹׁמְרוֹן וְאֶת־מִשְׁקֹלֶת בֵּית אַחְאָב וּמָחִיתִי אֶת־יְרוּשָׁלִַם כַּאֲשֶׁר־יִמְחֶה אֶת־הַצַּלַּחַת מָחָה וְהָפַךְ עַל־פָּנֶיהָ׃", | 9.22. "And it came to pass, when Joram saw Jehu, that he said: ‘Is it peace, Jehu?’ And he answered: ‘What peace, so long as the harlotries of thy mother Jezebel and her witchcrafts are so many?’", 21.13. "And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab; and I will wipe Jerusalem as a man wipeth a dish, wiping it and turning it upside down.", |
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17. Hebrew Bible, 1 Kings, 16.31, 18.4, 18.13, 19.2, 21.1-21.25 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 49, 67, 68, 69| 16.31. "וַיְהִי הֲנָקֵל לֶכְתּוֹ בְּחַטֹּאות יָרָבְעָם בֶּן־נְבָט וַיִּקַּח אִשָּׁה אֶת־אִיזֶבֶל בַּת־אֶתְבַּעַל מֶלֶךְ צִידֹנִים וַיֵּלֶךְ וַיַּעֲבֹד אֶת־הַבַּעַל וַיִּשְׁתַּחוּ לוֹ׃", 18.4. "וַיֹּאמֶר אֵלִיָּהוּ לָהֶם תִּפְשׂוּ אֶת־נְבִיאֵי הַבַּעַל אִישׁ אַל־יִמָּלֵט מֵהֶם וַיִּתְפְּשׂוּם וַיּוֹרִדֵם אֵלִיָּהוּ אֶל־נַחַל קִישׁוֹן וַיִּשְׁחָטֵם שָׁם׃", 18.4. "וַיְהִי בְּהַכְרִית אִיזֶבֶל אֵת נְבִיאֵי יְהוָה וַיִּקַּח עֹבַדְיָהוּ מֵאָה נְבִאִים וַיַּחְבִּיאֵם חֲמִשִּׁים אִישׁ בַּמְּעָרָה וְכִלְכְּלָם לֶחֶם וָמָיִם׃", 18.13. "הֲלֹא־הֻגַּד לַאדֹנִי אֵת אֲשֶׁר־עָשִׂיתִי בַּהֲרֹג אִיזֶבֶל אֵת נְבִיאֵי יְהוָה וָאַחְבִּא מִנְּבִיאֵי יְהוָה מֵאָה אִישׁ חֲמִשִּׁים חֲמִשִּׁים אִישׁ בַּמְּעָרָה וָאֲכַלְכְּלֵם לֶחֶם וָמָיִם׃", 19.2. "וַיַּעֲזֹב אֶת־הַבָּקָר וַיָּרָץ אַחֲרֵי אֵלִיָּהוּ וַיֹּאמֶר אֶשְּׁקָה־נָּא לְאָבִי וּלְאִמִּי וְאֵלְכָה אַחֲרֶיךָ וַיֹּאמֶר לוֹ לֵךְ שׁוּב כִּי מֶה־עָשִׂיתִי לָךְ׃", 19.2. "וַתִּשְׁלַח אִיזֶבֶל מַלְאָךְ אֶל־אֵלִיָּהוּ לֵאמֹר כֹּה־יַעֲשׂוּן אֱלֹהִים וְכֹה יוֹסִפוּן כִּי־כָעֵת מָחָר אָשִׂים אֶת־נַפְשְׁךָ כְּנֶפֶשׁ אַחַד מֵהֶם׃", 21.1. "וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה כֶּרֶם הָיָה לְנָבוֹת הַיִּזְרְעֵאלִי אֲשֶׁר בְּיִזְרְעֶאל אֵצֶל הֵיכַל אַחְאָב מֶלֶךְ שֹׁמְרוֹן׃", 21.1. "וְהוֹשִׁיבוּ שְׁנַיִם אֲנָשִׁים בְּנֵי־בְלִיַּעַל נֶגְדּוֹ וִיעִדֻהוּ לֵאמֹר בֵּרַכְתָּ אֱלֹהִים וָמֶלֶךְ וְהוֹצִיאֻהוּ וְסִקְלֻהוּ וְיָמֹת׃", 21.2. "וַיְדַבֵּר אַחְאָב אֶל־נָבוֹת לֵאמֹר תְּנָה־לִּי אֶת־כַּרְמְךָ וִיהִי־לִי לְגַן־יָרָק כִּי הוּא קָרוֹב אֵצֶל בֵּיתִי וְאֶתְּנָה לְךָ תַּחְתָּיו כֶּרֶם טוֹב מִמֶּנּוּ אִם טוֹב בְּעֵינֶיךָ אֶתְּנָה־לְךָ כֶסֶף מְחִיר זֶה׃", 21.2. "וַיֹּאמֶר אַחְאָב אֶל־אֵלִיָּהוּ הַמְצָאתַנִי אֹיְבִי וַיֹּאמֶר מָצָאתִי יַעַן הִתְמַכֶּרְךָ לַעֲשׂוֹת הָרַע בְּעֵינֵי יְהוָה׃", 21.3. "וַיֹּאמֶר נָבוֹת אֶל־אַחְאָב חָלִילָה לִּי מֵיהוָה מִתִּתִּי אֶת־נַחֲלַת אֲבֹתַי לָךְ׃", 21.4. "וַיָּבֹא אַחְאָב אֶל־בֵּיתוֹ סַר וְזָעֵף עַל־הַדָּבָר אֲשֶׁר־דִּבֶּר אֵלָיו נָבוֹת הַיִּזְרְעֵאלִי וַיֹּאמֶר לֹא־אֶתֵּן לְךָ אֶת־נַחֲלַת אֲבוֹתָי וַיִּשְׁכַּב עַל־מִטָּתוֹ וַיַּסֵּב אֶת־פָּנָיו וְלֹא־אָכַל לָחֶם׃", 21.5. "וַתָּבֹא אֵלָיו אִיזֶבֶל אִשְׁתּוֹ וַתְּדַבֵּר אֵלָיו מַה־זֶּה רוּחֲךָ סָרָה וְאֵינְךָ אֹכֵל לָחֶם׃", 21.6. "וַיְדַבֵּר אֵלֶיהָ כִּי־אֲדַבֵּר אֶל־נָבוֹת הַיִּזְרְעֵאלִי וָאֹמַר לוֹ תְּנָה־לִּי אֶת־כַּרְמְךָ בְּכֶסֶף אוֹ אִם־חָפֵץ אַתָּה אֶתְּנָה־לְךָ כֶרֶם תַּחְתָּיו וַיֹּאמֶר לֹא־אֶתֵּן לְךָ אֶת־כַּרְמִי׃", 21.7. "וַתֹּאמֶר אֵלָיו אִיזֶבֶל אִשְׁתּוֹ אַתָּה עַתָּה תַּעֲשֶׂה מְלוּכָה עַל־יִשְׂרָאֵל קוּם אֱכָל־לֶחֶם וְיִטַב לִבֶּךָ אֲנִי אֶתֵּן לְךָ אֶת־כֶּרֶם נָבוֹת הַיִּזְרְעֵאלִי׃", 21.8. "וַתִּכְתֹּב סְפָרִים בְּשֵׁם אַחְאָב וַתַּחְתֹּם בְּחֹתָמוֹ וַתִּשְׁלַח הספרים [סְפָרִים] אֶל־הַזְקֵנִים וְאֶל־הַחֹרִים אֲשֶׁר בְּעִירוֹ הַיֹּשְׁבִים אֶת־נָבוֹת׃", 21.9. "וַתִּכְתֹּב בַּסְּפָרִים לֵאמֹר קִרְאוּ־צוֹם וְהוֹשִׁיבוּ אֶת־נָבוֹת בְּרֹאשׁ הָעָם׃", 21.11. "וַיַּעֲשׂוּ אַנְשֵׁי עִירוֹ הַזְּקֵנִים וְהַחֹרִים אֲשֶׁר הַיֹּשְׁבִים בְּעִירוֹ כַּאֲשֶׁר שָׁלְחָה אֲלֵיהֶם אִיזָבֶל כַּאֲשֶׁר כָּתוּב בַּסְּפָרִים אֲשֶׁר שָׁלְחָה אֲלֵיהֶם׃", 21.12. "קָרְאוּ צוֹם וְהֹשִׁיבוּ אֶת־נָבוֹת בְּרֹאשׁ הָעָם׃", 21.13. "וַיָּבֹאוּ שְׁנֵי הָאֲנָשִׁים בְּנֵי־בְלִיַּעַל וַיֵּשְׁבוּ נֶגְדּוֹ וַיְעִדֻהוּ אַנְשֵׁי הַבְּלִיַּעַל אֶת־נָבוֹת נֶגֶד הָעָם לֵאמֹר בֵּרַךְ נָבוֹת אֱלֹהִים וָמֶלֶךְ וַיֹּצִאֻהוּ מִחוּץ לָעִיר וַיִּסְקְלֻהוּ בָאֲבָנִים וַיָּמֹת׃", 21.14. "וַיִּשְׁלְחוּ אֶל־אִיזֶבֶל לֵאמֹר סֻקַּל נָבוֹת וַיָּמֹת׃", 21.15. "וַיְהִי כִּשְׁמֹעַ אִיזֶבֶל כִּי־סֻקַּל נָבוֹת וַיָּמֹת וַתֹּאמֶר אִיזֶבֶל אֶל־אַחְאָב קוּם רֵשׁ אֶת־כֶּרֶם נָבוֹת הַיִּזְרְעֵאלִי אֲשֶׁר מֵאֵן לָתֶת־לְךָ בְכֶסֶף כִּי אֵין נָבוֹת חַי כִּי־מֵת׃", 21.16. "וַיְהִי כִּשְׁמֹעַ אַחְאָב כִּי מֵת נָבוֹת וַיָּקָם אַחְאָב לָרֶדֶת אֶל־כֶּרֶם נָבוֹת הַיִּזְרְעֵאלִי לְרִשְׁתּוֹ׃", 21.17. "וַיְהִי דְּבַר־יְהוָה אֶל־אֵלִיָּהוּ הַתִּשְׁבִּי לֵאמֹר׃", 21.18. "קוּם רֵד לִקְרַאת אַחְאָב מֶלֶךְ־יִשְׂרָאֵל אֲשֶׁר בְּשֹׁמְרוֹן הִנֵּה בְּכֶרֶם נָבוֹת אֲשֶׁר־יָרַד שָׁם לְרִשְׁתּוֹ׃", 21.19. "וְדִבַּרְתָּ אֵלָיו לֵאמֹר כֹּה אָמַר יְהוָה הֲרָצַחְתָּ וְגַם־יָרָשְׁתָּ וְדִבַּרְתָּ אֵלָיו לֵאמֹר כֹּה אָמַר יְהוָה בִּמְקוֹם אֲשֶׁר לָקְקוּ הַכְּלָבִים אֶת־דַּם נָבוֹת יָלֹקּוּ הַכְּלָבִים אֶת־דָּמְךָ גַּם־אָתָּה׃", 21.21. "הִנְנִי מבי [מֵבִיא] אֵלֶיךָ רָעָה וּבִעַרְתִּי אַחֲרֶיךָ וְהִכְרַתִּי לְאַחְאָב מַשְׁתִּין בְּקִיר וְעָצוּר וְעָזוּב בְּיִשְׂרָאֵל׃", 21.22. "וְנָתַתִּי אֶת־בֵּיתְךָ כְּבֵית יָרָבְעָם בֶּן־נְבָט וּכְבֵית בַּעְשָׁא בֶן־אֲחִיָּה אֶל־הַכַּעַס אֲשֶׁר הִכְעַסְתָּ וַתַּחֲטִא אֶת־יִשְׂרָאֵל׃", 21.23. "וְגַם־לְאִיזֶבֶל דִּבֶּר יְהוָה לֵאמֹר הַכְּלָבִים יֹאכְלוּ אֶת־אִיזֶבֶל בְּחֵל יִזְרְעֶאל׃", 21.24. "הַמֵּת לְאַחְאָב בָּעִיר יֹאכְלוּ הַכְּלָבִים וְהַמֵּת בַּשָּׂדֶה יֹאכְלוּ עוֹף הַשָּׁמָיִם׃", 21.25. "רַק לֹא־הָיָה כְאַחְאָב אֲשֶׁר הִתְמַכֵּר לַעֲשׂוֹת הָרַע בְּעֵינֵי יְהוָה אֲשֶׁר־הֵסַתָּה אֹתוֹ אִיזֶבֶל אִשְׁתּוֹ׃", | 16.31. "And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him.", 18.4. "for it was so, when Jezebel cut off the prophets of the LORD, that Obadiah took a hundred prophets, and hid them fifty in a cave, and fed them with bread and water.—", 18.13. "Was it not told my lord what I did when Jezebel slew the prophets of the LORD, how I hid a hundred men of the LORD’S prophets by fifty in a cave, and fed them with bread and water?", 19.2. "Then Jezebel sent a messenger unto Elijah, saying: ‘So let the gods do [to me], and more also, if I make not thy life as the life of one of them by to-morrow about this time.’", 21.1. "And it came to pass after these things, that Naboth the Jezreelite had a vineyard, which was in Jezreel, hard by the palace of Ahab, king of Samaria.", 21.2. "And Ahab spoke unto Naboth, saying: ‘Give me thy vineyard, that I may have it for a garden of herbs, because it is near unto my house; and I will give thee for it a better vineyard than it; or, if it seem good to thee, I will give thee the worth of it in money.’", 21.3. "And Naboth said to Ahab: ‘The LORD forbid it me, that I should give the inheritance of my fathers unto thee.’", 21.4. "And Ahab came into his house sullen and displeased because of the word which Naboth the Jezreelite had spoken to him; for he had said: ‘I will not give thee the inheritance of my fathers.’ And he laid him down upon his bed, and turned away his face, and would eat no bread.", 21.5. "But Jezebel his wife came to him, and said unto him: ‘Why is thy spirit so sullen, that thou eatest no bread?’", 21.6. "And he said unto her: ‘Because I spoke unto Naboth the Jezreelite, and said unto him: Give me thy vineyard for money; or else, if it please thee, I will give thee another vineyard for it; and he answered: I will not give thee my vineyard.’", 21.7. "And Jezebel his wife said unto him: ‘Dost thou now govern the kingdom of Israel? arise, and eat bread, and let thy heart be merry; I will give thee the vineyard of Naboth the Jezreelite.’", 21.8. "So she wrote letters in Ahab’s name, and sealed them with his seal, and sent the letters unto the elders and to the nobles that were in his city, and that dwelt with Naboth.", 21.9. "And she wrote in the letters, saying: ‘Proclaim a fast, and set Naboth at the head of the people;", 21.10. "and set two men, base fellows, before him, and let them bear witness against him, saying: Thou didst curse God and the king. And then carry him out, and stone him, that he die.’", 21.11. "And the men of his city, even the elders and the nobles who dwelt in his city, did as Jezebel had sent unto them, according as it was written in the letters which she had sent unto them.", 21.12. "They proclaimed a fast, and set Naboth at the head of the people.", 21.13. "And the two men, the base fellows, came in and sat before him; and the base fellows bore witness against him, even against Naboth, in the presence of the people, saying: ‘Naboth did curse God and the king.’ Then they carried him forth out of the city, and stoned him with stones, that he died.", 21.14. "Then they sent to Jezebel, saying: ‘Naboth is stoned, and is dead.’", 21.15. "And it came to pass, when Jezebel heard that Naboth was stoned, and was dead, that Jezebel said to Ahab: ‘Arise, take possession of the vineyard of Naboth the Jezreelite, which he refused to give thee for money; for Naboth is not alive, but dead.’", 21.16. "And it came to pass, when Ahab heard that Naboth was dead, that Ahab rose up to go down to the vineyard of Naboth the Jezreelite, to take possession of it.", 21.17. "And the word of the LORD came to Elijah the Tishbite, saying:", 21.18. "’Arise, go down to meet Ahab king of Israel, who dwelleth in Samaria; behold, he is in the vineyard of Naboth, whither he is gone down to take possession of it. .", 21.19. "And thou shalt speak unto him, saying: Thus saith the LORD: Hast thou killed, and also taken possessions? and thou shalt speak unto him, saying: Thus saith the LORD: In the place where dogs licked the blood of Naboth shall dogs lick thy blood, even thine.’", 21.20. "And Ahab said to Elijah: ‘Hast thou found me, O mine enemy?’ And he answered: ‘I have found thee; because thou hast given thyself over to do that which is evil in the sight of the LORD.", 21.21. "Behold, I will bring evil upon thee, and will utterly sweep thee away, and will cut off from Ahab every man-child, and him that is shut up and him that is left at large in Israel.", 21.22. "And I will make thy house like the house of Jeroboam the son of Nebat, and like the house of Baasa the son of Ahijah, for the provocation wherewith thou hast provoked Me, and hast made Israel to sin.", 21.23. "And of Jezebel also spoke the LORD, saying: The dogs shall eat Jezebel in the moat of Jezreel.", 21.24. "Him that dieth of Ahab in the city the dogs shall eat; and him that dieth in the field shall the fowls of the air eat.’", 21.25. "But there was none like unto Ahab, who did give himself over to do that which was evil in the sight of the LORD, whom Jezebel his wife stirred up.", |
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18. Hebrew Bible, 1 Samuel, 12.19 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •marcionite thinking, on divine judgment Found in books: Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 104| 12.19. "וַיֹּאמְרוּ כָל־הָעָם אֶל־שְׁמוּאֵל הִתְפַּלֵּל בְּעַד־עֲבָדֶיךָ אֶל־יְהוָה אֱלֹהֶיךָ וְאַל־נָמוּת כִּי־יָסַפְנוּ עַל־כָּל־חַטֹּאתֵינוּ רָעָה לִשְׁאֹל לָנוּ מֶלֶךְ׃", | 12.19. "And all the people said to Shemu᾽el, Pray for thy servants to the Lord thy God, that we die not: for we have added to all our sins this evil, to ask for a king for ourselves.", |
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19. Hebrew Bible, Lamentations, 2.8 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •judgment, 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 163| 2.8. "חָשַׁב יְהוָה לְהַשְׁחִית חוֹמַת בַּת־צִיּוֹן נָטָה קָו לֹא־הֵשִׁיב יָדוֹ מִבַּלֵּעַ וַיַּאֲבֶל־חֵל וְחוֹמָה יַחְדָּו אֻמְלָלוּ׃", | 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.", |
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20. Hebrew Bible, Ezekiel, 2, 3, 4.8, 16, 16.6, 16.7, 16.8, 16.9, 16.10, 16.11, 16.12, 16.13, 16.14, 16.15, 16.16, 16.17, 16.18, 16.19, 16.20, 16.21, 16.22, 16.23, 16.24, 16.25, 16.26, 16.27, 16.28, 16.29, 16.30, 16.31, 16.32, 16.33, 16.34, 16.35, 16.36, 16.37, 16.38, 16.39, 16.40, 16.41, 16.42, 16.43, 16.44, 16.45, 16.46, 16.47, 16.48, 16.49, 16.50, 16.51, 16.52, 23.22, 23.23, 23.24, 23.25, 23.26, 23.27, 23.28, 23.29, 23.30, 23.31, 23.32, 23.33, 23.34, 23.35, 23.36, 23.37, 23.38, 23.39, 23.40, 23.41, 23.42, 23.43, 23.44, 23.45, 23.46, 23.47, 23.48, 23.49, 24.15, 24.16, 24.17, 24.18, 26, 27, 28, 32, 32.3, 32.4, 32.5, 32.6, 36.22, 36.23, 36.24, 36.25, 36.26, 36.27, 40.3-42.20 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 245| 36.25. "וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם מִכֹּל טֻמְאוֹתֵיכֶם וּמִכָּל־גִּלּוּלֵיכֶם אֲטַהֵר אֶתְכֶם׃", | 36.25. "And I will sprinkle clean water upon you, and ye shall be clean; from all your uncleannesses, and from all your idols, will I cleanse you.", |
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21. Hebrew Bible, 2 Chronicles, 24.17-24.25 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •marcionite thinking, on divine judgment Found in books: Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 108| 24.17. "וְאַחֲרֵי מוֹת יְהוֹיָדָע בָּאוּ שָׂרֵי יְהוּדָה וַיִּשְׁתַּחֲווּ לַמֶּלֶךְ אָז שָׁמַע הַמֶּלֶךְ אֲלֵיהֶם׃", 24.18. "וַיַּעַזְבוּ אֶת־בֵּית יְהוָה אֱלֹהֵי אֲבוֹתֵיהֶם וַיַּעַבְדוּ אֶת־הָאֲשֵׁרִים וְאֶת־הָעֲצַבִּים וַיְהִי־קֶצֶף עַל־יְהוּדָה וִירוּשָׁלִַם בְּאַשְׁמָתָם זֹאת׃", 24.19. "וַיִּשְׁלַח בָּהֶם נְבִאִים לַהֲשִׁיבָם אֶל־יְהוָה וַיָּעִידוּ בָם וְלֹא הֶאֱזִינוּ׃", 24.21. "וַיִּקְשְׁרוּ עָלָיו וַיִּרְגְּמֻהוּ אֶבֶן בְּמִצְוַת הַמֶּלֶךְ בַּחֲצַר בֵּית יְהוָה׃", 24.22. "וְלֹא־זָכַר יוֹאָשׁ הַמֶּלֶךְ הַחֶסֶד אֲשֶׁר עָשָׂה יְהוֹיָדָע אָבִיו עִמּוֹ וַיַּהֲרֹג אֶת־בְּנוֹ וּכְמוֹתוֹ אָמַר יֵרֶא יְהוָה וְיִדְרֹשׁ׃", 24.23. "וַיְהִי לִתְקוּפַת הַשָּׁנָה עָלָה עָלָיו חֵיל אֲרָם וַיָּבֹאוּ אֶל־יְהוּדָה וִירוּשָׁלִַם וַיַּשְׁחִיתוּ אֶת־כָּל־שָׂרֵי הָעָם מֵעָם וְכָל־שְׁלָלָם שִׁלְּחוּ לְמֶלֶךְ דַּרְמָשֶׂק׃", 24.24. "כִּי בְמִצְעַר אֲנָשִׁים בָּאוּ חֵיל אֲרָם וַיהוָה נָתַן בְּיָדָם חַיִל לָרֹב מְאֹד כִּי עָזְבוּ אֶת־יְהוָה אֱלֹהֵי אֲבוֹתֵיהֶם וְאֶת־יוֹאָשׁ עָשׂוּ שְׁפָטִים׃", 24.25. "וּבְלֶכְתָּם מִמֶּנּוּ כִּי־עָזְבוּ אֹתוֹ במחליים [בְּמַחֲלוּיִם] רַבִּים הִתְקַשְּׁרוּ עָלָיו עֲבָדָיו בִּדְמֵי בְּנֵי יְהוֹיָדָע הַכֹּהֵן וַיַּהַרְגֻהוּ עַל־מִטָּתוֹ וַיָּמֹת וַיִּקְבְּרֻהוּ בְּעִיר דָּוִיד וְלֹא קְבָרֻהוּ בְּקִבְרוֹת הַמְּלָכִים׃", | 24.17. "Now after the death of Jehoiada came the princes of Judah, and prostrated themselves before the king. Then the king hearkened unto them.", 24.18. "And they forsook the house of the LORD, the God of their fathers, and served the Asherim and the idols; and wrath came upon Judah and Jerusalem for this their guiltiness.", 24.19. "Yet He sent prophets to them, to bring them back unto the LORD; and they admonished them, but they would not give ear.", 24.20. "And the spirit of God clothed Zechariah the son of Jehoiada the priest; and he stood above the people, and said unto them: ‘Thus saith God: Why transgress ye the commandments of the LORD, that ye cannot prosper? because ye have forsaken the LORD, He hath also forsaken you.’", 24.21. "And they conspired against him, and stoned him with stones at the commandment of the king in the court of the house of the LORD.", 24.22. "Thus Joash the king remembered not the kindness which Jehoiada his father had done to him, but slew his son. And when he died, he said: ‘The LORD look upon it, and require it.’", 24.23. "And it came to pass, when the year was come about, that the army of the Arameans came up against him; and they came to Judah and Jerusalem, and destroyed all the princes of the people from among the people, and sent all the spoil of them unto the king of Damascus.", 24.24. "For the army of the Arameans came with a small company of men; and the LORD delivered a very great host into their hand, because they had forsaken the LORD, the God of their fathers. So they executed judgment upon Joash.", 24.25. "And when they were departed from him—for they left him in great diseases—his own servants conspired against him for the blood of the sons of Jehoiada the priest, and slew him on his bed, and he died; and they buried him in the city of David, but they buried him not in the sepulchres of the kings.", |
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| 22. Andocides, On The Mysteries, 1.64 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •divine judgment Found in books: Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 54 |
23. Hebrew Bible, Zechariah, 1.16, 2.12, 9.2 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •judgment, divine •divine judgment Found in books: Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 67; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 163| 1.16. "לָכֵן כֹּה־אָמַר יְהוָה שַׁבְתִּי לִירוּשָׁלִַם בְּרַחֲמִים בֵּיתִי יִבָּנֶה בָּהּ נְאֻם יְהוָה צְבָאוֹת וקוה [וְקָו] יִנָּטֶה עַל־יְרוּשָׁלִָם׃", 2.12. "כִּי כֹה אָמַר יְהוָה צְבָאוֹת אַחַר כָּבוֹד שְׁלָחַנִי אֶל־הַגּוֹיִם הַשֹּׁלְלִים אֶתְכֶם כִּי הַנֹּגֵעַ בָּכֶם נֹגֵעַ בְּבָבַת עֵינוֹ׃", 9.2. "וְגַם־חֲמָת תִּגְבָּל־בָּהּ צֹר וְצִידוֹן כִּי חָכְמָה מְאֹד׃", | 1.16. "Therefore thus saith the LORD: I return to Jerusalem with compassions: My house shall be built in it, saith the LORD of hosts, and a line shall be stretched forth over Jerusalem.", 2.12. "For thus saith the LORD of hosts who sent me after glory unto the nations which spoiled you: ‘Surely, he that toucheth you toucheth the apple of his eye.", 9.2. "And Hamath also shall border thereon; Tyre and Zidon, for she is very wise.", |
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| 24. Herodotus, Histories, 9.16.7 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •divine judgment Found in books: Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 54 |
25. Thucydides, The History of The Peloponnesian War, 2.34.3 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •divine judgment Found in books: Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 54| 2.34.3. ἐπειδὰν δὲ ἡ ἐκφορὰ ᾖ, λάρνακας κυπαρισσίνας ἄγουσιν ἅμαξαι, φυλῆς ἑκάστης μίαν: ἔνεστι δὲ τὰ ὀστᾶ ἧς ἕκαστος ἦν φυλῆς. μία δὲ κλίνη κενὴ φέρεται ἐστρωμένη τῶν ἀφανῶν, οἳ ἂν μὴ εὑρεθῶσιν ἐς ἀναίρεσιν. | 2.34.3. In the funeral procession cypress coffins are borne in cars, one for each tribe; the bones of the deceased being placed in the coffin of their tribe. Among these is carried one empty bier decked for the missing, that is, for those whose bodies could not be recovered. |
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| 26. Aristotle, Rhetoric, 2.1.1-2.1.8, 2.8.2, 3.11.5 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •judgment (divine) •judgment, divine Found in books: Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 201; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 89 |
| 27. Aristotle, Poetics, 13-14 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 90 |
28. Anon., 1 Enoch, 93.11-93.14 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 11; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 78 | 93.11. [For who is there of all the children of men that is able to hear the voice of the Holy One without being troubled And who can think His thoughts and who is there that can behold all the works" 93.12. of heaven And how should there be one who could behold the heaven, and who is there that could understand the things of heaven and see a soul or a spirit and could tell thereof, or ascend and see 93.13. all their ends and think them or do like them And who is there of all men that could know what is the breadth and the length of the earth, and to whom has been shown the measure of all of them 93.14. Or is there any one who could discern the length of the heaven and how great is its height, and upon what it is founded, and how great is the number of the stars, and where all the luminaries rest ] 5. Observe ye how the trees cover themselves with green leaves and bear fruit: wherefore give ye heed and know with regard to all His works, and recognize how He that liveth for ever hath made them so.,And all His works go on thus from year to year for ever, and all the tasks which they accomplish for Him, and their tasks change not, but according as God hath ordained so is it done.,And behold how the sea and the rivers in like manner accomplish and change not their tasks from His commandments'.",But ye -ye have not been steadfast, nor done the commandments of the Lord, But ye have turned away and spoken proud and hard words With your impure mouths against His greatness. Oh, ye hard-hearted, ye shall find no peace.,Therefore shall ye execrate your days, And the years of your life shall perish, And the years of your destruction shall be multiplied in eternal execration, And ye shall find no mercy.,In those days ye shall make your names an eternal execration unto all the righteous, b And by you shall all who curse, curse, And all the sinners and godless shall imprecate by you,,And for you the godless there shall be a curse.",And all the . . . shall rejoice, e And there shall be forgiveness of sins, f And every mercy and peace and forbearance: g There shall be salvation unto them, a goodly light.I And for all of you sinners there shall be no salvation, j But on you all shall abide a curse.,But for the elect there shall be light and joy and peace, b And they shall inherit the earth.,And then there shall be bestowed upon the elect wisdom, And they shall all live and never again sin, Either through ungodliness or through pride: But they who are wise shall be humble.,And they shall not again transgress, Nor shall they sin all the days of their life, Nor shall they die of (the divine) anger or wrath, But they shall complete the number of the days of their life.And their lives shall be increased in peace, And the years of their joy shall be multiplied, In eternal gladness and peace, All the days of their life. |
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| 29. Septuagint, Wisdom of Solomon, 1.16-3.9, 2.19, 2.20, 2.21, 2.22, 2.23, 2.24, 2.25, 2.26, 2.27, 2.28, 2.29, 2.30, 2.31, 2.32, 2.33, 2.34, 2.35, 2.36, 2.37, 2.38, 2.39, 2.40, 2.41, 2.42, 2.43, 2.44, 2.45, 2.46, 2.47, 2.48, 2.49, 2.50, 2.51, 2.52, 2.53, 2.54, 2.55, 2.56, 2.57, 2.58, 2.59, 2.60, 2.61, 2.62, 2.63, 2.64, 2.65, 2.66, 2.67, 2.68, 2.69, 2.70, 2.71, 2.72, 2.73, 2.74, 2.75, 2.76, 2.77, 2.78, 2.79, 2.80, 2.81, 2.82, 2.83, 2.84, 2.85, 2.86, 2.87, 2.88, 2.89, 2.90, 2.91, 2.92, 2.93, 2.94, 2.95, 2.96, 2.97, 2.98, 2.99, 2.100, 2.101, 2.102, 2.103, 2.104, 2.105, 2.106, 2.107, 2.108, 2.109, 2.110, 2.111, 2.112, 2.113, 2.114, 2.115, 2.116, 2.117, 2.118, 2.119, 2.120, 2.121, 2.122, 2.123, 2.124, 2.125, 2.126, 2.127, 2.128, 2.129, 2.130, 2.131, 2.132, 2.133, 2.134, 2.135, 2.136, 2.137, 2.138, 2.139, 2.140, 2.141, 2.142, 2.143, 2.144, 2.145, 2.146, 2.147, 2.148, 2.149, 2.150, 2.151, 2.152, 2.153, 2.154, 2.155, 2.156, 2.157, 2.158, 2.159, 2.160, 2.161, 2.162, 2.163, 2.164, 2.165, 2.166, 2.167, 2.168, 2.169, 2.170, 2.171, 2.172, 2.173, 2.174, 2.175, 2.176, 2.177, 2.178, 2.179, 2.180, 2.181, 2.182, 2.183, 2.184, 2.185, 2.186, 2.187, 2.188, 2.189, 2.190, 2.191, 2.192, 2.193, 2.194, 2.195, 2.196, 2.197, 2.198, 2.199, 2.200, 2.201, 2.202, 2.203, 2.204, 2.205, 2.206, 2.207, 2.208, 2.209, 2.210, 2.211, 2.212, 2.213, 2.214, 2.215, 2.216, 2.217, 2.218, 2.219, 2.220, 3.10, 3.11, 3.12, 3.13, 3.14, 3.15, 3.16, 3.17, 3.18, 3.19, 9.24, 9.32, 10.11, 10.21, 11.3, 12.12, 12.18, 18.5, 18.22 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 108 |
| 30. Septuagint, Ecclesiasticus (Siracides), 23.18 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •divine judgment Found in books: Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 54, 58 |
31. Septuagint, 2 Maccabees, 7.36 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •divine, judgment Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 108 | 7.36. For our brothers after enduring a brief suffering have drunk of everflowing life under God's covet; but you, by the judgment of God, will receive just punishment for your arrogance.' |
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32. Cicero, De Domo Sua, 35 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •judgment, divine Found in books: Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 201| 35. tres sunt res, quantum ego existimare possum, quae obstent hoc tempore Sex. Roscio, crimen adversariorum et audacia et potentia. criminis confictionem accusator Erucius accusator Erucius Erucius del. Madvig : accusator del. A. Eberhard ( contra Victorinum, Rhet. M. p. 210) suscepit, audaciae partis Roscii sibi poposcerunt depoposcerunt Victorinus , Chrysogonus autem, is qui plurimum potest, potentia pugnat. de hisce omnibus rebus me dicere oportere intellego. quid igitur est? | |
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| 33. Anon., Jubilees, 1 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •judgment (divine) Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 12 |
| 34. Dead Sea Scrolls, Hodayot, 7.26-7.33, 10.3-10.7, 10.25-10.27, 11.20-11.23, 12.25-12.26 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •judgment, 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 78, 193 |
| 35. Dead Sea Scrolls, Ben Sira, 23.18 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •divine judgment Found in books: Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 54, 58 |
36. Cicero, On Invention, 1.106-1.109 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •judgment (divine) Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 89| 1.106. conquestionis autem huiusmodi de rebus partes petere oportebit. Conquestio est oratio auditorum misericordiam cap- tans. in hac primum animum auditoris mitem et misericordem conficere oportet, quo facilius conque- stione commoveri possit. id locis communibus efficere oportebit, per quos fortunae vis in omnes et hominum infirmitas ostenditur; qua oratione habita graviter et sententiose maxime demittitur animus hominum et ad misericordiam conparatur, cum in alieno malo suam infirmitatem considerabit. 1.107. deinde primus locus est misericordiae, per quem, quibus in bonis fuerint et nunc per quem quibus in malis sint, ostenditur. se- cundus, qui in tempora tribuitur, per quem, quibus in malis fuerint et sint et futuri sint, demonstratur. ter- tius, per quem unum quodque deploratur incom- modum, ut in morte filii pueritiae delectatio, amor, spes, solatium, educatio et, si qua simili in genere quo- libet de incommodo per conquestionem dici poterunt. quartus, per quem res turpes et humiles et inliberales proferentur et indigna aetate, genere, fortuna pristina, honore, beneficiis, quae passi perpessurive sint. quin- tus, per quem omnia ante oculos singillatim incom- moda ponuntur, ut videatur is, qui audit, videre et re quoque ipsa, quasi assit, non verbis solum ad miseri- 1.108. cordiam ducatur. sextus, per quem praeter spem in miseriis demonstratur esse, et, cum aliquid exspectaret, non modo id non adeptus esse, sed in summas miserias incidisse. septimus, per quem ad ipsos, qui audiunt, similem in causam convertimus et petimus, ut de suis liberis aut parentibus aut aliquo, qui illis carus debeat esse, nos cum videant, recordentur. octavus, per quem aliquid dicitur esse factum, quod non oportuerit, aut non factum, quod oportuerit, hoc modo: non affui, non vidi, non postremam vocem eius audivi, non extremum spiritum eius excepi. item: inimicorum in manibus mortuus est, hostili in terra turpiter iacuit insepultus, a feris diu vexatus, communi quoque honore in morte caruit. 1.109. nonus, per quem oratio ad mutas et expertes animi res referetur, ut si ad equum, domum, vestem sermonem alicuius accommodes, quibus animus eorum, qui audiunt et aliquem dilexerunt, vehementer com- movetur. decimus, per quem inopia, infirmitas, soli- tudo demonstratur. undecimus, per quem liberorum aut parentum aut sui corporis sepeliundi aut alicuius eiusmodi rei commendatio fit. duodecimus, per quem disiunctio deploratur ab aliquo, cum diducaris ab eo, quicum libentissime vixeris, ut a parente filio, a fratre familiari. tertius decimus, per quem cum indignatione conquerimur, quod ab iis, a quibus minime conveniat, male tractemur, propinquis, amicis, quibus benigne fecerimus, quos adiutores fore putarimus, aut a qui- bis indignum est, ut servis, libertis, clientibus, sup- plicibus. quartus decimus, qui per obsecrationem sumitur; in quo orantur modo illi, qui audiunt, hu- mili et supplici oratione, ut misereantur. quintus de- cimus, per quem non nostras, sed eorum, qui cari nobis debent esse, fortunas conqueri nos demonstra- mus. sextus decimus, per quem animum nostrum in alios misericordem esse ostendimus et tamen amplum et excelsum et patientem incommodorum esse et fu- turum esse, si quid acciderit, demonstramus. nam saepe virtus et magnificentia, in quo gravitas et auctoritas est, plus proficit ad misericordiam commo- vendam quam humilitas et obsecratio. commotis au- tem animis diutius in conquestione morari non opor- tebit. quemadmodum enim dixit rhetor Apollonius, lacrima nihil citius arescit. Sed quoniam satis, ut videmur, de omnibus orationis partibus diximus et huius voluminis magnitudo lon- gius processit, quae sequuntur deinceps, in secundo libro dicemus. | |
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37. Anon., Testament of Dan, 5.2 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •judgment, 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 13 | 5.2. Speak truth each one with his neighbour. So shall ye not fall into wrath and confusion; But ye shall be in peace, having the God of peace, So shall no war prevail over you. |
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| 38. Anon., Sibylline Oracles, 2.286-2.296, 3.304, 3.350-3.355, 3.766, 4.3-4.11, 4.18, 4.23-4.39, 4.42, 4.44, 4.49-4.53, 4.65-4.66, 4.87, 4.145-4.148, 4.158-4.171, 4.175-4.192, 5.52-5.53, 5.88, 5.90, 5.98-5.100, 5.137-5.154, 5.159, 5.162-5.202, 5.238-5.285, 5.287, 5.289, 5.298-5.305, 5.324-5.332, 5.349-5.360, 5.386-5.448, 5.504-5.511 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •divine judgment Found in books: Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 142, 163, 166, 176, 177, 178, 179, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 202, 210 |
| 39. Livy, History, 8.22, 41.28 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •divine judgment Found in books: Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 69 |
| 40. Philo of Alexandria, That The Worse Attacks The Better, 87 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •divine, judgment Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 108 |
41. Philo of Alexandria, Who Is The Heir, 57-58, 232 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 108 | 232. But by nature our mind is indivisible; for the Creator, having divided the irrational part of the soul into six portions, has made six divisions of it, namely, sight, taste, hearing, smelling, touch, and voice; but the rational part, which is called the mind he has left undivided, according to the likeness of the entire heaven. |
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42. Philo of Alexandria, On The Embassy To Gaius, 100-103, 105-110, 95-99, 104 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 115 | 104. Let him also transpose the things which he bears in each of his hands, and not pollute the proper arrangement, for let him bear his arrows and his bow in his right hand, for he knows how with good aim to shoot at and to pierce men and women, and whole families, and populous cities, to their complete destruction. |
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| 43. Philo of Alexandria, On Planting, 18, 20, 19 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 108 |
44. Philo of Alexandria, On The Creation of The World, 140-141, 69 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 108 | 69. So then after all the other things, as has been said before, Moses says that man was made in the image and likeness of God. And he says well; for nothing that is born on the earth is more resembling God than man. And let no one think that he is able to judge of this likeness from the characters of the body: for neither is God a being with the form of a man, nor is the human body like the form of God; but the resemblance is spoken of with reference to the most important part of the soul, namely, the mind: for the mind which exists in each individual has been created after the likeness of that one mind which is in the universe as its primitive model, being in some sort the God of that body which carries it about and bears its image within it. In the same rank that the great Governor occupies in the universal world, that same as it seems does the mind of man occupy in man; for it is invisible, though it sees everything itself; and it has an essence which is undiscernible, though it can discern the essences of all other things, and making for itself by art and science all sorts of roads leading in divers directions, and all plain; it traverses land and sea, investigating everything which is contained in either element. |
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45. Dionysius of Halycarnassus, Roman Antiquities, 4.62.2-4.62.4 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •divine judgment Found in books: Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 203 | 4.62.2. A certain woman who was not a native of the country came to the tyrant wishing to sell him nine books filled with Sibylline oracles; but when Tarquinius refused to purchase the books at the price she asked, she went away and burned three of them. And not long afterwards, bringing the remaining six books, she offered to sell them for the same price. But when they thought her a fool and mocked at her for asking the same price for the smaller number of books that she had been unable to get for even the larger number, she again went away and burned half of those that were left; then, bringing the remaining books, she asked the same amount of money for these. 4.62.3. Tarquinius, wondering at the woman's purpose, sent for the augurs and acquainting them with the matter, asked them what he should do. These, knowing by certain signs that he had rejected a god-sent blessing, and declaring it to be a great misfortune that he had not purchased all the books, directed him to pay the woman all the money she asked and to get the oracles that were left. 4.62.4. The woman, after delivering the books and bidding him take great care of them, disappeared from among men. Tarquinius chose two men of distinction from among the citizens and appointing two public slaves to assist them, entrusted to them the guarding of the books; and when one of these men, named Marcus Atilius, seemed to have been faithless to his trust and was informed upon by one of the public slaves, he ordered him to be sewed up in a leather bag and thrown into the sea as a parricide. |
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46. Ovid, Fasti, 1.711-1.712 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •judgment, 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 15| 1.711. frondibus Actiacis comptos redimita capillos, 1.712. Pax, ades et toto mitis in orbe mane. | 1.711. With laurel of Actium: stay gently in this world. 1.712. While we lack enemies, or cause for triumphs: |
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47. New Testament, 1 Thessalonians, 3.13, 5.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •judgment, divine •judgment (divine) Found in books: Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 177; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 11; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 13| 3.13. εἰς τὸ στηρίξαι ὑμῶν τὰς καρδίας ἀμέμπτους ἐν ἁγιωσύνῃ ἔμπροσθεν τοῦ θεοῦ καὶ πατρὸς ἡμῶν ἐν τῇ παρουσίᾳ τοῦ κυρίου ἡμῶν Ἰησοῦ μετὰ πάντων τῶν ἁγίων αὐτοῦ. 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. | 3.13. to the end he may establish your hearts blameless in holiness before our God and Father, at the coming of our Lord Jesus with all his saints. 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. |
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48. Mishnah, Avot, 4.22 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •judgment, divine Found in books: Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 91| 4.22. "הוּא הָיָה אוֹמֵר, הַיִּלּוֹדִים לָמוּת, וְהַמֵּתִים לְהֵחָיוֹת, וְהַחַיִּים לִדּוֹן. לֵידַע לְהוֹדִיעַ וּלְהִוָּדַע שֶׁהוּא אֵל, הוּא הַיּוֹצֵר, הוּא הַבּוֹרֵא, הוּא הַמֵּבִין, הוּא הַדַּיָּן, הוּא עֵד, הוּא בַעַל דִּין, וְהוּא עָתִיד לָדוּן. בָּרוּךְ הוּא, שֶׁאֵין לְפָנָיו לֹא עַוְלָה, וְלֹא שִׁכְחָה, וְלֹא מַשּׂוֹא פָנִים, וְלֹא מִקַּח שֹׁחַד, שֶׁהַכֹּל שֶׁלּוֹ. וְדַע שֶׁהַכֹּל לְפִי הַחֶשְׁבּוֹן. וְאַל יַבְטִיחֲךָ יִצְרְךָ שֶׁהַשְּׁאוֹל בֵּית מָנוֹס לְךָ, שֶׁעַל כָּרְחֲךָ אַתָּה נוֹצָר, וְעַל כָּרְחֲךָ אַתָּה נוֹלָד, וְעַל כָּרְחֲךָ אַתָּה חַי, וְעַל כָּרְחֲךָ אַתָּה מֵת, וְעַל כָּרְחֲךָ אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן לִפְנֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא: \n", | 4.22. "He used to say: the ones who were born are to die, and the ones who have died are to be brought to life, and the ones brought to life are to be judged; So that one may know, make known and have the knowledge that He is God, He is the designer, He is the creator, He is the discerner, He is the judge, He the witness, He the complait, and that He will summon to judgment. Blessed be He, before Whom there is no iniquity, nor forgetting, nor respect of persons, nor taking of bribes, for all is His. And know that all is according to the reckoning. And let not your impulse assure thee that the grave is a place of refuge for you; for against your will were you formed, against your will were you born, against your will you live, against your will you will die, and against your will you will give an account and reckoning before the King of the kings of kings, the Holy One, blessed be He.", |
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49. New Testament, Matthew, 5.38-5.48, 7.1, 7.23, 8.20, 9.2, 10.1-10.15, 16.19, 18.18, 19.28, 21.23-21.27 (1st cent. CE - 1st cent. CE) Tagged with subjects: •marcionite thinking, on divine judgment •divine judgment •judgment, divine Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 245; Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 54; Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 111, 117, 126; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 24, 194| 5.38. Ἠκούσατε ὅτι ἐρρέθη Ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ καὶ ὀδόντα ἀντὶ ὀδόντος. 5.39. Ἐγὼ δὲ λέγω ὑμῖν μὴ ἀντιστῆναι τῷ πονηρῷ· ἀλλʼ ὅστις σε ῥαπίζει εἰς τὴν δεξιὰν σιαγόνα [σου], στρέψον αὐτῷ καὶ τὴν ἄλλην· 5.40. καὶ τῷ θέλοντί σοι κριθῆναι καὶ τὸν χιτῶνά σου λαβεῖν, ἄφες αὐτῷ καὶ τὸ ἱμάτιον· 5.41. καὶ ὅστις σε ἀγγαρεύσει μίλιον ἕν, ὕπαγε μετʼ αὐτοῦ δύο. 5.42. τῷ αἰτοῦντί σε δός, καὶ τὸν θέλοντα ἀπὸ σοῦ δανίσασθαι μὴ ἀποστραφῇς. 5.43. Ἠκούσατε ὅτι ἐρρέθη Ἀγαπήσεις τὸν πλησίον σου καὶ μισήσεις τὸν ἐχθρόν σου. 5.44. Ἐγὼ δὲ λέγω ὑμῖν, ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς· 5.45. ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς, ὅτι τὸν ἥλιον αὐτοῦ ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους. 5.46. ἐὰν γὰρ ἀγαπήσητε τοὺς ἀγαπῶντας ὑμᾶς, τίνα μισθὸν ἔχετε; οὐχὶ καὶ οἱ τελῶναι τὸ αὐτὸ ποιοῦσιν; 5.47. καὶ ἐὰν ἀσπάσησθε τοὺς ἀδελφοὺς ὑμῶν μόνον, τί περισσὸν ποιεῖτε; οὐχὶ καὶ οἱ ἐθνικοὶ τὸ αὐτὸ ποιοῦσιν; 5.48. Ἔσεσθε οὖν ὑμεῖς τέλειοι ὡς ὁ πατὴρ ὑμῶν ὁ οὐράνιος τέλειός ἐστιν. 7.1. Μὴ κρίνετε, ἵνα μὴ κριθῆτε· 7.23. καὶ τότε ὁμολογήσω αὐτοῖς ὅτι Οὐδέποτε ἔγνων ὑμᾶς· ἀποχωρεῖτε ἀπʼ ἐμοῦ οἱ ἐργαζόμενοι τὴν ἀνομίαν. 8.20. καὶ λέγει αὐτῷ ὁ Ἰησοῦς Αἱ ἀλώπεκες φωλεοὺς ἔχουσιν καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατασκηνώσεις, ὁ δὲ υἱὸς τοῦ ἀνθρώπου οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ. 9.2. Καὶ ἰδοὺ προσέφερον αὐτῷ παραλυτικὸν ἐπὶ κλίνης βεβλημένον. καὶ ἰδὼν ὁ Ἰησοῦς τὴν πίστιν αὐτῶν εἶπεν τῷ παραλυτικῷ Θάρσει, τέκνον· ἀφίενταί σου αἱ ἁμαρτίαι. 10.1. Καὶ προσκαλεσάμενος τοὺς δώδεκα μαθητὰς αὐτοῦ ἔδωκεν αὐτοῖς ἐξουσίαν πνευμάτων ἀκαθάρτων ὥστε ἐκβάλλειν αὐτὰ καὶ θεραπεύειν πᾶσαν νόσον καὶ πᾶσαν μαλακίαν. 10.2. Τῶν δὲ δώδεκα ἀποστόλων τὰ ὀνόματά ἐστιν ταῦτα· πρῶτος Σίμων ὁ λεγόμενος Πέτρος καὶ Ἀνδρέας ὁ ἀδελφὸς αὐτοῦ καὶ Ἰάκωβος ὁ τοῦ Ζεβεδαίου καὶ Ἰωάνης ὁ ἀδελφὸς αὐτοῦ, 10.3. Φίλιππος καὶ Βαρθολομαῖος, Θωμᾶς καὶ Μαθθαῖος ὁ τελώνης, Ἰάκωβος ὁ τοῦ Ἁλφαίου καὶ Θαδδαῖος, 10.4. Σίμων ὁ Καναναῖος καὶ Ἰούδας ὁ Ἰσκαριώτης ὁ καὶ παραδοὺς αὐτόν. 10.5. Τούτους τοὺς δώδεκα ἀπέστειλεν ὁ Ἰησοῦς παραγγείλας αὐτοῖς λέγων Εἰς ὁδὸν ἐθνῶν μὴ ἀπέλθητε, καὶ εἰς πόλιν Σαμαρειτῶν μὴ εἰσέλθητε· 10.6. πορεύεσθε δὲ μᾶλλον πρὸς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ. 10.7. πορευόμενοι δὲ κηρύσσετε λέγοντες ὅτι Ἤγγικεν ἡ βασιλεία τῶν οὐρανῶν. 10.8. ἀσθενοῦντας θεραπεύετε, νεκροὺς ἐγείρετε, λεπροὺς καθαρίζετε, δαιμόνια ἐκβάλλετε· δωρεὰν ἐλάβετε, δωρεὰν δότε. 10.9. Μὴ κτήσησθε χρυσὸν μηδὲ ἄργυρον μηδὲ χαλκὸν εἰς τὰς ζώνας ὑμῶν, 10.10. μὴ πήραν εἰς ὁδὸν μηδὲ δύο χιτῶνας μηδὲ ὑποδήματα μηδὲ ῥάβδον· ἄξιος γὰρ ὁ ἐργάτης τῆς τροφῆς αὐτοῦ. 10.11. εἰς ἣν δʼ ἂν πόλιν ἢ κώμην εἰσέλθητε, ἐξετάσατε τίς ἐν αὐτῇ ἄξιός ἐστιν· κἀκεῖ μείνατε ἕως ἂν ἐξέλθητε. 10.12. εἰσερχόμενοι δὲ εἰς τὴν οἰκίαν ἀσπάσασθε αὐτήν· 10.13. καὶ ἐὰν μὲν ᾖ ἡ οἰκία ἀξία, ἐλθάτω ἡ εἰρήνη ὑμῶν ἐπʼ αὐτήν· ἐὰν δὲ μὴ ᾖ ἀξία, ἡ εἰρήνη ὑμῶν ἐφʼ ὑμᾶς ἐπιστραφήτω. 10.14. καὶ ὃς ἂν μὴ δέξηται ὑμᾶς μηδὲ ἀκούσῃ τοὺς λόγους ὑμῶν, ἐξερχόμενοι ἔξω τῆς οἰκίας ἢ τῆς πόλεως ἐκείνης ἐκτινάξατε τὸν κονιορτὸν τῶν ποδῶν ὑμῶν. 10.15. ἀμὴν λέγω ὑμῖν, ἀνεκτότερον ἔσται γῇ Σοδόμων καὶ Γομόρρων ἐν ἡμέρᾳ κρίσεως ἢ τῇ πόλει ἐκείνῃ. 16.19. δώσω σοι τὰς κλεῖδας τῆς βασιλείας τῶν οὐρανῶν, καὶ ὃ ἐὰν δήσῃς ἐπὶ τῆς γῆς ἔσται δεδεμένον ἐν τοῖς οὐρανοῖς, καὶ ὃ ἐὰν λύσῃς ἐπὶ τῆς γῆς ἔσται λελυμένον ἐν τοῖς οὐρανοῖς. 18.18. Ἀμὴν λέγω ὑμῖν, ὅσα ἐὰν δήσητε ἐπὶ τῆς γῆς ἔσται δεδεμένα ἐν οὐρανῷ καὶ ὅσα ἐὰν λύσητε ἐπὶ τῆς γῆς ἔσται λελυμένα ἐν οὐρανῷ. 19.28. ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς Ἀμὴν λέγω ὑμῖν ὅτι ὑμεῖς οἱ ἀκολουθήσαντές μοι ἐν τῇ παλινγενεσίᾳ, ὅταν καθίσῃ ὁ υἱὸς τοῦ ἀνθρώπου ἐπὶ θρόνου δόξης αὐτοῦ, καθήσεσθε καὶ ὑμεῖς ἐπὶ δώδεκα θρόνους κρίνοντες τὰς δώδεκα φυλὰς τοῦ Ἰσραήλ. 21.23. Καὶ ἐλθόντος αὐτοῦ εἰς τὸ ἱερὸν προσῆλθαν αὐτῷ διδάσκοντι οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι τοῦ λαοῦ λέγοντες Ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιεῖς; καὶ τίς σοι ἔδωκεν τὴν ἐξουσίαν ταύτην; 21.24. ἀποκριθεὶς [δὲ] ὁ Ἰησοῦς εἶπεν αὐτοῖς Ἐρωτήσω ὑμᾶς κἀγὼ λόγον ἕνα, ὃν ἐὰν εἴπητέ μοι κἀγὼ ὑμῖν ἐρῶ ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιῶ· 21.25. τὸ βάπτισμα τὸ Ἰωάνου πόθεν ἦν; ἐξ οὐρανοῦ ἢ ἐξ ἀνθρώπων; οἱ δὲ διελογίζοντο ἐν ἑαυτοῖς λέγοντες Ἐὰν εἴπωμεν Ἐξ οὐρανοῦ, ἐρεῖ ἡμῖν Διὰ τί οὖν οὐκ ἐπιστεύσατε αὐτῷ; 21.26. ἐὰν δὲ εἴπωμεν Ἐξ ἀνθρώπων, φοβούμεθα τὸν ὄχλον, πάντες γὰρ ὡς προφήτην ἔχουσιν τὸν Ἰωάνην· 21.27. καὶ ἀποκριθέντες τῷ Ἰησοῦ εἶπαν Οὐκ οἴδαμεν. ἔφη αὐτοῖς καὶ αὐτός Οὐδὲ ἐγὼ λέγω ὑμῖν ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιῶ. | 5.38. "You have heard that it was said, 'An eye for an eye, and a tooth for a tooth.' 5.39. But I tell you, don't resist him who is evil; but whoever strikes you on your right cheek, turn to him the other also. 5.40. If anyone sues you to take away your coat, let him have your cloak also. 5.41. Whoever compels you to go one mile, go with him two. 5.42. Give to him who asks you, and don't turn away him who desires to borrow from you. 5.43. "You have heard that it was said, 'You shall love your neighbor, and hate your enemy.' 5.44. But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you, 5.45. that you may be sons of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust. 5.46. For if you love those who love you, what reward do you have? Don't even the tax collectors do the same? 5.47. If you only greet your friends, what more do you do than others? Don't even the tax collectors do the same? 5.48. Therefore you shall be perfect, just as your Father in heaven is perfect. 7.1. "Don't judge, so that you won't be judged. 7.23. Then I will tell them, 'I never knew you. Depart from me, you who work iniquity.' 8.20. Jesus said to him, "The foxes have holes, and the birds of the sky have nests, but the Son of Man has nowhere to lay his head." 9.2. Behold, they brought to him a man who was paralyzed, lying on a bed. Jesus, seeing their faith, said to the paralytic, "Son, cheer up! Your sins are forgiven you." 10.1. He called to himself his twelve disciples, and gave them authority over unclean spirits, to cast them out, and to heal every disease and every sickness. 10.2. Now the names of the twelve apostles are these. The first, Simon, who is called Peter; Andrew, his brother; James the son of Zebedee; John, his brother; 10.3. Philip; Bartholomew; Thomas; Matthew the tax collector; James the son of Alphaeus; and Lebbaeus, whose surname was Thaddaeus; 10.4. Simon the Canaanite; and Judas Iscariot, who also betrayed him. 10.5. Jesus sent these twelve out, and charged them, saying, "Don't go among the Gentiles, and don't enter into any city of the Samaritans. 10.6. Rather, go to the lost sheep of the house of Israel. 10.7. As you go, preach, saying, 'The Kingdom of Heaven is at hand!' 10.8. Heal the sick, cleanse the lepers, and cast out demons. Freely you received, so freely give. 10.9. Don't take any gold, nor silver, nor brass in your money belts. 10.10. Take no bag for your journey, neither two coats, nor shoes, nor staff: for the laborer is worthy of his food. 10.11. Into whatever city or village you enter, find out who in it is worthy; and stay there until you go on. 10.12. As you enter into the household, greet it. 10.13. If the household is worthy, let your peace come on it, but if it isn't worthy, let your peace return to you. 10.14. Whoever doesn't receive you, nor hear your words, as you go out out of that house or that city, shake off the dust from your feet. 10.15. Most assuredly I tell you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city. 16.19. I will give to you the keys of the Kingdom of Heaven, and whatever you bind on earth will be bound in heaven; and whatever you loose on earth will be loosed in heaven." 18.18. Most assuredly I tell you, whatever things you will bind on earth will be bound in heaven, and whatever things you will loose on earth will be loosed in heaven. 19.28. Jesus said to them, "Most assuredly I tell you that you who have followed me, in the regeneration when the Son of Man will sit on the throne of his glory, you also will sit on twelve thrones, judging the twelve tribes of Israel. 21.23. When he had come into the temple, the chief priests and the elders of the people came to him as he was teaching, and said, "By what authority do you do these things? Who gave you this authority?" 21.24. Jesus answered them, "I also will ask you one question, which if you tell me, I likewise will tell you by what authority I do these things. 21.25. The baptism of John, where was it from? From heaven or from men?"They reasoned with themselves, saying, "If we say, 'From heaven,' he will ask us, 'Why then did you not believe him?' 21.26. But if we say, 'From men,' we fear the multitude, for all hold John as a prophet." 21.27. They answered Jesus, and said, "We don't know."He also said to them, "Neither will I tell you by what authority I do these things. |
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50. New Testament, Mark, 11.27-11.33 (1st cent. CE - 1st cent. CE) Tagged with subjects: •judgment, divine Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 245| 11.27. Καὶ ἔρχονται πάλιν εἰς Ἰεροσόλυμα. Καὶ ἐν τῷ ἱερῷ περιπατοῦντος αὐτοῦ ἔρχονται πρὸς αὐτὸν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς καὶ οἱ πρεσβύτεροι 11.28. καὶ ἔλεγον αὐτῷ Ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιεῖς; ἢ τίς σοι ἔδωκεν τὴν ἐξουσίαν ταύτην ἵνα ταῦτα ποιῇς; 11.29. ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς Ἐπερωτήσω ὑμᾶς ἕνα λόγον, καὶ ἀποκρίθητέ μοι, καὶ ἐρῶ ὑμῖν ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιῶ· 11.30. τὸ βάπτισμα τὸ Ἰωάνου ἐξ οὐρανοῦ ἦν ἢ ἐξ ἀνθρώπων; ἀποκρίθητέ μοι. 11.31. καὶ διελογίζοντο πρὸς ἑαυτοὺς λέγοντες Ἐὰν εἴπωμεν Ἐξ οὐρανοῦ, ἐρεῖ Διὰ τί [οῦν] οὐκ ἐπιστεύσατε αὐτῷ; 11.32. ἀλλὰ εἴπωμεν Ἐξ ἀνθρώπων;—ἐφοβοῦντο τὸν ὄχλον, ἅπαντες γὰρ εἶχον τὸν Ἰωάνην ὄντως ὅτι προφήτης ἦν. 11.33. καὶ ἀποκριθέντες τῷ Ἰησοῦ λέγουσιν Οὐκ οἴδαμεν. καὶ ὁ Ἰησοῦς λέγει αὐτοῖς Οὐδὲ ἐγὼ λέγω ὑμῖν ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιῶ. | 11.27. They came again to Jerusalem, and as he was walking in the temple, the chief priests, and the scribes, and the elders came to him, 11.28. and they began saying to him, "By what authority do you do these things? Or who gave you this authority to do these things?" 11.29. Jesus said to them, "I will ask you one question. Answer me, and I will tell you by what authority I do these things. 11.30. The baptism of John -- was it from heaven, or from men? Answer me." 11.31. They reasoned with themselves, saying, "If we should say, 'From heaven;' he will say, 'Why then did you not believe him?' 11.32. If we should say, 'From men'"--they feared the people, for all held John to really be a prophet. 11.33. They answered Jesus, "We don't know."Jesus said to them, "Neither do I tell you by what authority I do these things." |
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51. New Testament, Luke, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 245| 20.6. ἐὰν δὲ εἴπωμεν Ἐξ ἀνθρώπων, ὁ λαὸς ἅπας καταλιθάσει ἡμᾶς, πεπεισμένος γάρ ἐστιν Ἰωάνην προφήτην εἶναι· | 20.6. But if we say, 'From men,' all the people will stone us, for they are persuaded that John was a prophet." |
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52. New Testament, 1 Peter, 1.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •judgment, 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 78| 1.10. Περὶ ἧς σωτηρίας ἐξεζήτησαν καὶ ἐξηραύνησαν προφῆται οἱ περὶ τῆς εἰς ὑμᾶς χάριτος προφητεύσαντες, | 1.10. Concerning this salvation, the prophets sought and searched diligently, who prophesied of the grace that would come to you, |
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53. New Testament, Romans, 2.1-2.10, 2.17-2.29, 7.24-7.25, 8.17-8.39, 9.1-9.18, 9.27, 9.31, 10.1, 10.6-10.7, 10.19, 10.21, 11.2, 11.7, 11.12, 11.23, 11.25-11.36, 12.17-12.19, 15.33, 16.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 11, 12, 85, 86, 87, 88, 89, 90; Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 125; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 13, 24, 73, 76, 78, 82, 87, 193, 201| 2.1. Διὸ ἀναπολόγητος εἶ, ὦ ἄνθρωπε πᾶς ὁ κρίνων· ἐν ᾧ γὰρ κρίνεις τὸν ἕτερον, σεαυτὸν κατακρίνεις, τὰ γὰρ αὐτὰ πράσσεις ὁ κρίνων· 2.2. οἴδαμεν δὲ ὅτι τὸ κρίμα τοῦ θεοῦ ἐστὶν κατὰ ἀλήθειαν ἐπὶ τοὺς τὰ τοιαῦτα πράσσοντας. 2.3. λογίζῃ δὲ τοῦτο, ὦ ἄνθρωπε ὁ κρίνων τοὺς τὰ τοιαῦτα πράσσοντας καὶ ποιῶν αὐτά, ὅτι σὺ ἐκφεύξῃ τὸ κρίμα τοῦ θεοῦ; 2.4. ἢ τοῦ πλούτου τῆς χρηστότητος αὐτοῦ καὶ τῆς ἀνοχῆς καὶ τῆς μακροθυμίας καταφρονεῖς, ἀγνοῶν ὅτι τὸ χρηστὸν τοῦ θεοῦ εἰς μετάνοιάν σε ἄγει; 2.5. κατὰ δὲ τὴν σκληρότητά σου καὶ ἀμετανόητον καρδίαν θησαυρίζεις σεαυτῷ ὀργὴν ἐν ἡμέρᾳ ὀργῆς καὶ ἀποκαλύψεως δικαιοκρισίας τοῦ θεοῦ, 2.6. ὃςἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ·. 2.7. τοῖς μὲν καθʼ ὑπομονὴν ἔργου ἀγαθοῦ δόξαν καὶ τιμὴν καὶ ἀφθαρσίαν ζητοῦσιν ζωὴν αἰώνιον· 2.8. τοῖς δὲ ἐξ ἐριθίας καὶ ἀπειθοῦσι τῇ ἀληθείᾳ πειθομένοις δὲ τῇ ἀδικίᾳ ὀργὴ καὶ θυμός, 2.9. θλίψις καὶ στενοχωρία, ἐπὶ πᾶσαν ψυχὴν ἀνθρώπου τοῦ κατεργαζομένου τὸ κακόν, Ἰουδαίου τε πρῶτον καὶ Ἕλληνος· 2.10. δόξα δὲ καὶ τιμὴ καὶ εἰρήνη παντὶ τῷ ἐργαζομένῳ τὸ ἀγαθόν, Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι· 2.17. Εἰ δὲ σὺ Ἰουδαῖος ἐπονομάζῃ καὶ ἐπαναπαύῃ νόμῳ καὶ καυχᾶσαι ἐν θεῷ 2.18. καὶ γινώσκεις τὸ θέλημα καὶ δοκιμάζεις τὰ διαφέροντα κατηχούμενος ἐκ τοῦ νόμου, 2.19. πέποιθάς τε σεαυτὸν ὁδηγὸν εἶναι τυφλῶν, φῶς τῶν ἐν σκότει, 2.20. παιδευτὴν ἀφρόνων, διδάσκαλον νηπίων, ἔχοντα τὴν μόρφωσιν τῆς γνώσεως καὶ τῆς ἀληθείας ἐν τῷ νόμῳ,— 2.21. ὁ οὖν διδάσκων ἕτερον σεαυτὸν οὐ διδάσκεις; ὁ κηρύσσων μὴ κλέπτειν κλέπτεις; 2.22. ὁ λέγων μὴ μοιχεύειν μοιχεύεις; ὁ βδελυσσόμενος τὰ εἴδωλα ἱεροσυλεῖς; 2.23. ὃς ἐν νόμῳ καυχᾶσαι, διὰ τῆς παραβάσεως τοῦ νόμου τὸν θεὸν ἀτιμάζεις; 2.24. τὸγὰρὅνομα τοῦ θεοῦ διʼ ὑμᾶς βλασφημεῖται ἐν τοῖς ἔθνεσιν,καθὼς γέγραπται. 2.25. περιτομὴ μὲν γὰρ ὠφελεῖ ἐὰν νόμον πράσσῃς· ἐὰν δὲ παραβάτης νόμου ᾖς, ἡ περιτομή σου ἀκροβυστία γέγονεν. 2.26. ἐὰν οὖν ἡ ἀκροβυστία τὰ δικαιώματα τοῦ νόμου φυλάσσῃ, οὐχ ἡ ἀκροβυστία αὐτοῦ εἰς περιτομὴν λογισθήσεται; 2.27. καὶ κρινεῖ ἡ ἐκ φύσεως ἀκροβυστία τὸν νόμον τελοῦσα σὲ τὸν διὰ γράμματος καὶ περιτομῆς παραβάτην νόμου. 2.28. οὐ γὰρ ὁ ἐν τῷ φανερῷ Ἰουδαῖός ἐστιν, οὐδὲ ἡ ἐν τῷ φανερῷ ἐν σαρκὶ περιτομή· 2.29. ἀλλʼ ὁ ἐν τῷ κρυπτῷ Ἰουδαῖος, καὶ περιτομὴ καρδίας ἐν πνεύματι οὐ γράμματι, οὗ ὁ ἔπαινος οὐκ ἐξ ἀνθρώπων ἀλλʼ ἐκ τοῦ θεοῦ. 7.24. ταλαίπωρος ἐγὼ ἄνθρωπος· τίς με ῥύσεται ἐκ τοῦ σώματος τοῦ θανάτου τούτου; 7.25. χάρις [δὲ] τῷ θεῷ διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν. ἄρα οὖν αὐτὸς ἐγὼ τῷ μὲν νοῒ δουλεύω νόμῳ θεοῦ, τῇ δὲ σαρκὶ νόμῳ ἁμαρτίας. 8.17. εἰ δὲ τέκνα, καὶ κληρονόμοι· κληρονόμοι μὲν θεοῦ, συνκληρονόμοι δὲ Χριστοῦ, εἴπερ συνπάσχομεν ἵνα καὶ συνδοξασθῶμεν. 8.18. Λογίζομαι γὰρ ὅτι οὐκ ἄξια τὰ παθήματα τοῦ νῦν καιροῦ πρὸς τὴν μέλλουσαν δόξαν ἀποκαλυφθῆναι εἰς ἡμᾶς. 8.19. ἡ γὰρ ἀποκαραδοκία τῆς κτίσεως τὴν ἀποκάλυψιν τῶν υἱῶν τοῦ θεοῦ ἀπεκδέχεται· 8.20. τῇ γὰρ ματαιότητι ἡ κτίσις ὑπετάγη, οὐχ ἑκοῦσα ἀλλὰ διὰ τὸν ὑποτάξαντα, ἐφʼ ἑλπίδι 8.21. ὅτι καὶ αὐτὴ ἡ κτίσις ἐλευθερωθήσεται ἀπὸ τῆς δουλείας τῆς φθορᾶς εἰς τὴν ἐλευθερίαν τῆς δόξης τῶν τέκνων τοῦ θεοῦ. 8.22. οἴδαμεν γὰρ ὅτι πᾶσα ἡ κτίσις συνστενάζει καὶ συνωδίνει ἄχρι τοῦ νῦν· 8.23. οὐ μόνον δέ, ἀλλὰ καὶ αὐτοὶ τὴν ἀπαρχὴν τοῦ πνεύματος ἔχοντες [ἡμεῖς] καὶ αὐτοὶ ἐν ἑαυτοῖς στενάζομεν, υἱοθεσίαν ἀπεκδεχόμενοι τὴν ἀπολύτρωσιν τοῦ σώματος ἡμῶν. 8.24. τῇ γὰρ ἐλπίδι ἐσώθημεν· ἐλπὶς δὲ βλεπομένη οὐκ ἔστιν ἐλπίς, ὃ γὰρ βλέπει τίς ἐλπίζει; 8.25. εἰ δὲ ὃ οὐ βλέπομεν ἐλπίζομεν, διʼ ὑπομονῆς ἀπεκδεχόμεθα. 8.26. Ὡσαύτως δὲ καὶ τὸ πνεῦμα συναντιλαμβάνεται τῇ ἀσθενείᾳ ἡμῶν· τὸ γὰρ τί προσευξώμεθα καθὸ δεῖ οὐκ οἴδαμεν, ἀλλὰ αὐτὸ τὸ πνεῦμα ὑπερεντυγχάνει στεναγμοῖς ἀλαλήτοις, 8.27. ὁ δὲ ἐραυνῶν τὰς καρδίας οἶδεν τί τὸ φρόνημα τοῦ πνεύματος, ὅτι κατὰ θεὸν ἐντυγχάνει ὑπὲρ ἁγίων. 8.28. οἴδαμεν δὲ ὅτι τοῖς ἀγαπῶσι τὸν θεὸν πάντα συνεργεῖ [ὁ θεὸς] εἰς ἀγαθόν, τοῖς κατὰ πρόθεσιν κλητοῖς οὖσιν. 8.29. ὅτι οὓς προέγνω, καὶ προώρισεν συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ, εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς· 8.30. οὓς δὲ προώρισεν, τούτους καὶ ἐκάλεσεν· καὶ οὓς ἐκάλεσεν, τούτους καὶ ἐδικαίωσεν· οὓς δὲ ἐδικαίωσεν, τούτους καὶ ἐδόξασεν. 8.31. Τί οὖν ἐροῦμεν πρὸς ταῦτα; εἰ ὁ θεὸς ὑπὲρ ἡμῶν, τίς καθʼ ἡμῶν; 8.32. ὅς γε τοῦ ἰδίου υἱοῦ οὐκ ἐφείσατο, ἀλλὰ ὑπὲρ ἡμῶν πάντων παρέδωκεν αὐτόν, πῶς οὐχὶ καὶ σὺν αὐτῷ τὰ πάντα ἡμῖν χαρίσεται; 8.33. τίς ἐγκαλέσει κατὰ ἐκλεκτῶν θεοῦ; δικαιῶν· θεὸς ὁ 8.34. τίς ὁ κατακρινῶν; Χριστὸς [Ἰησοῦς] ὁ ἀποθανών, μᾶλλον δὲ ἐγερθεὶς [ἐκ νεκρῶν], ὅς ἐστιν ἐν δεξιᾷ ὃς καὶ ἐντυγχάνει ὑπὲρ ἡμῶν· τοῦ θεοῦ, 8.35. τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ χριστοῦ; θλίψις ἢ στενοχωρία ἢ διωγμὸς ἢ λιμὸς ἢ γυμνότης ἢ κίνδυνος ἢ μάχαιρα; 8.36. καθὼς γέγραπται ὅτι 8.37. ἀλλʼ ἐν τούτοις πᾶσιν ὑπερνικῶμεν διὰ τοῦ ἀγαπήσαντος ἡμᾶς. 8.38. πέπεισμαι γὰρ ὅτι οὔτε θάνατος οὔτε ζωὴ οὔτε ἄγγελοι οὔτε ἀρχαὶ οὔτε ἐνεστῶτα οὔτε μέλλοντα οὔτε δυνάμεις 8.39. οὔτε ὕψωμα οὔτε βάθος οὔτε τις κτίσις ἑτέρα δυνήσεται ἡμᾶς χωρίσαι ἀπὸ τῆς ἀγάπης τοῦ θεοῦ τῆς ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν. 9.1. Ἀλήθειαν λέγω ἐν Χριστῷ, οὐ ψεύδομαι, συνμαρτυρούσης μοι τῆς συνειδήσεώς μου ἐν πνεύματι ἁγίῳ, 9.2. ὅτι λύπη μοί ἐστιν μεγάλη καὶ ἀδιάλειπτος ὀδύνη τῇ καρδίᾳ μου· 9.3. ηὐχόμην γὰρ ἀνάθεμα εἶναι αὐτὸς ἐγὼ ἀπὸ τοῦ χριστοῦ ὑπὲρ τῶν ἀδελφῶν μου τῶν συγγενῶν μου κατὰ σάρκα, οἵτινές εἰσιν Ἰσραηλεῖται, 9.4. ὧν ἡ υἱοθεσία καὶ ἡ δόξα καὶ αἱ διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, 9.5. ὧν οἱ πατέρες, καὶ ἐξ ὧν ὁ χριστὸς τὸ κατὰ σάρκα, ὁ ὢν ἐπὶ πάντων, θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας· ἀμήν. 9.6. Οὐχ οἷον δὲ ὅτι ἐκπέπτωκεν ὁ λόγος τοῦ θεοῦ. οὐ γὰρ πάντες οἱ ἐξ Ἰσραήλ, οὗτοι Ἰσραήλ· 9.7. οὐδʼ ὅτι εἰσὶν σπέρμα Ἀβραάμ, πάντες τέκνα, ἀλλʼἘν Ἰσαὰκ κληθήσεταί σοι σπέρμα. 9.8. τοῦτʼ ἔστιν, οὐ τὰ τέκνα τῆς σαρκὸς ταῦτα τέκνα τοῦ θεοῦ, ἀλλὰ τὰ τέκνα τῆς ἐπαγγελίας λογίζεται εἰς σπέρμα· 9.9. ἐπαγγελίας γὰρ ὁ λόγος οὗτοςΚατὰ τὸν καιρὸν τοῦτον ἐλεύσομαι καὶ ἔσται τῇ Σάρρᾳ υἱός. 9.10. οὐ μόνον δέ, ἀλλὰ καὶ Ῥεβέκκα ἐξ ἑνὸς κοίτην ἔχουσα, Ἰσαὰκ τοῦ πατρὸς ἡμῶν· 9.11. μήπω γὰρ γεννηθέντων μηδὲ πραξάντων τι ἀγαθὸν ἢ φαῦλον, ἵνα ἡ κατʼ ἐκλογὴν πρόθεσις τοῦ θεοῦ μένῃ, 9.12. οὐκ ἐξ ἔργων ἀλλʼ ἐκ τοῦ καλοῦντος, ἐρρέθη αὐτῇ ὅτιὉ μείζων δουλεύσει τῷ ἐλάσσονι· 9.13. καθάπερ γέγραπταιΤὸν Ἰακὼβ ἠγάπησα, τὸν δὲ Ἠσαῦ ἐμίσησα. 9.14. Τί οὖν ἐροῦμεν; μὴ ἀδικία παρὰ τῷ θεῷ; μὴ γένοιτο· 9.15. τῷ Μωυσεῖ γὰρ λέγειἘλεήσω ὃν ἄν ἐλεῶ, καὶ οἰκτειρήσω ὃν ἂν οἰκτείρω. 9.16. ἄρα οὖν οὐ τοῦ θέλοντος οὐδὲ τοῦ τρέχοντος, ἀλλὰ τοῦ ἐλεῶντος θεοῦ. 9.17. λέγει γὰρ ἡ γραφὴ τῷ Φαραὼ ὅτι Εἰς αὐτὸ τοῦτο ἐξήγειρά σε ὅπως ἐνδείξωμαι ἐν σοὶ τὴν δύναμίν μου, καὶ ὅπως διαγγελῇ τὸ ὄνομά μου ἐν πάσῃ τῇ γῇ. 9.18. ἄρα οὖν ὃν θέλει ἐλεεῖ, ὃν δὲ θέλεισκληρύνει. 9.27. Ἠσαίας δὲ κράζει ὑπὲρ τοῦ ἸσραήλἘὰν ᾖ ὁ ἀριθμὸς τῶν υἱῶν Ἰσραὴλ ὡς ἡ ἄμμος τῆς θαλάσσης, τὸ ὑπό λιμμα σωθήσεται· 9.31. Ἰσραὴλ δὲ διώκων νόμον δικαιοσύνης εἰς νόμον οὐκ ἔφθασεν. διὰ τί; ὅτι οὐκ ἐκ πίστεως ἀλλʼ ὡς ἐξ ἔργων· 10.1. Ἀδελφοί, ἡ μὲν εὐδοκία τῆς ἐμῆς καρδίας καὶ ἡ δέησις πρὸς τὸν θεὸν ὑπὲρ αὐτῶν εἰς σωτηρίαν. 10.6. ἡ δὲ ἐκ πίστεως δικαιοσύνη οὕτως λέγειΜὴ εἴπῃςἐν τῇ καρδίᾳ σουΤίς ἀναβήσεται εἰς τὸν οὐρανόν;τοῦτʼ ἔστιν Χριστὸν καταγαγεῖν· 10.7. ἤΤίς καταβήσεται εἰς τὴν ἄβυσσον;τοῦτʼ ἔστιν Χριστὸν ἐκ νεκρῶν ἀναγαγεῖν. 10.19. ἀλλὰ λέγω, μὴ Ἰσραὴλ οὐκ ἔγνω; πρῶτος Μωυσῆς λέγει 10.21. πρὸς δὲ τὸν Ἰσραὴλ λέγειὍλην τὴν ἡμέραν ἐξεπέτασα τὰς χεῖράς μου πρὸς λαὸν ἀπειθοῦντα καὶ ἀντιλέγοντα. 11.2. οὐκ ἀπώσατο ὁ θεὸς τὸν λαὸν αὐτοῦὃν προέγνω. ἢ οὐκ οἴδατε ἐν Ἠλείᾳ τί λέγει ἡ γραφή, ὡς ἐντυγχάνει τῷ θεῷ κατὰ τοῦ Ἰσραήλ; 11.7. τί οὖν; ὃ ἐπιζητεῖ Ἰσραήλ, τοῦτο οὐκ ἐπέτυχεν, ἡ δὲ ἐκλογὴ ἐπέτυχεν· οἱ δὲ λοιποὶ ἐπωρώθησαν, 11.12. εἰ δὲ τὸ παράπτωμα αὐτῶν πλοῦτος κόσμου καὶ τὸ ἥττημα αὐτῶν πλοῦτος ἐθνῶν, πόσῳ μᾶλλον τὸ πλήρωμα αὐτῶν. 11.23. κἀκεῖνοι δέ, ἐὰν μὴ ἐπιμένωσι τῇ ἀπιστίᾳ, ἐνκεντρισθήσονται· δυνατὸς γάρ ἐστιν ὁ θεὸς πάλιν ἐνκεντρίσαι αὐτούς. 11.25. Οὐ γὰρ θέλω ὑμᾶς ἀγνοεῖν, ἀδελφοί, τὸ μυστήριον τοῦτο, ἵνα μὴ ἦτε ἐν ἑαυτοῖς φρόνιμοι, ὅτι πώρωσις ἀπὸ μέρους τῷ Ἰσραὴλ γέγονεν ἄχρι οὗ τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ, καὶ οὕτως πᾶς Ἰσραὴλ σωθήσεται· 11.26. καθὼς γέγραπται 11.27. 11.28. κατὰ μὲν τὸ εὐαγγέλιον ἐχθροὶ διʼ ὑμᾶς, κατὰ δὲ τὴν ἐκλογὴν ἀγαπητοὶ διὰ τοὺς πατέρας· 11.29. ἀμεταμέλητα γὰρ τὰ χαρίσματα καὶ ἡ κλῆσις τοῦ θεοῦ. 11.30. ὥσπερ γὰρ ὑμεῖς ποτὲ ἠπειθήσατε τῷ θεῷ, νῦν δὲ ἠλεήθητε τῇ τούτων ἀπειθίᾳ, 11.31. οὕτως καὶ οὗτοι νῦν ἠπείθησαν τῷ ὑμετέρῳ ἐλέει ἵνα καὶ αὐτοὶ νῦν ἐλεηθῶσιν· 11.32. συνέκλεισεν γὰρ ὁ θεὸς τοὺς πάντας εἰς ἀπειθίαν ἵνα τοὺς πάντας ἐλεήσῃ. 11.33. Ὢ βάθος πλούτου καὶ σοφίας καὶ γνώσεως θεοῦ· ὡς ἀνεξεραύνητα τὰ κρίματα αὐτοῦ καὶ ἀνεξιχνίαστοι αἱ ὁδοὶ αὐτοῦ. 11.34. 11.35. 11.36. ὅτι ἐξ αὐτοῦ καὶ διʼ αὐτοῦ καὶ εἰς αὐτὸν τὰ πάντα· αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας· ἀμήν. 12.17. μηδενὶ κακὸν ἀντὶ κακοῦ ἀποδιδόντες·προνοούμενοι καλὰ ἐνώπιονπάντωνἀνθρώπων· 12.18. εἰ δυνατόν, τὸ ἐξ ὑμῶν μετὰ πάντων ἀνθρώπων εἰρηνεύοντες· 12.19. μὴ ἑαυτοὺς ἐκδικοῦντες, ἀγαπητοί, ἀλλὰ δότε τόπον τῇ ὀργῇ, γέγραπται γάρἘμοὶ ἐκδίκησις,ἐγὼἀνταποδώσω,λέγει Κύριος. 15.33. ὁ δὲ θεὸς τῆς εἰρήνης μετὰ πάντων ὑμῶν· ἀμήν. 16.20. ὁ δὲ θεὸς τῆς εἰρήνης συντρίψει τὸν Σατανᾶν ὑπὸ τοὺς πόδας ὑμῶν ἐν τάχει. Ἡ χάρις τοῦ κυρίου ἡμῶν Ἰησοῦ μεθʼ ὑμῶν. | 2.1. Therefore you are without excuse, O man, whoever you are who judge. For in that which you judge another, you condemn yourself. For you who judge practice the same things. 2.2. We know that the judgment of God is according to truth against those who practice such things. 2.3. Do you think this, O man who judges those who practice such things, and do the same, that you will escape the judgment of God? 2.4. Or do you despise the riches of his goodness, forbearance, and patience, not knowing that the goodness of God leads you to repentance? 2.5. But according to your hardness and unrepentant heart you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God; 2.6. who "will pay back to everyone according to their works:" 2.7. to those who by patience in well-doing seek for glory and honor and incorruptibility, eternal life; 2.8. but to those who are self-seeking, and don't obey the truth, but obey unrighteousness, will be wrath and indignation, 2.9. oppression and anguish, on every soul of man who works evil, on the Jew first, and also on the Greek. 2.10. But glory and honor and peace to every man who works good, to the Jew first, and also to the Greek. 2.17. Indeed you bear the name of a Jew, and rest on the law, and glory in God, 2.18. and know his will, and approve the things that are excellent, being instructed out of the law, 2.19. and are confident that you yourself are a guide of the blind, a light to those who are in darkness, 2.20. a corrector of the foolish, a teacher of babies, having in the law the form of knowledge and of the truth. 2.21. You therefore who teach another, don't you teach yourself? You who preach that a man shouldn't steal, do you steal? 2.22. You who say a man shouldn't commit adultery, do you commit adultery? You who abhor idols, do you rob temples? 2.23. You who glory in the law, through your disobedience of the law do you dishonor God? 2.24. For "the name of God is blasphemed among the Gentiles because of you," just as it is written. 2.25. For circumcision indeed profits, if you are a doer of the law, but if you are a transgressor of the law, your circumcision has become uncircumcision. 2.26. If therefore the uncircumcised keep the ordices of the law, won't his uncircumcision be accounted as circumcision? 2.27. Won't the uncircumcision which is by nature, if it fulfills the law, judge you, who with the letter and circumcision are a transgressor of the law? 2.28. For he is not a Jew who is one outwardly, neither is that circumcision which is outward in the flesh; 2.29. but he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit not in the letter; whose praise is not from men, but from God. 7.24. What a wretched man I am! Who will deliver me out of the body of this death? 7.25. I thank God through Jesus Christ, our Lord! So then with the mind, I myself serve God's law, but with the flesh, the sin's law. 8.17. and if children, then heirs; heirs of God, and joint-heirs with Christ; if indeed we suffer with him, that we may also be glorified with him. 8.18. For I consider that the sufferings of this present time are not worthy to be compared with the glory which will be revealed toward us. 8.19. For the creation waits with eager expectation for the sons of God to be revealed. 8.20. For the creation was subjected to vanity, not of its own will, but because of him who subjected it, in hope 8.21. that the creation itself also will be delivered from the bondage of decay into the liberty of the glory of the children of God. 8.22. For we know that the whole creation groans and travails in pain together until now. 8.23. Not only so, but ourselves also, who have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for adoption, the redemption of our body. 8.24. For we were saved in hope, but hope that is seen is not hope. For who hopes for that which he sees? 8.25. But if we hope for that which we don't see, we wait for it with patience. 8.26. In the same way, the Spirit also helps our weaknesses, for we don't know how to pray as we ought. But the Spirit himself makes intercession for us with groanings which can't be uttered. 8.27. He who searches the hearts knows what is on the Spirit's mind, because he makes intercession for the saints according to God. 8.28. We know that all things work together for good for those who love God, to those who are called according to his purpose. 8.29. For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers. 8.30. Whom he predestined, those he also called. Whom he called, those he also justified. Whom he justified, those he also glorified. 8.31. What then shall we say about these things? If God is for us, who can be against us? 8.32. He who didn't spare his own Son, but delivered him up for us all, how would he not also with him freely give us all things? 8.33. Who could bring a charge against God's elect? It is God who justifies. 8.34. Who is he who condemns? It is Christ who died, yes rather, who was raised from the dead, who is at the right hand of God, who also makes intercession for us. 8.35. Who shall separate us from the love of Christ? Could oppression, or anguish, or persecution, or famine, or nakedness, or peril, or sword? 8.36. Even as it is written, "For your sake we are killed all day long. We were accounted as sheep for the slaughter." 8.37. No, in all these things, we are more than conquerors through him who loved us. 8.38. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, 8.39. nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord. 9.1. I tell the truth in Christ. I am not lying, my conscience testifying with me in the Holy Spirit, 9.2. that I have great sorrow and unceasing pain in my heart. 9.3. For I could wish that I myself were accursed from Christ for my brothers' sake, my relatives according to the flesh, 9.4. who are Israelites; whose is the adoption, the glory, the covets, the giving of the law, the service, and the promises; 9.5. of whom are the fathers, and from whom is Christ as concerning the flesh, who is over all, God, blessed forever. Amen. 9.6. But it is not as though the word of God has come to nothing. For they are not all Israel, that are of Israel. 9.7. Neither, because they are Abraham's seed, are they all children. But, "In Isaac will your seed be called." 9.8. That is, it is not the children of the flesh who are children of God, but the children of the promise are counted as a seed. 9.9. For this is a word of promise, "At the appointed time I will come, and Sarah will have a son." 9.10. Not only so, but Rebecca also conceived by one, by our father Isaac. 9.11. For being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of him who calls, 9.12. it was said to her, "The elder will serve the younger." 9.13. Even as it is written, "Jacob I loved, but Esau I hated." 9.14. What shall we say then? Is there unrighteousness with God? May it never be! 9.15. For he said to Moses, "I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion." 9.16. So then it is not of him who wills, nor of him who runs, but of God who has mercy. 9.17. For the Scripture says to Pharaoh, "For this very purpose I caused you to be raised up, that I might show in you my power, and that my name might be published abroad in all the earth." 9.18. So then, he has mercy on whom he desires, and he hardens whom he desires. 9.27. Isaiah cries concerning Israel, "If the number of the children of Israel are as the sand of the sea, It is the remt who will be saved; 9.31. but Israel, following after a law of righteousness, didn't arrive at the law of righteousness. 10.1. Brothers, my heart's desire and my prayer to God is for Israel, that they may be saved. 10.6. But the righteousness which is of faith says this, "Don't say in your heart, 'Who will ascend into heaven?' (that is, to bring Christ down); 10.7. or, 'Who will descend into the abyss?' (that is, to bring Christ up from the dead.)" 10.19. But I ask, didn't Israel know? First Moses says, "I will provoke you to jealousy with that which is no nation, With a nation void of understanding I will make you angry." 10.21. But as to Israel he says, "All day long I stretched out my hands to a disobedient and contrary people. 11.2. God didn't reject his people, which he foreknew. Or don't you know what the Scripture says about Elijah? How he pleads with God against Israel: 11.7. What then? That which Israel seeks for, that he didn't obtain, but the elect obtained it, and the rest were hardened. 11.12. Now if their fall is the riches of the world, and their loss the riches of the Gentiles; how much more their fullness? 11.23. They also, if they don't continue in their unbelief, will be grafted in, for God is able to graft them in again. 11.25. For I don't desire, brothers, to have you ignorant of this mystery, so that you won't be wise in your own conceits, that a partial hardening has happened to Israel, until the fullness of the Gentiles has come in, 11.26. and so all Israel will be saved. Even as it is written, "There will come out of Zion the Deliverer, And he will turn away ungodliness from Jacob. 11.27. This is my covet to them, When I will take away their sins." 11.28. Concerning the gospel, they are enemies for your sake. But concerning the election, they are beloved for the fathers' sake. 11.29. For the gifts and the calling of God are irrevocable. 11.30. For as you in time past were disobedient to God, but now have obtained mercy by their disobedience, 11.31. even so these also have now been disobedient, that by the mercy shown to you they may also obtain mercy. 11.32. For God has shut up all to disobedience, that he might have mercy on all. 11.33. Oh the depth of the riches both of the wisdom and the knowledge of God! How unsearchable are his judgments, and his ways past tracing out! 11.34. "For who has known the mind of the Lord? Or who has been his counselor?" 11.35. "Or who has first given to him, And it will be repaid to him again?" 11.36. For of him, and through him, and to him, are all things. To him be the glory for ever! Amen. 12.17. Repay no one evil for evil. Respect what is honorable in the sight of all men. 12.18. If it is possible, as much as it is up to you, be at peace with all men. 12.19. Don't seek revenge yourselves, beloved, but give place to God's wrath. For it is written, "Vengeance belongs to me; I will repay, says the Lord." 15.33. Now the God of peace be with you all. Amen. 16.20. And the God of peace will quickly crush Satan under your feet. The grace of our Lord Jesus Christ be with you. |
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54. New Testament, Philippians, 2.10, 3.5, 4.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •judgment (divine) •judgment, divine Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 11, 87; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 13| 2.10. ἵνα ἐν τῷ ὀνόματι Ἰησοῦπᾶν γόνυ κάμψῃἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων, 3.5. περιτομῇ ὀκταήμερος, ἐκ γένους Ἰσραήλ, φυλῆς Βενιαμείν, Ἐβραῖος ἐξ Ἐβραίων, κατὰ νόμον Φαρισαῖος, 4.9. ἃ καὶ ἐμάθετε καὶ παρελάβετε καὶ ἠκούσατε καὶ εἴδετε ἐν ἐμοί, ταῦτα πράσσετε· καὶ ὁ θεὸς τῆς εἰρήνης ἔσται μεθʼ ὑμῶν. | 2.10. that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth, 3.5. circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; concerning the law, a Pharisee; 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. |
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55. New Testament, Hebrews, 12.5-12.11, 13.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •judgment, 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 13, 201| 12.5. καὶ ἐκλέλησθε τῆς παρακλήσεως, ἥτις ὑμῖν ὡς υἱοῖς διαλέγεται, 12.6. 12.7. εἰς παιδείαν ὑπομένετε· ὡς υἱοῖς ὑμῖν προσφέρεται ὁ θεός· τίς γὰρ υἱὸς ὃν οὐ παιδεύει πατήρ; 12.8. εἰ δὲ χωρίς ἐστε παιδείας ἧς μέτοχοι γεγόνασι πάντες, ἄρα νόθοι καὶ οὐχ υἱοί ἐστε. 12.9. εἶτα τοὺς μὲν τῆς σαρκὸς ἡμῶν πατέρας εἴχομεν παιδευτὰς καὶ ἐνετρεπόμεθα· οὐ πολὺ μᾶλλον ὑποταγησόμεθα τῷ πατρὶ τῶν πνευμάτων καὶ ζήσομεν; 12.10. οἱ μὲν γὰρ πρὸς ὀλίγας ἡμέρας κατὰ τὸ δοκοῦν αὐτοῖς ἐπαίδευον, ὁ δὲ ἐπὶ τὸ συμφέρον εἰς τὸ μεταλαβεῖν τῆς ἁγιότητος αὐτοῦ. 12.11. πᾶσα μὲν παιδεία πρὸς μὲν τὸ παρὸν οὐ δοκεῖ χαρᾶς εἶναι ἀλλὰ λύπης, ὕστερον δὲ καρπὸν εἰρηνικὸν τοῖς διʼ αὐτῆς γεγυμνασμένοις ἀποδίδωσιν δικαιοσύνης. 13.20. Ὁ δὲ θεὸς τῆς εἰρήνης,ὁ ἀναγαγὼνἐκ νεκρῶντὸν ποιμένά τῶν προβάτωντὸν μέγανἐν αἵματι διαθήκης αἰωνίου,τὸν κύριον ἡμῶν Ἰησοῦν, | 12.5. and you have forgotten the exhortation which reasons with you as with sons, "My son, don't take lightly the chastening of the Lord, Nor faint when you are reproved by him; 12.6. For whom the Lord loves, he chastens, And scourges every son whom he receives." 12.7. It is for discipline that you endure. God deals with you as with sons, for what son is there whom his father doesn't discipline? 12.8. But if you are without discipline, whereof all have been made partakers, then are you illegitimate, and not sons. 12.9. Furthermore, we had the fathers of our flesh to chasten us, and we paid them respect. Shall we not much rather be in subjection to the Father of spirits, and live? 12.10. For they indeed, for a few days, punished us as seemed good to them; but he for our profit, that we may be partakers of his holiness. 12.11. All chastening seems for the present to be not joyous but grievous; yet afterward it yields the peaceful fruit of righteousness to those who have been exercised thereby. 13.20. Now may the God of peace, who brought again from the dead the great shepherd of the sheep with the blood of an eternal covet, our Lord Jesus, |
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56. New Testament, Galatians, 2.19-2.20, 3.24-3.25, 6.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •judgment (divine) •judgment, divine Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 12, 87; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 201| 2.19. ἐγὼ γὰρ διὰ νόμου νόμῳ ἀπέθανον ἵνα θεῷ ζήσω· Χριστῷ συνεσταύρωμαι· 2.20. ζῶ δὲ οὐκέτι ἐγώ, ζῇ δὲ ἐν ἐμοὶ Χριστός· ὃ δὲ νῦν ζῶ ἐν σαρκί, ἐν πίστει ζῶ τῇ τοῦ υἱοῦ τοῦ θεοῦ τοῦ ἀγαπήσαντός με καὶ παραδόντος ἑαυτὸν ὑπὲρ ἐμοῦ. 3.24. ὥστε ὁ νόμος παιδαγωγὸς ἡμῶν γέγονεν εἰς Χριστόν, ἵνα ἐκ πίστεως δικαιωθῶμεν· 3.25. ἐλθούσης δὲ τῆς πίστεως οὐκέτι ὑπὸ παιδαγωγόν ἐσμεν. 6.16. καὶ ὅσοι τῷ κανόνι τούτῳ στοιχήσουσιν,εἰρήνηἐπʼ αὐτοὺς καὶ ἔλεος, καὶἐπὶ τον Ἰσραὴλτοῦ θεοῦ. | 2.19. For I, through the law, died to the law,that I might live to God. 2.20. I have been crucified with Christ, andit is no longer I that live, but Christ living in me. That life which Inow live in the flesh, I live by faith in the Son of God, who loved me,and gave himself up for me. 3.24. So that the law has become our tutor to bring us toChrist, that we might be justified by faith. 3.25. But now that faithis come, we are no longer under a tutor. 6.16. As many as walk by this rule, peace and mercy be on them, and onGod's Israel. |
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57. New Testament, Ephesians, 2.6, 2.17, 2.19, 3.8, 3.10, 3.21, 6.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •judgment, divine Found in books: Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 177; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 78, 201| 2.6. — συνήγειρεν καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ, 2.17. καὶ ἐλθὼν εὐηγγελίσατο εἰρήνην ὑμῖν τοῖς μακρὰν καὶ εἰρήνην τοῖς ἐγγύς· 2.19. Ἄρα οὖν οὐκέτι ἐστὲ ξένοι καὶ πάροικοι, ἀλλὰ ἐστὲ συνπολῖται τῶν ἁγίων καὶ οἰκεῖοι τοῦ θεοῦ, 3.8. ἐμοὶ τῷ ἐλαχιστοτέρῳ πάντων ἁγίων ἐδόθη ἡ χάρις αὕτη — τοῖς ἔθνεσιν εὐαγγελίσασθαι τὸ ἀνεξιχνίαστον πλοῦτος τοῦ χριστοῦ, 3.10. ἵνα γνωρισθῇ νῦν ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις ἐν τοῖς ἐπουρανίοις διὰ τῆς ἐκκλησίας ἡ πολυποίκιλος σοφία τοῦ θεοῦ, 3.21. αὐτῷ ἡ δόξα ἐν τῇ ἐκκλησίᾳ καὶ ἐν Χριστῷ Ἰησοῦ εἰς πάσας τὰς γενεὰς τοῦ αἰῶνος τῶν αἰώνων· ἀμήν. 6.4. Καὶ οἱ πατέρες, μὴ παροργίζετε τὰ τέκνα ὑμῶν, ἀλλὰ ἐκτρέφετε αὐτὰ ἐν παιδείᾳ καὶ νουθεσία Κυρίου. | 2.6. and raised us up with him, and made us to sit with him in the heavenly places in Christ Jesus, 2.17. He came and preached peace to you who were far off and to those who were near. 2.19. So then you are no longer strangers and sojourners, but you are fellow citizens with the saints, and of the household of God, 3.8. To me, the very least of all saints, was this grace given, to preach to the Gentiles the unsearchable riches of Christ, 3.10. to the intent that now through the assembly the manifold wisdom of God might be made known to the principalities and the powers in the heavenly places, 3.21. to him be the glory in the assembly and in Christ Jesus to all generations forever and ever. Amen. 6.4. You fathers, don't provoke your children to wrath, but nurture them in the discipline and instruction of the Lord. |
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58. New Testament, Colossians, 1.12, 2.12, 3.1-3.4, 3.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •judgment, divine Found in books: Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 177; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 13| 1.12. εὐχαριστοῦντες τῷ πατρὶ τῷ ἱκανώσαντι ὑμᾶς εἰς τὴν μερίδα τοῦ κλήρου τῶν ἁγίων ἐν τῷ φωτί, 2.12. συνταφέντες αὐτῷ ἐν τῷ βαπτίσματι, ἐν ᾧ καὶ συνηγέρθητε διὰ τῆς πίστεως τῆς ἐνεργείας τοῦ θεοῦ τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν· 3.1. Εἰ οὖν συνηγέρθητε τῷ χριστῷ, τὰ ἄνω ζητεῖτε, οὗ ὁ χριστός ἐστινἐν δεξιᾷ τοῦ θεοῦ καθήμενος· 3.2. τὰ ἄνω φρονεῖτε, μὴ τὰ ἐπὶ τῆς γῆς, ἀπεθάνετε γάρ, 3.3. καὶ ἡ ζωὴ ὑμῶν κέκρυπται σὺν τῷ χριστῷ ἐν τῷ θεῷ· 3.4. ὅταν ὁ χριστὸς φανερωθῇ, ἡ ζωὴ ἡμῶν, τότε καὶ ὑμεῖς σὺν αὐτῷ φανερωθήσεσθε ἐν δόξῃ· 3.15. καὶ ἡ εἰρήνη τοῦ χριστοῦ βραβευέτω ἐν ταῖς καρδίαις ὑμῶν, εἰς ἣν καὶ ἐκλήθητε ἐν [ἑνὶ] σώματι· καὶ εὐχάριστοι γίνεσθε. | 1.12. giving thanks to the Father, who made us fit to be partakers of the inheritance of the saints in light; 2.12. having been buried with him in baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead. 3.1. If then you were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God. 3.2. Set your mind on the things that are above, not on the things that are on the earth. 3.3. For you died, and your life is hidden with Christ in God. 3.4. When Christ, our life, is revealed, then you will also be revealed with him in glory. 3.15. And let the peace of God rule in your hearts, to which also you were called in one body; and be thankful. |
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59. New Testament, Apocalypse, 1.13, 2, 2.7, 2.10, 2.11, 2.14, 2.16, 2.17, 2.20, 2.21, 2.22, 2.23, 2.26, 3, 3.5, 3.12, 3.14, 3.15, 3.16, 3.17, 3.18, 3.19, 3.20, 3.21, 3.22, 5, 5.9, 5.10, 6, 6.5, 6.6, 6.9, 6.10, 6.11, 6.12, 6.13, 6.14, 6.15, 6.16, 6.17, 7, 7.2, 7.3, 7.14, 7.16, 7.17, 8.3, 8.4, 8.5, 9.4, 9.10, 9.13, 9.19, 10, 10.1-11.13, 10.11, 11, 11.1, 11.2, 11.3, 11.4, 11.5, 11.6, 12, 12.4, 12.9, 12.17, 13, 13.7, 13.16, 13.17, 13.18, 14.3, 14.4, 14.9, 14.10, 14.11, 14.18, 16, 16.5, 16.6, 16.7, 17, 17.1, 17.2, 17.3, 17.4, 17.5, 17.6, 17.16, 17.18, 18, 18.4, 18.5, 18.8, 18.9, 18.10, 18.13, 18.20, 18.23, 18.24, 19, 19.3, 19.11, 19.12, 19.13, 19.14, 19.15, 19.16, 19.17, 19.18, 19.19, 19.20, 19.21, 20.2, 20.10, 21, 22, 22.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 9| 12.4. καὶ ἡ οὐρὰ αὐτοῦ σύρει τὸ τρίτοντῶν ἀστέρων τοῦ οὐρανοῦ, καὶ ἔβαλεναὐτοὺςεἰς τὴν γῆν.καὶ ὁ δράκων ἔστηκεν ἐνώπιον τῆς γυναικὸς τῆς μελλούσης τεκεῖν, ἵνα ὅταν τέκῃ τὸ τέκνον αὐτῆς καταφάγῃ· | 12.4. His tail drew one third of the stars of the sky, and threw them to the earth. The dragon stood before the woman who was about to give birth, so that when she gave birth he might devour her child. |
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60. New Testament, Acts, 1.14, 3.14-3.17, 5.33-5.39, 6.1, 7.22, 7.54-7.56, 7.59-7.60, 10.23-10.33, 10.36-10.43, 11.20, 12.1, 13.27, 17.30-17.31, 22.3, 22.17-22.21, 28.17-28.31 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •marcionite thinking, on divine judgment •judgment, divine •divine judgment Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 245; Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 69; Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 99, 101, 102, 103, 117, 132, 144, 151, 153, 155; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 201| 1.14. οὗτοι πάντες ἦσαν προσκαρτεροῦντες ὁμοθυμαδὸν τῇ προσευχῇ σὺν γυναιξὶν καὶ Μαριὰμ τῇ μητρὶ [τοῦ] Ἰησοῦ καὶ σὺν τοῖς ἀδελφοῖς αὐτοῦ. 3.14. ὑμεῖς δὲ τὸν ἅγιον καὶ δίκαιον ἠρνήσασθε, καὶ ᾐτήσασθε ἄνδρα φονέα χαρισθῆναι ὑμῖν, 3.15. τὸν δὲ ἀρχηγὸν τῆς ζωῆς ἀπεκτείνατε, ὃν ὁ θεὸς ἤγειρεν ἐκ νεκρῶν, οὗ ἡμεῖς μάρτυρές ἐσμεν. 3.16. καὶ τῇ πίστει τοῦ ὀνόματος αὐτοῦ τοῦτον ὃν θεωρεῖτε καὶ οἴδατε ἐστερέωσεν τὸ ὄνομα αὐτοῦ, καὶ ἡ πίστις ἡ διʼ αὐτοῦ ἔδωκεν αὐτῷ τὴν ὁλοκληρίαν ταύτην ἀπέναντι πάντων ὑμῶν. 3.17. καὶ νῦν, ἀδελφοί, οἶδα ὅτι κατὰ ἄγνοιαν ἐπράξατε, ὥσπερ καὶ οἱ ἄρχοντες ὑμῶν· 5.33. οἱ δὲ ἀκούσαντες διεπρίοντο καὶ ἐβούλοντο ἀνελεῖν αὐτούς. 5.34. Ἀναστὰς δέ τις ἐν τῷ συνεδρίῳ Φαρισαῖος ὀνόματι Γαμαλιήλ, νομοδιδάσκαλος τίμιος παντὶ τῷ λαῷ, ἐκέλευσεν ἔξω βραχὺ τοὺς ἀνθρώπους ποιῆσαι, 5.35. εἶπέν τε πρὸς αὐτούς Ἄνδρες Ἰσραηλεῖται, προσέχετε ἑαυτοῖς ἐπὶ τοῖς ἀνθρώποις τούτοις τί μέλλετε πράσσειν. 5.36. πρὸ γὰρ τούτων τῶν ἡμερῶν ἀνέστη Θευδᾶς, λέγων εἶναί τινα ἑαυτόν, ᾧ προσεκλίθη ἀνδρῶν ἀριθμὸς ὡς τετρακοσίων· ὃς ἀνῃρέθη, καὶ πάντες ὅσοι ἐπείθοντο αὐτῷ διελύθησαν καὶ ἐγένοντο εἰς οὐδέν. 5.37. μετὰ τοῦτον ἀνέστη Ἰούδας ὁ Γαλιλαῖος ἐν ταῖς ἡμέραις τῆς ἀπογραφῆς καὶ ἀπέστησε λαὸν ὀπίσω αὐτοῦ· κἀκεῖνος ἀπώλετο, καὶ πάντες ὅσοι ἐπείθοντο αὐτῷ διεσκορπίσθησαν. 5.38. καὶ [τὰ] νῦν λέγω ὑμῖν, ἀπόστητε ἀπὸ τῶν ἀνθρώπων τούτων καὶ ἄφετε αὐτούς·?̔ὅτι ἐὰν ᾖ ἐξ ἀνθρώπων ἡ βουλὴ αὕτη ἢ τὸ ἔργον τοῦτο, καταλυθήσεται· 5.39. εἰ δὲ ἐκ θεοῦ ἐστίν, οὐ δυνήσεσθε καταλῦσαι αὐτούς·̓ μή ποτε καὶ θεομάχοι εὑρεθῆτε. 6.1. ΕΝ ΔΕ ΤΑΙΣ ΗΜΕΡΑΙΣ ταύταις πληθυνόντων τῶν μαθητῶν ἐγένετο γογγυσμὸς τῶν Ἑλληνιστῶν πρὸς τοὺς Ἐβραίους ὅτι παρεθεωροῦντο ἐν τῇ διακονίᾳ τῇ καθημερινῇ αἱ χῆραι αὐτῶν. 7.22. καὶ ἐπαιδεύθη Μωυσῆς πάσῃ σοφίᾳ Αἰγυπτίων, ἦν δὲ δυνατὸς ἐν λόγοις καὶ ἔργοις αὐτοῦ. 7.54. Ἀκούοντες δὲ ταῦτα διεπρίοντο ταῖς καρδίαις αὐτῶν καὶ ἔβρυχον τοὺς ὀδόντας ἐπʼ αὐτόν. 7.55. ὑπάρχων δὲ πλήρης πνεύματος ἁγίου ἀτενίσας εἰς τὸν οὐρανὸν εἶδεν δόξαν θεοῦ καὶ Ἰησοῦν ἑστῶτα ἐκ δεξιῶν τοῦ θεοῦ, 7.56. καὶ εἶπεν Ἰδοὺ θεωρῶ τοὺς οὐρανοὺς διηνοιγμένους καὶ τὸν υἱὸν τοῦ ἀνθρώπου ἐκ δεξιῶν ἑστῶτα τοῦ θεοῦ. 7.59. καὶ ἐλιθοβόλουν τὸν Στέφανον ἐπικαλούμενον καὶ λέγοντα Κύριε Ἰησοῦ, δέξαι τὸ πνεῦμά μου· 7.60. θεὶς δὲ τὰ γόνατα ἔκραξεν φωνῇ μεγάλῃ Κύριε, μὴ στήσῃς αὐτοῖς ταύτην τὴν ἁμαρτίαν· καὶ τοῦτο εἰπὼν ἐκοιμήθη. 10.23. εἰσκαλεσάμενος οὖν αὐτοὺς ἐξένισεν. Τῇ δὲ ἐπαύριον ἀναστὰς ἐξῆλθεν σὺν αὐτοῖς, καί τινες τῶν ἀδελφῶν τῶν ἀπὸ Ἰόππης συνῆλθαν αὐτῷ. 10.24. τῇ δὲ ἐπαύριον εἰσῆλθεν εἰς τὴν Καισαρίαν· ὁ δὲ Κορνήλιος ἦν προσδοκῶν αὐτοὺς συνκαλεσάμενος τοὺς συγγενεῖς αὐτοῦ καὶ τοὺς ἀναγκαίους φίλους. 10.25. Ὡς δὲ ἐγένετο τοῦ εἰσελθεῖν τὸν Πέτρον, συναντήσας αὐτῷ ὁ Κορνήλιος πεσὼν ἐπὶ τοὺς πόδας προσεκύνησεν. 10.26. ὁ δὲ Πέτρος ἤγειρεν αὐτὸν λέγων Ἀνάστηθι· καὶ ἐγὼ αὐτὸς ἄνθρωπός εἰμι. 10.27. καὶ συνομιλῶν αὐτῷ εἰσῆλθεν, καὶ εὑρίσκει συνεληλυθότας πολλούς, 10.28. ἔφη τε πρὸς αὐτούς Ὑμεῖς ἐπίστασθε ὡς ἀθέμιτόν ἐστιν ἀνδρὶ Ἰουδαίῳ κολλᾶσθαι ἢ προσέρχεσθαι ἀλλοφύλῳ· κἀμοὶ ὁ θεὸς ἔδειξεν μηδένα κοινὸν ἢ ἀκάθαρτον λέγειν ἄνθρωπον· 10.29. διὸ καὶ ἀναντιρήτως ἦλθον μεταπεμφθείς. πυνθάνομαι οὖν τίνι λόγῳ μετεπέμψασθέ με. 10.30. καὶ ὁ Κορνήλιος ἔφη Ἀπὸ τετάρτης ἡμέρας μέχρι ταύτης τῆς ὥρας ἤμην τὴν ἐνάτην προσευχόμενος ἐν τῷ οἴκῳ μου, καὶ ἰδοὺ ἀνὴρ ἔστη ἐνώπιόν μου ἐν ἐσθῆτι λαμπρᾷ 10.31. καί φησι Κορνήλιε, εἰσηκούσθη σου ἡ προσευχὴ καὶ αἱ ἐλεημοσύναι σου ἐμνήσθησαν ἐνώπιον τοῦ θεοῦ· 10.32. πέμψον οὖν εἰς Ἰόππην καὶ μετακάλεσαι Σίμωνα ὃς ἐπικαλεῖται Πέτρος· οὗτος ξενίζεται ἐν οἰκίᾳ Σίμωνος βυρσέως παρὰ θάλασσαν. 10.33. ἐξαυτῆς οὖν ἔπεμψα πρὸς σέ, σύ τε καλῶς ἐποίησας παραγενόμενος. νῦν οὖν πάντες ἡμεῖς ἐνώπιον τοῦ θεοῦ πάρεσμεν ἀκοῦσαι πάντα τὰ προστεταγμένα σοι ὑπὸ τοῦ κυρίου. 10.36. τὸν λόγον ἀπέστειλεν τοῖς υἱοῖς Ἰσραὴλ εὐαγγελιζόμενος εἰρήνην διὰ Ἰησοῦ Χριστοῦ· οὗτός ἐστιν πάντων κύριος. 10.37. ὑμεῖς οἴδατε τὸ γενόμενον ῥῆμα καθʼ ὅλης τῆς Ἰουδαίας, ἀρξάμενος ἀπὸ τῆς Γαλιλαίας μετὰ τὸ βάπτισμα ὃ ἐκήρυξεν Ἰωάνης, 10.38. Ἰησοῦν τὸν ἀπὸ Ναζαρέθ, ὡςἔχρισεν αὐτὸν ὁ θεὸς πνεύματι ἁγίῳ καὶ δυνάμει, ὃς διῆλθεν εὐεργετῶν καὶ ἰώμεν͂ος πάντας τοὺς καταδυναστευομένους ὑπὸ τοῦ διαβόλου, ὅτι ὁ θεὸς ἦν μετʼ αὐτοῦ· 10.39. καὶ ἡμεῖς μάρτυρες πάντων ὧν ἐποίησεν ἔν τε τῇ χώρᾳ τῶν Ἰουδαίων καὶ Ἰερουσαλήμ· ὃν καὶ ἀνεῖλαν κρεμάσαντες ἐπὶ ξύλου. 10.40. τοῦτον ὁ θεὸς ἤγειρεν τῇ τρίτῃ ἡμέρᾳ καὶ ἔδωκεν αὐτὸν ἐμφανῆ γενέσθαι, 10.41. οὐ παντὶ τῷ λαῷ ἀλλὰ μάρτυσι τοῖς προκεχειρ͂οτονημένοις ὑπὸ τοῦ θεοῦ, ἡμῖν, οἵτινες συνεφάγομεν καὶ συνεπίομεν αὐτῷ μετὰ τὸ ἀναστῆναι αὐτὸν ἐκ νεκρῶν· 10.42. καὶ παρήγγειλεν ἡμῖν κηρύξαι τῷ λαῷ καὶ διαμαρτύρασθαι ὅτι οὗτός ἐστιν ὁ ὡρισμένος ὑπὸ τοῦ θεοῦ κριτὴς ζώντων καὶ νεκρῶν. 10.43. τούτῳ πάντες οἱ προφῆται μαρτυροῦσιν, ἄφεσιν ἁμαρτιῶν λαβεῖν διὰ τοῦ ὀνόματος αὐτοῦ πάντα τὸν πιστεύοντα εἰς αὐτόν. 11.20. Ἦσαν δέ τινες ἐξ αὐτῶν ἄνδρες Κύπριοι καὶ Κυρηναῖοι, οἵτινες ἐλθόντες εἰς Ἀντιόχειαν ἐλάλουν καὶ πρὸς τοὺς Ἑλληνιστάς, εὐαγγελιζόμενοι τὸν κύριον Ἰησοῦν. 12.1. Κατʼ ἐκεῖνον δὲ τὸν καιρὸν ἐπέβαλεν Ἡρῴδης ὁ βασιλεὺς τὰς χεῖρας κακῶσαί τινας τῶν ἀπὸ τῆς ἐκκλησίας. 13.27. οἱ γὰρ κατοικουlt*gtντες ἐν Ἰερουσαλὴμ καὶ οἱ ἄρχοντες αὐτῶν τοῦτον ἀγνοήσαντες καὶ τὰς φωνὰς τῶν προφητῶν τὰς κατὰ πᾶν σάββατον ἀναγινωσκομένας κρίναντες ἐπλήρωσαν, 17.30. τοὺς μὲν οὖν χρόνους τῆς ἀγνοίας ὑπεριδὼν ὁ θεὸς τὰ νῦν ἀπαγγέλλει τοῖς ἀνθρώποις πάντας πανταχοῦ μετανοεῖν, 17.31. καθότι ἔστησεν ἡμέραν ἐν ᾗ μέλλει κρίνειν τὴν οἰκουμένην ἐν δικαιοσύνῃ ἐν ἀνδρὶ ᾧ ὥρισεν, πίστιν παρασχὼν πᾶσιν ἀναστήσας αὐτὸν ἐκ νεκρῶν. 22.3. Ἐγώ εἰμι ἀνὴρ Ἰουδαῖος, γεγεννημένος ἐν Ταρσῷ τῆς Κιλικίας, ἀνατεθραμμένος δὲ ἐν τῇ πόλει ταύτῃ παρὰ τοὺς πόδας Γαμαλιήλ, πεπαιδευμένος κατὰ ἀκρίβειαν τοῦ πατρῴου νόμου, ζηλωτὴς ὑπάρχων τοῦ θεοῦ καθὼς πάντες ὑμεῖς ἐστὲ σήμερον, 22.17. Ἐγένετο δέ μοι ὑποστρέψαντι εἰς Ἰερουσαλὴμ καὶ προσευχομένου μου ἐν τῷ ἱερῷ γενέσθαι με ἐν ἐκστάσει καὶ ἰδεῖν αὐτὸν λέγοντά μοι 22.18. Σπεῦσον καὶ ἔξελθε ἐν τάχει ἐξ Ἰερουσαλήμ, διότι οὐ παραδέξονταί σου μαρτυρίαν περὶ ἐμοῦ. 22.19. κἀγὼ εἶπον Κύριε, αὐτοὶ ἐπίστανται ὅτι ἐγὼ ἤμην φυλακίζων καὶ δέρων κατὰ τὰς συναγωγὰς τοὺς πιστεύοντας ἐπὶ σέ· 22.20. καὶ ὅτε ἐξεχύννετο τὸ αἷμα Στεφάνου τοῦ μάρτυρός σου, καὶ αὐτὸς ἤμην ἐφεστὼς καὶ συνευδοκῶν καὶ φυλάσσων τὰ ἱμάτια τῶν ἀναιρούντων αὐτόν. 22.21. καὶ εἶπεν πρός με Πορεύου, ὅτι ἐγὼ εἰς ἔθνη μακρὰν ἐξαποστελῶ σε. 28.17. Ἐγένετο δὲ μετὰ ἡμέρας τρεῖς συνκαλέσασθαι αὐτὸν τοὺς ὄντας τῶν Ἰουδαίων πρώτους· συνελθόντων δὲ αὐτῶν ἔλεγεν πρὸς αὐτούς Ἐγώ, ἄνδρες ἀδελφοί, οὐδὲν ἐναντίον ποιήσας τῷ λαῷ ἢ τοῖς ἔθεσι τοῖς πατρῴοις δέσμιος ἐξ Ἰεροσολύμων παρεδόθην εἰς τὰς χεῖρας τῶν Ῥωμαίων, 28.18. οἵτινες ἀνακρίναντές με ἐβούλοντο ἀπολῦσαι διὰ τὸ μηδεμίαν αἰτίαν θανάτου ὑπάρχειν ἐν ἐμοί· 28.19. ἀντιλεγόντων δὲ τῶν Ἰουδαίων ἠναγκάσθην ἐπικαλέσασθαι Καίσαρα, οὐχ ὡς τοῦ ἔθνους μου ἔχων τι κατηγορεῖν. 28.20. διὰ ταύτην οὖν τὴν αἰτίαν παρεκάλεσα ὑμᾶς ἰδεῖν καὶ προσλαλῆσαι, εἵνεκεν γὰρ τῆς ἐλπίδος τοῦ Ἰσραὴλ τὴν ἅλυσιν ταύτην περίκειμαι. 28.21. οἱ δὲ πρὸς αὐτὸν εἶπαν Ἡμεῖς οὔτε γράμματα περὶ σοῦ ἐδεξάμεθα ἀπὸ τῆς Ἰουδαίας, οὔτε παραγενόμενός τις τῶν ἀδελφῶν ἀπήγγειλεν ἢ ἐλάλησέν τι περὶ σοῦ πονηρόν. 28.22. ἀξιοῦμεν δὲ παρὰ σοῦ ἀκοῦσαι ἃ φρονεῖς, περὶ μὲν γὰρ τῆς αἱρέσεως ταύτης γνωστὸν ἡμῖν ἐστὶν ὅτι πανταχοῦ ἀντιλέγεται. 28.23. Ταξάμενοι δὲ αὐτῷ ἡμέραν ἦλθαν πρὸς αὐτὸν εἰς τὴν ξενίαν πλείονες, οἷς ἐξετίθετο διαμαρτυρόμενος τὴν βασιλείαν τοῦ θεοῦ πείθων τε αὐτοὺς περὶ τοῦ Ἰησοῦ ἀπό τε τοῦ νόμου Μωυσέως καὶ τῶν προφητῶν ἀπὸ πρωὶ ἕως ἑσπέρας. 28.24. Καὶ οἱ μὲν ἐπείθοντο τοῖς λεγομένοις οἱ δὲ ἠπίστουν, 28.25. ἀσύμφωνοι δὲ ὄντες πρὸς ἀλλήλους ἀπελύοντο, εἰπόντος τοῦ Παύλου ῥῆμα ἓν ὅτι Καλῶς τὸ πνεῦμα τὸ ἅγιον ἐλάλησεν διὰ Ἠσαίου τοῦ προφήτου πρὸς τοὺς πατέρας ὑμῶν 28.26. λέγων 28.27. 28.28. γνωστὸν οὖν ὑμῖν ἔστω ὅτι τοῖς ἔθνεσιν ἀπεστάλη τοῦτο τὸ σωτήριον τοῦ θεοῦ· αὐτοὶ καὶ ἀκούσονται. 28.29. 28.30. Ἐνέμεινεν δὲ διετίαν ὅλην ἐν ἰδίῳ μισθώματι, καὶ ἀπεδέχετο πάντας τοὺς εἰσπορευομένους πρὸς αὐτόν, 28.31. κηρύσσων τὴν βασιλείαν τοῦ θεοῦ καὶ διδάσκων τὰ περὶ τοῦ κυρίου Ἰησοῦ Χριστοῦ μετὰ πάσης παρρησίας ἀκωλύτως. | 1.14. All these with one accord continued steadfastly in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brothers. 3.14. But you denied the Holy and Righteous One, and asked for a murderer to be granted to you, 3.15. and killed the Prince of life, whom God raised from the dead, whereof we are witnesses. 3.16. By faith in his name has his name made this man strong, whom you see and know. Yes, the faith which is through him has given him this perfect soundness in the presence of you all. 3.17. "Now, brothers, I know that you did this in ignorance, as did also your rulers. 5.33. But they, when they heard this, were cut to the heart, and determined to kill them. 5.34. But one stood up in the council, a Pharisee named Gamaliel, a teacher of the law, honored by all the people, and commanded to take the apostles out a little while. 5.35. He said to them, "You men of Israel, be careful concerning these men, what you are about to do. 5.36. For before these days Theudas rose up, making himself out to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were dispersed, and came to nothing. 5.37. After this man, Judas of Galilee rose up in the days of the enrollment, and drew away some people after him. He also perished, and all, as many as obeyed him, were scattered abroad. 5.38. Now I tell you, refrain from these men, and leave them alone. For if this counsel or this work is of men, it will be overthrown. 5.39. But if it is of God, you will not be able to overthrow it, and you would be found even to be fighting against God!" 6.1. Now in those days, when the number of the disciples was multiplying, there arose a grumbling of the Grecian Jews against the Hebrews because their widows were neglected in the daily service. 7.22. Moses was instructed in all the wisdom of the Egyptians. He was mighty in his words and works. 7.54. Now when they heard these things, they were cut to the heart, and they gnashed at him with their teeth. 7.55. But he, being full of the Holy Spirit, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, 7.56. and said, "Behold, I see the heavens opened, and the Son of Man standing on the right hand of God!" 7.59. They stoned Stephen as he called out, saying, "Lord Jesus, receive my Spirit!" 7.60. He kneeled down, and cried with a loud voice, "Lord, don't hold this sin against them!" When he had said this, he fell asleep. 10.23. So he called them in and lodged them. On the next day Peter arose and went out with them, and some of the brothers from Joppa accompanied him. 10.24. On the next day they entered into Caesarea. Cornelius was waiting for them, having called together his relatives and his near friends. 10.25. When it happened that Peter entered, Cornelius met him, fell down at his feet, and worshiped him. 10.26. But Peter raised him up, saying, "Stand up! I myself am also a man." 10.27. As he talked with him, he went in and found many gathered together. 10.28. He said to them, "You yourselves know how it is an unlawful thing for a man who is a Jew to join himself or come to one of another nation, but God has shown me that I shouldn't call any man unholy or unclean. 10.29. Therefore also I came without complaint when I was sent for. I ask therefore, why did you send for me?" 10.30. Cornelius said, "Four days ago, I was fasting until this hour, and at the ninth hour, I prayed in my house, and behold, a man stood before me in bright clothing, 10.31. and said, 'Cornelius, your prayer is heard, and your gifts to the needy are remembered in the sight of God. 10.32. Send therefore to Joppa, and summon Simon, who is surnamed Peter. He lodges in the house of Simon a tanner, by the seaside. When he comes, he will speak to you.' 10.33. Therefore I sent to you at once, and it was good of you to come. Now therefore we are all here present in the sight of God to hear all things that have been commanded you by God." 10.36. The word which he sent to the children of Israel, preaching good news of peace by Jesus Christ -- he is Lord of all -- 10.37. that spoken word you yourselves know, which was proclaimed throughout all Judea, beginning from Galilee, after the baptism which John preached; 10.38. even Jesus of Nazareth, how God anointed him with the Holy Spirit and with power, who went about doing good and healing all who were oppressed by the devil, for God was with him. 10.39. We are witnesses of all things which he did both in the country of the Jews, and in Jerusalem; whom they also killed, hanging him on a tree. 10.40. God raised him up the third day, and gave him to be revealed, 10.41. not to all the people, but to witnesses who were chosen before by God, to us, who ate and drank with him after he rose from the dead. 10.42. He charged us to preach to the people and to testify that this is he who is appointed by God as the Judge of the living and the dead. 10.43. All the prophets testify about him, that through his name everyone who believes in him will receive remission of sins." 11.20. But there were some of them, men of Cyprus and Cyrene, who, when they had come to Antioch, spoke to the Greeks, preaching the Lord Jesus. 12.1. Now about that time, Herod the king stretched out his hands to oppress some of the assembly. 13.27. For those who dwell in Jerusalem, and their rulers, because they didn't know him, nor the voices of the prophets which are read every Sabbath, fulfilled them by condemning him. 17.30. The times of ignorance therefore God overlooked. But now he commands that all men everywhere should repent, 17.31. because he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; whereof he has given assurance to all men, in that he has raised him from the dead." 22.3. "I am indeed a Jew, born in Tarsus of Cilicia, but brought up in this city at the feet of Gamaliel, instructed according to the strict manner of the law of our fathers, being zealous for God, even as you all are this day. 22.17. "It happened that, when I had returned to Jerusalem, and while I prayed in the temple, I fell into a trance, 22.18. and saw him saying to me, 'Hurry and get out of Jerusalem quickly, because they will not receive testimony concerning me from you.' 22.19. I said, 'Lord, they themselves know that I imprisoned and beat in every synagogue those who believed in you. 22.20. When the blood of Stephen, your witness, was shed, I also was standing by, and consenting to his death, and guarding the cloaks of those who killed him.' 22.21. "He said to me, 'Depart, for I will send you out far from here to the Gentiles.'" 28.17. It happened that after three days Paul called together those who were the leaders of the Jews. When they had come together, he said to them, "I, brothers, though I had done nothing against the people, or the customs of our fathers, still was delivered prisoner from Jerusalem into the hands of the Romans, 28.18. who, when they had examined me, desired to set me free, because there was no cause of death in me. 28.19. But when the Jews spoke against it, I was constrained to appeal to Caesar, not that I had anything about which to accuse my nation. 28.20. For this cause therefore I asked you to see and to speak with me. For because of the hope of Israel I am bound with this chain." 28.21. They said to him, "We neither received letters from Judea concerning you, nor did any of the brothers come here and report or speak any evil of you. 28.22. But we desire to hear from you what you think. For, as concerning this sect, it is known to us that everywhere it is spoken against." 28.23. When they had appointed him a day, they came to him into his lodging in great number. He explained to them, testifying about the Kingdom of God, and persuading them concerning Jesus, both from the law of Moses and from the prophets, from morning until evening. 28.24. Some believed the things which were spoken, and some disbelieved. 28.25. When they didn't agree among themselves, they departed after Paul had spoken one word, "The Holy Spirit spoke well through Isaiah, the prophet, to our fathers, 28.26. saying, 'Go to this people, and say, In hearing, you will hear, And will in no way understand. In seeing, you will see, And will in no way perceive. 28.27. For this people's heart has grown callous. Their ears are dull of hearing. Their eyes they have closed. Lest they should see with their eyes, Hear with their ears, Understand with their heart, And would turn again, And I would heal them.' 28.28. "Be it known therefore to you, that the salvation of God is sent to the Gentiles. They will also hear." 28.29. When he had said these words, the Jews departed, having a great dispute among themselves. 28.30. Paul stayed two whole years in his own rented house, and received all who went in to him, 28.31. preaching the Kingdom of God, and teaching the things concerning the Lord Jesus Christ with all boldness, without hinderance. |
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61. New Testament, 2 Timothy, 2.22, 2.25, 3.16, 4.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •judgment, 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 73, 201| 2.22. τὰς δὲ νεωτερικὰς ἐπιθυμίας φεῦγε, δίωκε δὲ δικαιοσύνην, πίστιν, ἀγάπην, εἰρήνην μετὰ τῶν ἐπικαλουμένων τὸν κύριον ἐκ καθαρᾶς καρδίας. 2.25. ἐν πραΰτητι παιδεύοντα τοὺς ἀντιδιατιθεμένους, μή ποτε δῴη αὐτοῖς ὁ θεὸς μετάνοιαν εἰς ἐπίγνωσιν ἀληθείας, 3.16. πᾶσα γραφὴ θεόπνευστος καὶ ὠφέλιμος πρὸς διδασκαλίαν, πρὸς ἐλεγμόν, πρὸς ἐπανόρθωσιν, πρὸς παιδείαν τὴν ἐν δικαιοσύνῃ, 4.3. ἔσται γὰρ καιρὸς ὅτε τῆς ὑγιαινούσης διδασκαλίας οὐκ ἀνέξονται, ἀλλὰ κατὰ τὰς ἰδίας ἐπιθυμίας ἑαυτοῖς ἐπισωρεύσουσιν διδασκάλους κνηθόμενοι τὴν ἀκοήν, | 2.22. Flee from youthful lusts; but pursue righteousness, faith, love, and peace with those who call on the Lord out of a pure heart. 2.25. in gentleness correcting those who oppose him: perhaps God may give them repentance leading to a full knowledge of the truth, 3.16. Every writing inspired by God is profitable for teaching, for reproof, for correction, and for instruction which is in righteousness, 4.3. For the time will come when they will not listen to the sound doctrine, but, having itching ears, will heap up for themselves teachers after their own lusts; |
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62. New Testament, 2 Thessalonians, 1.10, 3.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •judgment, divine Found in books: Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 177; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 13| 1.10. ὅταν ἔλθῃ ἐνδοξασθῆναι ἐν τοῖς ἁγίοις αὐτοῦ καὶθαυμασθῆναιἐν πᾶσιν τοῖς πιστεύσασιν, ὅτι ἐπιστεύθη τὸ μαρτύριον ἡμῶν ἐφʼ ὑμᾶς,ἐν τῇ ἡμέρᾳ ἐκείνῃ. 3.16. Αὐτὸς δὲ ὁ κύριος τῆς εἰρήνης δῴη ὑμῖν τὴν εἰρήνην διὰ παντὸς ἐν παντὶ τρόπῳ. ὁ κύριος μετὰ πάντων ὑμὼν. | 1.10. when he comes to be glorified in his saints, and to be admired among all those who have believed (because our testimony to you was believed) in that day. 3.16. Now may the Lord of peace himself give you peace at all times in all ways. The Lord be with you all. |
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63. New Testament, 2 Corinthians, 3.7, 3.13, 6.9, 13.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •judgment (divine) •judgment, divine Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 87; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 13, 201| 3.7. Εἰ δὲ ἡ διακονία τοῦ θανάτου ἐν γράμμασιν ἐντετυπωμένη λίθοις ἐγενήθη ἐν δόξῃ, ὥστε μὴ δύνασθαι ἀτενίσαι τοὺς υἱοὺς Ἰσραὴλ εἰς τὸ πρόσωπον Μωυσέως διὰ τὴν δόξαν τοῦ προσώπου αὐτοῦ τὴν καταργουμένην, 3.13. καὶ οὐ καθάπερΜωυσῆς ἐτίθει κάλυμμα ἐπὶ τὸ πρόσωπον αὐτοῦ,πρὸς τὸ μὴ ἀτενίσαι τοὺς υἱοὺς Ἰσραὴλ εἰς τὸ τέλος τοῦ καταργουμένου. 6.9. ὡς πλάνοι καὶ ἀληθεῖς, ὡς ἀγνοούμενοι καὶ ἐπιγινωσκόμενοι, ὡςἀποθνήσκοντεςκαὶ ἰδοὺζῶμεν,ὡςπαιδευόμενοι καὶ μὴ θανατούμενοι, 13.11. Λοιπόν, ἀδελφοί, χαίρετε, καταρτίζεσθε, παρακαλεῖσθε, τὸ αὐτὸ φρονεῖτε, εἰρηνεύετε, καὶ ὁ θεὸς τῆς ἀγάπης καὶ εἰρήνης ἔσται μεθʼ ὑμῶν. | |
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| 64. Lucan, Pharsalia, 5.174-5.175, 5.221-5.225 (1st cent. CE - 1st cent. CE) Tagged with subjects: •divine judgment Found in books: Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 58 |
65. New Testament, 1 Corinthians, 4.15, 5.3, 6.1-6.3, 8.8, 10.18, 11.32, 14.33, 15.24-15.28 (1st cent. CE - 1st cent. CE) Tagged with subjects: •judgment, divine •judgment (divine) Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 11, 12, 52, 87; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 13, 194, 201| 4.15. ἐὰν γὰρ μυρίους παιδαγωγοὺς ἔχητε ἐν Χριστῷ, ἀλλʼ οὐ πολλοὺς πατέρας, ἐν γὰρ Χριστῷ Ἰησοῦ διὰ τοῦ εὐαγγελίου ἐγὼ ὑμᾶς ἐγέννησα. 5.3. Ἐγὼ μὲν γάρ, ἀπὼν τῷ σώματι παρὼν δὲ τῷ πνεύματι, ἤδη κέκρικα ὡς παρὼν τὸν οὕτως τοῦτο κατεργασάμενον 6.1. Τολμᾷ τις ὑμῶν πρᾶγμα ἔχων πρὸς τὸν ἕτερον κρίνεσθαι ἐπὶ τῶν ἀδίκων, καὶ οὐχὶ ἐπὶ τῶν ἁγίων; 6.2. ἢ οὐκ οἴδατε ὅτι οἱ ἅγιοι τὸν κόσμον κρινοῦσιν; καὶ εἰ ἐν ὑμῖν κρίνεται ὁ κόσμος, ἀνάξιοί ἐστε κριτηρίων ἐλαχίστων; 6.3. οὐκ οἴδατε ὅτι ἀγγέλους κρινοῦμεν, μήτιγε βιωτικά; 8.8. βρῶμα δὲ ἡμᾶς οὐ παραστήσει τῷ θεῷ· οὔτε ἐὰν μὴ φάγωμεν, ὑστερούμεθα, οὔτε ἐὰν φάγωμεν, περισσεύομεν. 10.18. οὐχ οἱ ἐσθίοντες τὰς θυσίας κοινωνοὶ τοῦ θυσιαστηρίου εἰσίν; 11.32. κρινόμενοι δὲ ὑπὸ τοῦ κυρίου παιδευόμεθα, ἵνα μὴ σὺν τῷ κόσμῳ κατακριθῶμεν. 14.33. οὐ γάρ ἐστιν ἀκαταστασίας ὁ θεὸς ἀλλὰ εἰρήνης?̓ ὡς ἐν πάσαις ταῖς ἐκκλησίαις τῶν ἁγίων. 15.24. εἶτα τὸ τέλος, ὅταν παραδιδῷ τὴν βασιλείαν τῷ θεῷ καὶ πατρί, ὅταν καταργήσῃ πᾶσαν ἀρχὴν καὶ πᾶσαν ἐξουσίαν καὶ δύναμιν, 15.25. δεῖ γὰρ αὐτὸν βασιλεύεινἄχρι οὗθῇπάνταςτοὺς ἐχθροὺς ὑπὸ τοὺς πόδαςαὐτοῦ. 15.26. ἔσχατος ἐχθρὸς καταργεῖται ὁ θάνατος, 15.27. πάνταγὰρὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ.ὅταν δὲ εἴπῃ ὅτι πάντα ὑποτέτακται, δῆλον ὅτι ἐκτὸς τοῦ ὑποτάξαντος αὐτῷ τὰ πάντα. 15.28. ὅταν δὲ ὑποταγῇ αὐτῷ τὰ πάντα, τότε [καὶ] αὐτὸς ὁ υἱὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα, ἵνα ᾖ ὁ θεὸς πάντα ἐν πᾶσιν. | 4.15. For though you have ten thousand tutors in Christ, yetnot many fathers. For in Christ Jesus, I became your father through thegospel. 5.3. For I most assuredly, as being absent in body butpresent in spirit, have already, as though I were present, judged himwho has done this thing. 6.1. Dare any of you, having a matter against his neighbor, go tolaw before the unrighteous, and not before the saints? 6.2. Don't youknow that the saints will judge the world? And if the world is judgedby you, are you unworthy to judge the smallest matters? 6.3. Don't youknow that we will judge angels? How much more, things that pertain tothis life? 8.8. But food will not commend us to God. Forneither, if we don't eat, are we the worse; nor, if we eat, are we thebetter. 10.18. Consider Israel after theflesh. Don't those who eat the sacrifices have communion with the altar? 11.32. But when we are judged, we are punishedby the Lord, that we may not be condemned with the world. 14.33. for God is not a God of confusion, but of peace.As in all the assemblies of the saints, 15.24. Then the end comes, when he willdeliver up the Kingdom to God, even the Father; when he will haveabolished all rule and all authority and power. 15.25. For he mustreign until he has put all his enemies under his feet. 15.26. The lastenemy that will be abolished is death. 15.27. For, "He put all thingsin subjection under his feet." But when he says, "All things are put insubjection," it is evident that he is excepted who subjected all thingsto him. 15.28. When all things have been subjected to him, then theSon will also himself be subjected to him who subjected all things tohim, that God may be all in all. |
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66. New Testament, 1 Timothy, 1.7, 1.19-1.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •marcionite thinking, on divine judgment •judgment, divine Found in books: Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 124; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 73, 201| 1.7. θέλοντες εἶναι νομοδιδάσκαλοι, μὴ νοοῦντες μήτε ἃ λέγουσιν μήτε περὶ τίνων διαβεβαιοῦνται. 1.19. ἔχων πίστιν καὶ ἀγαθὴν συνείδησιν, ἥν τινες ἀπωσάμενοι περὶ τὴν πίστιν ἐναυάγησαν· 1.20. ὧν ἐστὶν Ὑμέναιος καὶ Ἀλέξανδρος, οὓς παρέδωκα τῷ Σατανᾷ ἵνα παιδευθῶσι μὴ βλασφημεῖν. | 1.7. desiring to be teachers of the law, though they understand neither what they say, nor about what they strongly affirm. 1.19. holding faith and a good conscience; which some having thrust away made a shipwreck concerning the faith; 1.20. of whom is Hymenaeus and Alexander; whom I delivered to Satan, that they might be taught not to blaspheme. |
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| 67. Quintilian, Institutes of Oratory, 6.1-6.2, 6.2.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •judgment (divine) Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 89, 90 |
68. Polycarp of Smyrna, Letter To The Philippians, 7.1, 12.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •marcionite thinking, on divine judgment Found in books: Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 47, 118| 7.1. I Joh. 4, 2. 8; II Joh. 7 Πᾶς γὰρ ὃς ἂν μὴ ὁμολογῇ Ἰησοῦν Χριστὸν ἐν σαρκὶ ἐληλυθέναι, ἀντιχριστός ἐστιν: καὶ ὃς ἂν μὴ ὁμολογῇ τὸ μαρτύριον τοῦ σταυροῦ, ἐκ τοῦ διαβόλου ἐστίν: καὶ ὃς ἂν μεθοδεύῃ τὰ λόγια τοῦ κυρίου πρὸς τὰς ἰδίας ἐπιθυμίας καὶ λέγῃ μήτε ἀνάστασιν μήτε κρίσιν, οὗτος πρωτότοκος ἐστι τοῦ σατανᾶ. 12.3. προ ομνιβυς σανξτις I Tim. 2, 1. 2 Mt. 5, 44; Luke 6, 27 Phil. 8, 18 Joh. 15, 16; 1 Tim. 4, 15 James 1, 4 ορατε. ορατε ετιαμ προ ρεγιβυς ετ ποτεστατιβυς ετ πρινξιπιβυς ατ#3υε προ περσε#3υεντιβυς ετ οδιεντιβυς ϝος ετ προ ινιμιξις ξρυξις, υτ φρυξτυς ϝεστερ μανιφεστυς σιτ ιν ομνιβυς, υτ σιτις ιν ιλλο περφεξτι. | 7.1. 12.3. |
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| 69. Quintilian, Institutio Oratoria, 6.1-6.2, 6.2.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •judgment (divine) Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 89, 90 |
70. Josephus Flavius, Against Apion, 2.33-2.34 (1st cent. CE - 1st cent. CE) Tagged with subjects: •divine judgment Found in books: Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 115 | 2.33. 4. But let us now see what those heavy and wicked crimes are which Apion charges upon the Alexandrian Jews. “They came (says he) out of Syria, and inhabited near the tempestuous sea, and were in the neighborhood of the dashing of the waves.” 2.34. Now, if the place of habitation includes any thing that is reproachful, this man reproaches not his own real country [Egypt], but what he pretends to be his own country, Alexandria; for all are agreed in this, that the part of that city which is near the sea is the best part of all for habitation. |
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71. Josephus Flavius, Jewish Antiquities, 8.317, 20.97-20.99, 20.168, 20.199-20.203 (1st cent. CE - 1st cent. CE) Tagged with subjects: •divine judgment •marcionite thinking, on divine judgment Found in books: Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 67; Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 94, 96, 97 | 8.317. for he worshipped the heifers that he had made; and he contrived other absurd objects of worship besides those heifers: he also took to wife the daughter of Ethbaal, king of the Tyrians and Sidonians, whose name was Jezebel, of whom he learned to worship her own gods. 20.97. 1. Now it came to pass, while Fadus was procurator of Judea, that a certain magician, whose name was Theudas, persuaded a great part of the people to take their effects with them, and follow him to the river Jordan; for he told them he was a prophet, and that he would, by his own command, divide the river, and afford them an easy passage over it; 20.98. and many were deluded by his words. However, Fadus did not permit them to make any advantage of his wild attempt, but sent a troop of horsemen out against them; who, falling upon them unexpectedly, slew many of them, and took many of them alive. They also took Theudas alive, and cut off his head, and carried it to Jerusalem. 20.99. This was what befell the Jews in the time of Cuspius Fadus’s government. 20.168. and pretended that they would exhibit manifest wonders and signs, that should be performed by the providence of God. And many that were prevailed on by them suffered the punishments of their folly; for Felix brought them back, and then punished them. 20.199. But this younger Aus, who, as we have told you already, took the high priesthood, was a bold man in his temper, and very insolent; he was also of the sect of the Sadducees, who are very rigid in judging offenders, above all the rest of the Jews, as we have already observed; 20.200. when, therefore, Aus was of this disposition, he thought he had now a proper opportunity [to exercise his authority]. Festus was now dead, and Albinus was but upon the road; so he assembled the sanhedrim of judges, and brought before them the brother of Jesus, who was called Christ, whose name was James, and some others, [or, some of his companions]; and when he had formed an accusation against them as breakers of the law, he delivered them to be stoned: 20.201. but as for those who seemed the most equitable of the citizens, and such as were the most uneasy at the breach of the laws, they disliked what was done; they also sent to the king [Agrippa], desiring him to send to Aus that he should act so no more, for that what he had already done was not to be justified; 20.202. nay, some of them went also to meet Albinus, as he was upon his journey from Alexandria, and informed him that it was not lawful for Aus to assemble a sanhedrim without his consent. 20.203. Whereupon Albinus complied with what they said, and wrote in anger to Aus, and threatened that he would bring him to punishment for what he had done; on which king Agrippa took the high priesthood from him, when he had ruled but three months, and made Jesus, the son of Damneus, high priest. |
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| 72. Seneca The Younger, De Clementia, 1.5.5, 1.21.1, 2.3.1, 2.4.1, 2.7.1-2.7.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •marcionite thinking, on divine judgment Found in books: Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 119, 122 |
73. Clement of Rome, 1 Clement, 13.4, 21.8, 54.2, 56.2-56.3, 56.16, 57.1, 59.3, 62.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •marcionite thinking, on divine judgment •judgment, divine Found in books: Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 112; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 201| 13.4. Ἐπὶ τίνα ἐπιβλέψω, ἀλλ̓ ἢ ἐπὶ τὸν πραῢν καὶ ἡσύχιον καὶ τρέμοντά μου τὰ λόγια. 21.8. τὰ τέκνα ἡμῶν τῆς ἐν Χριστῷ παιδείας μεταλαμβανέτωσαν: μαθέτωσαν, τί ταπεινοφροσύνη παρὰ θεῷ ἰσχύει, τί ἀγάπη ἁγνὴ παρὰ θεῷ δύναται, πῶς ὁ φόβος αὐτοῦ καλὸς καὶ μέγας καὶ σώζων πάντας τοὺς ἐν αὐτῷ ὁσίως ἀναστρεφομένους ἐν καθαρᾷ διανοίᾳ. 54.2. εἰπάτω: Εἰ δἰ ἐμὲ στάσις καὶ ἔρις καὶ σχίσματα, ἐκχωρῶ, ἄπειμι, οὗ ἐὰν βούλησθε, καὶ ποιῶ τὰ προστασσόμενα ὑπὸ τοῦ πλήθους: μόνον τὸ ποίμνιον τοῦ Χριστοῦ εἰρηνευέτω μετὰ τῶν καθεσταμένων πρεσβυτέρων. 56.2. ἀναλάβωμεν παιδείαν, ἐφ̓ ᾗ οὐδεὶς ὀφείλει ἀγανακτεῖν, ἀγαπητοί. ἡ νουθέτησις, ἣν ποιούμεθα εἰς ἀλλήλους, καλή ἐστιν καὶ ὑπεράγαν ὠφέλιμος: κολλᾷ γὰρ ἡμᾶς τῷ θελήματι τοῦ θεοῦ. 56.3. οὕτως γάρ Ps. 115, 18 φησιν ὁ ἅγιος λόγος: Παιδεύων ἐπαίδευσέν με ὁ Prov. 8, 12 (Heb. 12, 6) κύριος, καὶ τῷ θανάτῳ οὐ παρέδωκέν με: 56.16. βλέπετε, ἀγαπητοί, πόσος ὑπερασπισμός ἐστιν τοῖς παιδευομένοις ὑπὸ τοῦ δεσπότου: πατὴρ γὰρ ἀγαθὸς ὢν παιδεύει εἰς τὸ ἐλεηθῆναι ἡμᾶς διὰ τῆς ὁσίας παιδείας αὐτοῦ. 57.1. Ὑμεῖς οὖν οἱ τὴν καταβολὴν τῆς στάσεως ποιήσαντες ὑποτάγητε τοῖς πρεσβυτέροις καὶ παιδεύθητε εἰς μετάνοιαν, κάμψαντες τὰ γόνατα τῆς καρδίας ὑμῶν. 59.3. ... ἐλπίζειν There appears to be a lucuna in the Greek : Lightfoot supplies *do\s h\mi=n, ku/rie. ἐπὶ τὸ ἀρχεγόνον πάσης κτίσεως ὄνομά σου, Eph 1, 18 ἀνοίξας τοὺς ὀφθαλμοὺς τῆς καρδίας ἡμῶν εἰς τὸ Is. 57, 15 γινώσκειν σε τὸν μόνον ὕψιστον ἐν ὑψίστοις, Is. 13, 11 Ps. 32, 10 ἅγιον ἐν ἀγίοις ἀναπαυόμενον. τὸν ταπεινοῦντα ὕβριν ὑπερηφάνων, τὸν διαλύοντα λογισμοὺς Job 5, 11 ἐθνῶν, τὸν ποιοῦντα ταπεινοὺς εἰς ὕψος καὶ τοὺς I Sam, 2, 7; cf. Luke 1, 53 ὑψηλοὺς ταπεινοῦντα, τὸν πλουτίζοντα καὶ πτωχίζοντα, τὸν ἀποκτείνοντα καὶ ζῆν ποιοῦντα, kai\ sw/zonta appears to be inserted before kai\ zh=n by SL, but is omitted by CK. Deut. 32, 39; cf. I Sam. 2,6; 11 Kings 5, 7 μόνον εὑρέτην eu)erge/thn ( "benefactor" ) C, "creator" K; the text is doubiful but eu(re/thn (LS) seems more likely to be implied by K than eu)erge/thn, and is therefore slightly more probable. πνευμάτων καὶ θεὸν πάσης σαρκός: τὸν ἐπιβλέποντα ἐν τοῖς ἀβύσσοις, τὸν ἐπόπτην Num. 16, 22; 27, 16 ἀνθρωπίνων ἔργων, τὸν τῶν κινδυνευόντων Dan, 3, 31 (*wulg. 3, 55); cf. Sirach 16, 18. 19 Judith 9, 11 βοηθόν, τὸν τῶν ἀπηλπισμένων σωτῆρα, τὸν παντὸς πνεύματος κτίστην καὶ ἐπίσκοπον: τὸν πληθύνοντα ἔθνη ἐπὶ γῆς καὶ ἐκ πάντων ἐκλεξάμενον τοὺς ἀγαπῶντάς σε διὰ Ἰησοῦ Χριστοῦ τοῦ ἠγαπημένου παιδός σου, δἰ οὗ ἡμᾶς ἐπαίδευσας, Ps. 118, 114; cf, Judith 9, 11 ἡγίασας, ἐτίμησας: 62.3. καὶ ταῦτα τοσούτῳ ἥδιον ὑπεμνήσαμεν, ἐπειδὴ σαφῶς ᾔδειμεν γράφειν ἡμᾶς ἀνδράσιν πιστοῖς καὶ ἐλλογιμωτάτοις καὶ ἐγκεκυφόσιν εἰς τὰ λόγια τῆς παιδείας τοῦ θεοῦ. | |
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| 74. Anon., 2 Baruch, 14.8-14.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •judgment, 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 78 |
75. Tertullian, To Scapula, 1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •marcionite thinking, on divine judgment Found in books: Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 112 | 1. We are not in any great perturbation or alarm about the persecutions we suffer from the ignorance of men; for we have attached ourselves to this sect, fully accepting the terms of its covet, so that, as men whose very lives are not their own, we engage in these conflicts, our desire being to obtain God's promised rewards, and our dread lest the woes with which He threatens an unchristian life should overtake us. Hence we shrink not from the grapple with your utmost rage, coming even forth of our own accord to the contest; and condemnation gives us more pleasure than acquittal. We have sent, therefore, this tract to you in no alarm about ourselves, but in much concern for you and for all our enemies, to say nothing of our friends. For our religion commands us to love even our enemies, and to pray for those who persecute us, aiming at a perfection all its own, and seeking in its disciples something of a higher type than the commonplace goodness of the world. For all love those who love them; it is peculiar to Christians alone to love those that hate them. Therefore mourning over your ignorance, and compassionating human error, and looking on to that future of which every day shows threatening signs, necessity is laid on us to come forth in this way also, that we may set before you the truths you will not listen to openly. |
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76. Tertullian, Against Marcion, 1.1.4, 1.1.7, 1.1.5, 1.1.6, 1.1.3, 1.6.1, 1.26, 1.27.2, 1.27, 1.28, 2.13.1, 2.18.1, 3.6-3.7, 4.15.3, 4.16.7, 4.16.6, 4.16.3, 4.16.4, 4.17.10, 4.17.9, 4.17.11, 4.27.1, 4.29.12, 4.39, 4.40, 4.43.9 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 161 | 1.28. And what will happen to him after he is cast away? He will, they say, be thrown into the Creator's fire. Then has no remedial provision been made (by their god) for the purpose of banishing those that sin against him, without resorting to the cruel measure of delivering them over to the Creator? And what will the Creator then do? I suppose He will prepare for them a hell doubly charged with brimstone, as for blasphemers against Himself; except indeed their god in his zeal, as perhaps might happen, should show clemency to his rival's revolted subjects. Oh, what a god is this! everywhere perverse; nowhere rational; in all cases vain; and therefore a nonentity! - in whose state, and condition, and nature, and every appointment, I see no coherence and consistency; no, not even in the very sacrament of his faith! For what end does baptism serve, according to him? If the remission of sins, how will he make it evident that he remits sins, when he affords no evidence that he retains them? Because he would retain them, if he performed the functions of a judge. If deliverance from death, how could he deliver from death, who has not delivered to death? For he must have delivered the sinner to death, if he had from the beginning condemned sin. If the regeneration of man, how can he regenerate, who has never generated? For the repetition of an act is impossible to him, by whom nothing any time has been ever done. If the bestowal of the Holy Ghost, how will he bestow the Spirit, who did not at first impart the life? For the life is in a sense the supplement of the Spirit. He therefore seals man, who had never been unsealed in respect of him; washes man, who had never been defiled so far as he was concerned; and into this sacrament of salvation wholly plunges that flesh which is beyond the pale of salvation! No farmer will irrigate ground that will yield him no fruit in return, except he be as stupid as Marcion's god. Why then impose sanctity upon our most infirm and most unworthy flesh, either as a burden or as a glory? What shall I say, too, of the uselessness of a discipline which sanctifies what is already sanctified? Why burden the infirm, or glorify the unworthy? Why not remunerate with salvation what it burdens or else glorifies? Why keep back from a work its due reward, by not recompensing the flesh with salvation? Why even permit the honour of sanctity in it to die? |
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| 77. Anon., Targum Pseudo-Jonathan, 18.20-18.21 (2nd cent. CE - 7th cent. CE) Tagged with subjects: •judgment (divine) Found in books: Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 173 |
| 78. Anon., Targum Onqelos, 18.20-18.21 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •judgment (divine) Found in books: Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 173 |
| 79. Anon., Targum Neofiti, 18.20-18.21 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •judgment (divine) Found in books: Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 173 |
| 80. Clement of Alexandria, Exhortation To The Greeks, 3.43.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •divine judgment Found in books: Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 191 |
| 81. Achilles Tatius, The Adventures of Leucippe And Cleitophon, 7.13.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •judgment, divine Found in books: Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 201 |
| 82. Justin, First Apology, 1.14-1.16, 1.15.9 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •marcionite thinking, on divine judgment Found in books: Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 112, 116 |
| 83. Clement of Alexandria, Miscellanies, 2.19 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •marcionite thinking, on divine judgment Found in books: Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 113 |
| 84. Justin, Dialogue With Trypho, 96.2-96.3, 108.3, 133.6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 115, 116 |
| 85. Irenaeus, Refutation of All Heresies, 3.3.4, 3.12.13, 3.13-3.14, 3.16.9, 3.18.5, 4.28.4, 5.22.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •marcionite thinking, on divine judgment •judgment (divine) Found in books: Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 58; Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 101, 117, 118, 160, 161 |
86. Anon., Leviticus Rabba, 29.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •judgment (divine) Found in books: Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 58| 29.1. בַּחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ (ויקרא כג, כד), הֲדָא הוּא דִכְתִיב (תהלים קיט, פט): לְעוֹלָם ה' דְּבָרְךָ נִצָּב בַּשָּׁמָיִם, תָּנֵי בְּשֵׁם רַבִּי אֱלִיעֶזֶר בְּעֶשְׂרִים וַחֲמִשָּׁה בֶּאֱלוּל נִבְרָא הָעוֹלָם וְאַתְיָא דְרַב כְּהַהִיא דְּתָנֵי רַבִּי אֱלִיעֶזֶר, דְּתָנִינָן בִּתְקִיעָתָא דְרַב זֶה הַיּוֹם תְּחִלַּת מַעֲשֶׂיךָ זִכָּרוֹן לְיוֹם רִאשׁוֹן (תהלים פא, ה): כִּי חֹק לְיִשְׂרָאֵל הוּא וגו', וְעַל הַמְדִינוֹת בּוֹ יֵאָמֵר אֵיזוֹ לַחֶרֶב אֵיזוֹ לְשָׁלוֹם אֵיזוֹ לָרָעָב וְאֵיזוֹ לַשּׂוֹבַע וּבְרִיּוֹת בּוֹ יִפָּקֵדוּ לְהַזְכִּירָם לַחַיִּים וְלַמָּוֶת. נִמְצֵאתָ אַתָּה אוֹמֵר בְּיוֹם רֹאשׁ הַשָּׁנָה בְּשָׁעָה רִאשׁוֹנָה עָלָה בַּמַּחֲשָׁבָה, בַּשְּׁנִיָּה נִתְיָעֵץ עִם מַלְאֲכֵי הַשָּׁרֵת, בַּשְּׁלִישִׁית כִּנֵּס עֲפָרוֹ, בָּרְבִיעִית גִּבְּלוֹ, בַּחֲמִישִׁית רִקְּמוֹ, בַּשִּׁשִּׁית עֲשָׂאוֹ גֹּלֶם, בַּשְּׁבִיעִית נָפַח בּוֹ נְשָׁמָה, בַּשְּׁמִינִית הִכְנִיסוֹ לַגָּן, בַּתְּשִׁיעִית נִצְטַוָּה, בָּעֲשִׂירִית עָבַר, בְּאַחַת עֶשְׂרֵה נִדּוֹן, בִּשְׁתֵּים עֶשְׂרֵה יָצָא בְּדִימוּס. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאָדָם, זֶה סִימָן לְבָנֶיךָ כְּשֵׁם שֶׁעָמַדְתָּ לְפָנַי בַּדִּין הַיּוֹם הַזֶּה וְיָצָאתָ בְּדִימוּס, כָּךְ עֲתִידִין בָּנֶיךָ לַעֲמֹד לְפָנַי בַּדִּין בְּיוֹם זֶה וְיוֹצְאִין לְפָנַי בְּדִימוּס, אֵימָתַי בַּחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ. 29.1. וַיִּשָּׂא אַבְרָהָם אֶת עֵינָיו וַיַּרְא וְהִנֵּה אַיִל אַחַר נֶאֱחַז בַּסְבַךְ בְּקַרְנָיו (בראשית כב, יג), מְלַמֵּד שֶׁהֶרְאָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם אָבִינוּ אֶת הָאַיִל נִתַּשׁ מֵחוֹרֶשׁ זֶה וְנִסְבַּךְ בְּחֹרֶשׁ אַחֵר. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם כָּךְ עֲתִידִין בָּנֶיךָ לִהְיוֹת נֶאֱחָזִים בַּעֲוֹנוֹת וְנִסְבָּכִים בְּצָרוֹת וְסוֹפָן לִגָּאֵל בְּקַרְנָיו שֶׁל אַיִל, הֲדָא הוּא דִכְתִיב (זכריה ט, יד): וַה' אֱלֹהִים בַּשּׁוֹפָר יִתְקָע, אָמַר רַבִּי הוּנָא בְּרַבִּי יִצְחָק מְלַמֵּד שֶׁהֶרְאָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם אֶת הָאַיִל נִתַּשׁ מֵחֹרֶשׁ זֶה וְנִסְבַּךְ בְּחֹרֶשׁ זֶה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם כָּךְ הֵם עֲתִידִין בָּנֶיךָ, נֶאֱחָזִין בָּאֻמּוֹת, וְנִסְבָּכִין בְּצָרוֹת וְנִמְשָׁכִין מִמַּלְכוּת לְמַלְכוּת, מִבָּבֶל לְמָדַי, מִמָּדַי לְיָוָן, וּמִיָּוָן לֶאֱדוֹם, וְסוֹפָן לִגָּאֵל בְּקַרְנָיו שֶׁל אַיִל, הֲדָא הוּא דִכְתִיב (זכריה ט, יד): וַה' עֲלֵיהֶם יֵרָאֶה וְיָצָא כַבָּרָק חִצּוֹ וגו' בַּשּׁוֹפָר יִתְקָע. רַבִּי אַבָּא בְּרֵיהּ דְּרַב פַּפֵּי וְרַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר, כָּל יְמוֹת הַשָּׁנָה יִשְׂרָאֵל עוֹסְקִין בִּמְלַאכְתָּן וּבְרֹאשׁ הַשָּׁנָה נוֹטְלִין שׁוֹפְרוֹתֵיהֶן וְתוֹקְעִין לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְהוּא עוֹמֵד מִכִּסֵּא דִּין לְכִסֵּא רַחֲמִים וּמִתְמַלֵּא עֲלֵיהֶם רַחֲמִים, אֵימָתַי בַּחֹדֶשׁ הַשְּׁבִיעִי. | |
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87. Anon., Genesis Rabba, 1.1, 14.7, 19.3, 19.11, 22.9, 27.4, 49.6, 56.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •judgment (divine) Found in books: Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 9, 58, 173| 1.1. רַבִּי הוֹשַׁעְיָה רַבָּה פָּתַח (משלי ח, ל): וָאֶהְיֶה אֶצְלוֹ אָמוֹן וָאֶהְיֶה שַׁעֲשׁוּעִים יוֹם יוֹם וגו', אָמוֹן פַּדְּגוֹג, אָמוֹן מְכֻסֶּה, אָמוֹן מֻצְנָע, וְאִית דַּאֲמַר אָמוֹן רַבָּתָא. אָמוֹן פַּדְּגוֹג, הֵיךְ מָה דְאַתְּ אָמַר (במדבר יא, יב): כַּאֲשֶׁר יִשָֹּׂא הָאֹמֵן אֶת הַיֹּנֵק. אָמוֹן מְכֻסֶּה, הֵיאַךְ מָה דְאַתְּ אָמַר (איכה ד, ה): הָאֱמֻנִים עֲלֵי תוֹלָע וגו'. אָמוֹן מֻצְנָע, הֵיאַךְ מָה דְאַתְּ אָמַר (אסתר ב, ז): וַיְהִי אֹמֵן אֶת הֲדַסָּה. אָמוֹן רַבָּתָא, כְּמָא דְתֵימָא (נחום ג, ח): הֲתֵיטְבִי מִנֹּא אָמוֹן, וּמְתַרְגְּמִינַן הַאַתְּ טָבָא מֵאֲלֶכְּסַנְדְּרִיָא רַבָּתָא דְּיָתְבָא בֵּין נַהֲרוֹתָא. דָּבָר אַחֵר אָמוֹן, אֻמָּן. הַתּוֹרָה אוֹמֶרֶת אֲנִי הָיִיתִי כְּלִי אֻמְנוּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, בְּנֹהַג שֶׁבָּעוֹלָם מֶלֶךְ בָּשָׂר וָדָם בּוֹנֶה פָּלָטִין, אֵינוֹ בּוֹנֶה אוֹתָהּ מִדַּעַת עַצְמוֹ אֶלָּא מִדַּעַת אֻמָּן, וְהָאֻמָּן אֵינוֹ בּוֹנֶה אוֹתָהּ מִדַּעַת עַצְמוֹ אֶלָּא דִּפְתְּרָאוֹת וּפִנְקְסָאוֹת יֵשׁ לוֹ, לָדַעַת הֵיאךְ הוּא עוֹשֶׂה חֲדָרִים, הֵיאךְ הוּא עוֹשֶׂה פִּשְׁפְּשִׁין. כָּךְ הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מַבִּיט בַּתּוֹרָה וּבוֹרֵא אֶת הָעוֹלָם, וְהַתּוֹרָה אָמְרָה בְּרֵאשִׁית בָּרָא אֱלֹהִים. וְאֵין רֵאשִׁית אֶלָּא תּוֹרָה, הֵיאַךְ מָה דְּאַתְּ אָמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ. 1.1. רַבִּי יוֹנָה בְּשֵׁם רַבִּי לֵוִי אָמַר, לָמָּה נִבְרָא הָעוֹלָם בְּב', אֶלָּא מַה ב' זֶה סָתוּם מִכָּל צְדָדָיו וּפָתוּחַ מִלְּפָנָיו, כָּךְ אֵין לְךָ רְשׁוּת לוֹמַר, מַה לְּמַטָּה, מַה לְּמַעְלָה, מַה לְּפָנִים, מַה לְּאָחוֹר, אֶלָּא מִיּוֹם שֶׁנִּבְרָא הָעוֹלָם וּלְהַבָּא. בַּר קַפָּרָא אָמַר (דברים ד, לב): כִּי שְׁאַל נָא לְיָמִים רִאשֹׁנִים אֲשֶׁר הָיוּ לְפָנֶיךָ, לְמִן הַיּוֹם שֶׁנִּבְרְאוּ אַתָּה דּוֹרֵשׁ, וְאִי אַתָּה דּוֹרֵשׁ לִפְנִים מִכָּאן. (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם, אַתָּה דּוֹרֵשׁ וְחוֹקֵר, וְאִי אַתָּה חוֹקֵר לִפְנִים מִכָּאן. דָּרַשׁ רַבִּי יְהוּדָה בֶּן פָּזִי בְּמַעֲשֵׂה בְרֵאשִׁית בַּהֲדֵיהּ דְּבַר קַפָּרָא, לָמָּה נִבְרָא הָעוֹלָם בְּב', לְהוֹדִיעֲךָ שֶׁהֵן שְׁנֵי עוֹלָמִים, הָעוֹלָם הַזֶּה וְהָעוֹלָם הַבָּא. דָּבָר אַחֵר, וְלָמָּה בְּב' שֶׁהוּא לְשׁוֹן בְּרָכָה, וְלָמָּה לֹא בְּאָלֶ"ף שֶׁהוּא לְשׁוֹן אֲרִירָה. דָּבָר אַחֵר, לָמָּה לֹא בְּאָלֶ"ף שֶׁלֹא לִתֵּן פִּתְחוֹן פֶּה לָאֶפִּיקוֹרְסִין לוֹמַר הֵיאַךְ הָעוֹלָם יָכוֹל לַעֲמֹד שֶׁהוּא נִבְרָא בִּלְשׁוֹן אֲרִירָה, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי אֲנִי בּוֹרֵא אוֹתוֹ בִּלְשׁוֹן בְּרָכָה, וְהַלְּוַאי יַעֲמֹד. דָּבָר אַחֵר, לָמָּה בְּב' אֶלָּא מַה ב' זֶה יֵשׁ לוֹ שְׁנֵי עוֹקְצִין, אֶחָד מִלְּמַעְלָה וְאֶחָד מִלְּמַטָּה מֵאֲחוֹרָיו, אוֹמְרִים לַב' מִי בְּרָאֲךָ, וְהוּא מַרְאֶה בְּעוּקְצוֹ מִלְּמַעְלָה, וְאוֹמֵר זֶה שֶׁלְּמַעְלָה בְּרָאָנִי. וּמַה שְּׁמוֹ, וְהוּא מַרְאֶה לָהֶן בְּעוּקְצוֹ שֶׁל אַחֲרָיו, וְאוֹמֵר ה' שְׁמוֹ. אָמַר רַבִּי אֶלְעָזָר בַּר חֲנִינָא בְּשֵׁם רַבִּי אֲחָא, עֶשְׂרִים וְשִׁשָּׁה דוֹרוֹת הָיְתָה הָאָלֶ"ף קוֹרֵא תִּגָּר לִפְנֵי כִסְאוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמְרָה לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם, אֲנִי רִאשׁוֹן שֶׁל אוֹתִיּוֹת וְלֹא בָּרָאתָ עוֹלָמְךָ בִּי, אָמַר לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא הָעוֹלָם וּמְלוֹאוֹ לֹא נִבְרָא אֶלָּא בִּזְכוּת הַתּוֹרָה, שֶׁנֶּאֱמַר (משלי ג, יט): ה' בְּחָכְמָה יָסַד אָרֶץ וגו', לְמָחָר אֲנִי בָּא לִתֵּן תּוֹרָה בְּסִינַי וְאֵינִי פּוֹתֵחַ תְּחִלָה אֶלָּא בָּךְ, שֶׁנֶּאֱמַר (שמות כ, ב): אָנֹכִי ה' אֱלֹהֶיךָ. רַבִּי הוֹשַׁעְיָא אוֹמֵר לָמָּה נִקְרָא שְׁמוֹ אָלֶ"ף, שֶׁהוּא מַסְכִּים מֵאָלֶ"ף, שֶׁנֶּאֱמַר (תהלים קה, ח): דָּבָר צִוָּה לְאֶלֶף דּוֹר. 14.7. עָפָר, רַבִּי יְהוּדָה בַּר סִימוֹן אוֹמֵר, עוֹפֶר עוֹלָם עַל מְלֵיאָתוֹ נִבְרָא. אָמַר רַבִּי אֶלְעָזָר בַּר שִׁמְעוֹן אַף חַוָּה עַל מְלֵיאָתָהּ נִבְרֵאת. אָמַר רַבִּי יוֹחָנָן אָדָם וְחַוָּה כִּבְנֵי עֶשְׂרִים שָׁנָה נִבְרְאוּ. רַבִּי הוּנָא אָמַר עָפָר זָכָר, אֲדָמָה נְקֵבָה, הַיּוֹצֵר הַזֶּה מֵבִיא עָפָר זָכָר, וַאֲדָמָה נְקֵבָה, כְּדֵי שֶׁיִּהְיוּ כֵּלָיו בְּרִיאִין. מַעֲשֶׂה בְּאֶחָד בְּצִפּוֹרִי שֶׁמֵּת בְּנוֹ, אִית דְּאָמְרֵי מִינָאִי הֲוָה יָתִיב גַּבֵּיהּ, סְלֵק רַבִּי יוֹסֵי בַּר חֲלַפְתָּא לְמֶחֱמֵי לֵיהּ אַנְפִּין, חַמְתֵיהּ יָתֵיב וְשָׂחֵיק, אֲמַר לֵיהּ לָמָּה אַתָּה שָׂחֵיק, אֲמַר לֵיהּ אֲנַן רְחִיצָן בְּמָרֵי שְׁמַיָא, דְּאִתְחַמֵי לְאַפּוּיֵי לְעָלְמָא דְאָתֵי. אֲמַר לֵיהּ לָא מִסְתְּיֵיהּ לְהַהוּא גַבְרָא עָקְתֵיהּ אֶלָּא דַאֲתֵית מְעָקָא לֵיהּ, אִית חַסְפִּין מִתְדַּבְּקִין, לֹא כָּךְ כְּתִיב (תהלים ב, ט): כִּכְלִי יוֹצֵר תְּנַפְּצֵם, אֶתְמְהָא. אֲמַר לֵיהּ כְּלִי חֶרֶשׂ בְּרִיָּיתוֹ מִן הַמַּיִם וְהֶכְשֵׁרוֹ בָּאוּר, כְּלִי זְכוּכִית בְּרִיָּיתוֹ מִן הָאוּר וְהֶכְשֵׁרוֹ בָּאוּר. זֶה נִשְׁבַּר וְיֵשׁ לוֹ תַּקָּנָה, וְזֶה נִשְׁבַּר וְאֵין לוֹ תַּקָּנָה, אֶתְמְהָא. אֲמַר לֵיהּ עַל יְדֵי שֶׁהוּא עָשׂוּי בִּנְפִיחָה. אָמַר לוֹ יִשְׁמְעוּ אָזְנֶיךָ מַה שֶּׁפִּיךָ אוֹמֵר, מָה אִם זֶה שֶׁעָשׂוּי בִּנְפִיחָתוֹ שֶׁל בָּשָׂר וָדָם יֵשׁ לוֹ תַּקָּנָה, בִּנְפִיחָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא עַל אַחַת כַּמָּה וְכַמָּה. אָמַר רַבִּי יִצְחָק כִּכְלִי חֶרֶס תְּנַפְּצֵם אֵין כְּתִיב כָּאן, אֶלָּא כִּכְלִי יוֹצֵר תְּנַפְּצֵם, כְּלִי יוֹצֵר שֶׁלֹא הוּסְקוּ יְכוֹלִין הֵן לַחֲזֹר. 19.3. וַתֹּאמֶר הָאִשָּׁה אֶל הַנָּחָשׁ (בראשית ג, ב), וְהֵיכָן הָיָה אָדָם בְּאוֹתָהּ שָׁעָה, אַבָּא בַּר קוֹרְיָיה אָמַר נִתְעַסֵּק בְּדֶרֶךְ אֶרֶץ וְיָשַׁן לוֹ. רַבָּנָן אַמְרֵי נְטָלוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא וְהֶחֱזִירוֹ בְּכָל הָעוֹלָם כֻּלּוֹ, אָמַר לוֹ כָּאן בֵּית נֶטַע, כָּאן בֵּית זֶרַע, הֲדָא הוּא דִכְתִיב (ירמיה ב, ו): בְּאֶרֶץ לֹא עָבַר בָּהּ אִישׁ וְלֹא יָשַׁב אָדָם שָׁם, לֹא יָשַׁב אָדָם הָרִאשׁוֹן שָׁם. וּמִפְּרִי הָעֵץ אֲשֶׁר בְּתוֹךְ הַגָּן וגו' וְלֹא תִגְעוּ בּוֹ (בראשית ג, ג), הֲדָא הוּא דִכְתִיב (משלי ל, ו): אַל תּוֹסְףְ עַל דְּבָרָיו פֶּן יוֹכִיחַ בְּךָ וְנִכְזָבְתָּ. תָּנֵי רַבִּי חִיָּא שֶׁלֹא תַעֲשֶׂה אֶת הַגָּדֵר יוֹתֵר מִן הָעִקָּר שֶׁלֹא יִפֹּל וְיִקְצֹץ הַנְּטִיעוֹת. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא (בראשית ב, יז): כִּי בְּיוֹם אֲכָלְךָ מִמֶּנּוּ וגו', וְהִיא לֹא אָמְרָה כֵּן, אֶלָא (בראשית ג, ג): אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִמֶּנּוּ וְלֹא תִגְּעוּ בּוֹ, כֵּיוָן שֶׁרָאָה אוֹתָהּ עוֹבֶרֶת לִפְנֵי הָעֵץ נְטָלָהּ וּדְחָפָהּ עָלָיו, אָמַר לָהּ הָא לָא מִיתַת, כְּמָה דְּלָא מִיתַת בְּמִקְרְבֵיהּ, כֵּן לָא מִיתַת בְּמֵיכְלֵיהּ, אֶלָּא (בראשית ג, ה): כִּי יֹדֵעַ אֱלֹהִים כִּי בְּיוֹם וגו'. 19.11. וַיֹּאמֶר הָאָדָם וגו' (בראשית ג, יב), אַרְבָּעָה הֵן שֶׁהֵקִישׁ הַקָּדוֹשׁ בָּרוּךְ הוּא עַל קַנְקַנָּן וּמְצָאָן קַנְקַנִּין שֶׁל מֵימֵי רַגְלַיִם, וְאֵלּוּ הֵן, אָדָם, וְקַיִן, וּבִלְעָם, וְחִזְקִיָּהוּ. אָדָם שֶׁנֶּאֱמַר: וַיֹּאמֶר הָאָדָם הָאִשָּׁה. קַיִן (בראשית ד, ט): וַיֹּאמֶר ה' אֶל קַיִן אֵי הֶבֶל וגו' וַיֹּאמֶר לֹא יָדַעְתִּי. בִּלְעָם הָרָשָׁע, שֶׁנֶּאֱמַר (במדבר כב, ט י): מִי הָאֲנָשִׁים הָאֵלֶּה עִמָּךְ, וַיֹּאמֶר בִּלְעָם אֶל הָאֱלֹהִים וגו'. חִזְקִיָּהוּ (מלכים ב כ, יד) (ישעיה לט, ג): מָה אָמְרוּ הָאֲנָשִׁים הָאֵלֶּה וגו'. אֲבָל יְחֶזְקֵאל מְצָאוֹ בָּקִי מִכֻּלָּם, שֶׁנֶּאֱמַר (יחזקאל לז, ג): בֶּן אָדָם הֲתִחְיֶינָה הָעֲצָמוֹת הָאֵלֶּה וָאֹמַר ה' אֱלֹהִים אַתָּה יָדָעְתָּ, אָמַר רַבִּי חֲנִינָא בַּר פָּפָּא לְצִפּוֹר שֶׁהָיְתָה נְתוּנָה בְּיַד צַיָּד, פָּגַע בְּאֶחָד אָמַר לוֹ זוֹ שֶׁבְּיָדִי מָה הִיא חַיָּה אוֹ מֵתָה, אָמַר לוֹ אִי בָּעִית חַיָּה, אִי בָּעִית מֵתָה, כָּךְ בֶּן אָדָם הֲתִחְיֶינָה הָעֲצָמוֹת הָאֵלֶּה וָאֹמַר ה' אֱלֹהִים אַתָּה יָדָעְתָּ. 22.9. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר, כְּתִיב (תהלים לז, יד): חֶרֶב פָּתְחוּ רְשָׁעִים וגו', חֶרֶב פָּתְחוּ רְשָׁעִים וְדָרְכוּ קַשְׁתָּם, זֶה קַיִן. (תהלים לז, יד): לְהַפִּיל עָנִי וְאֶבְיוֹן לִטְבוֹחַ יִשְׁרֵי דָרֶךְ זֶה הֶבֶל. (תהלים לז, טו): חַרְבָּם תָּבוֹא בְלִבָּם וגו', (בראשית ד, יב): נָע וְנָד תִּהְיֶה בָּאָרֶץ. (בראשית ד, ט): וַיֹּאמֶר ה' אֶל קַיִן אֵי הֶבֶל אָחִיךָ וגו', מָשָׁל לְאִיפַּרְכוֹס שֶׁהָיָה מְהַלֵּךְ בְּאֶמְצַע פְּלַטְיָא, מָצָא הָרוּג וְאֶחָד עוֹמֵד עַל גַּבָּיו, אָמַר לוֹ מִי הֲרָגוֹ, וַאֲמַר לֵיהּ אֲנָא בָּעֵי לֵיהּ גַּבָּךְ, וְאַתְּ בָּעֵי לֵיהּ גַּבִּי, אֲמַר לֵיהּ לֹא אָמַרְתָּ כְּלוּם, מָשָׁל לְאֶחָד שֶׁנִּכְנַס לְגִנָּה וְלִקֵּט תּוּתִין וְאָכַל, וְהָיָה בַּעַל הַגִּנָּה רָץ אַחֲרָיו אָמַר לוֹ מַה בְּיָדְךָ, אָמַר לוֹ אֵין בְּיָדִי כְּלוּם, אָמַר לוֹ וַהֲרֵי יָדֶיךָ מְלֻכְלָכוֹת. כָּךְ אָמַר לוֹ קַיִן לְהַקָּדוֹשׁ בָּרוּךְ הוּא (בראשית ד, ט): הֲשֹׁמֵר אָחִי אָנֹכִי, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא הָא רָשָׁע (בראשית ד, י): קוֹל דְּמֵי אָחִיךָ צֹעֲקִים וגו', מָשָׁל לְאֶחָד שֶׁנִכְנַס לְמִרְעֶה וְחָטַף גְּדִי אֶחָד וְהִפְשִׁילוֹ לַאֲחוֹרָיו, וְהָיָה בַּעַל הַמִּרְעֶה רָץ אַחֲרָיו אָמַר לוֹ מַה בְּיָדְךָ, אָמַר לוֹ אֵין בְּיָדִי כְּלוּם, אָמַר לוֹ וַהֲרֵי הוּא מַפְעֶה אַחֲרֶיךָ. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְקַיִן: קוֹל דְּמֵי אָחִיךָ וגו'. רַבִּי יוּדָן וְרַבִּי הוּנָא וְרַבָּנָן. רַבִּי יוּדָן אוֹמֵר דַּם אָחִיךָ אֵין כְּתִיב כָּאן אֶלָּא דְּמֵי אָחִיךָ, דָּמוֹ וְדַם זַרְעִיּוֹתָיו. רַבִּי הוּנָא אָמַר (מלכים ב ט, כו): אֶת דְּמֵי נָבוֹת, דַּם נָבוֹת וְדַם בָּנָיו אֵין כְּתִיב כָּאן, אֶלָּא אֶת דְּמֵי נָבוֹת וְאֶת דְּמֵי בָנָיו, דָּמוֹ וְדַם זַרְעִיּוֹתָיו. רַבָּנָן אָמְרִין (דברי הימים ב כד, כה): וַיָּמָת בְּדַם יְהוֹיָדָע, אֵין כְּתִיב כָּאן, אֶלָּא בִּדְמֵי יְהוֹיָדָע, דָּמוֹ וְדַם זַרְעִיּוֹתָיו. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי קָשֶׁה הַדָּבָר לְאָמְרוֹ וְאִי אֶפְשָׁר לַפֶּה לְפָרְשׁוֹ, לִשְׁנֵי אַתְּלִיטִין שֶׁהָיוּ עוֹמְדִין וּמִתְגּוֹשְׁשִׁים לִפְנֵי הַמֶּלֶךְ, אִלּוּ רָצָה הַמֶּלֶךְ פֵּרְשָׁן, וְלֹא רָצָה הַמֶּלֶךְ לְפָרְשָׁן, נִתְחַזֵּק אֶחָד עַל חֲבֵרוֹ וַהֲרָגוֹ, וְהָיָה מְצַוֵּחַ וְאָמַר מַאן יִבְעֵי דִּינִי קֳדָם מַלְכָּא, כָּךְ קוֹל דְּמֵי אָחִיךָ צוֹעֲקִים אֵלַי מִן הָאֲדָמָה, לַעֲלוֹת לְמַעְלָה לֹא הָיְתָה יְכוֹלָה שֶׁעֲדַיִן לֹא עָלְתָה לְשָׁם נְשָׁמָה, וּלְמַטָּה לֹא הָיְתָה יְכוֹלָה לַעֲמֹד שֶׁעֲדַיִן לֹא נִקְבַּר שָׁם אָדָם, וְהָיָה דָּמוֹ מֻשְׁלָךְ עַל הָעֵצִים וְעַל הָאֲבָנִים. 27.4. וַיִּנָּחֶם ה' כִּי עָשָׂה אֶת הָאָדָם בָּאָרֶץ (בראשית ו, ו), רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אָמַר תַּוְהוּת הָיְתָה לְפָנַי שֶׁבָּרָאתִי אוֹתוֹ מִלְּמַטָּה, שֶׁאִלּוּ בָּרָאתִי אוֹתוֹ מִלְּמַעְלָה לֹא הָיָה מוֹרֵד בִּי. רַבִּי נְחֶמְיָה אָמַר מִתְנַחֵם אֲנִי שֶׁבָּרָאתִי אוֹתוֹ מִלְּמַטָּה שֶׁאִלּוּ בָּרָאתִי אוֹתוֹ מִלְּמַעְלָה כְּשֵׁם שֶׁהִמְרִיד בִּי אֶת הַתַּחְתּוֹנִים, כָּךְ הָיָה מַמְרִיד בִּי אֶת הָעֶלְיוֹנִים. אָמַר רַבִּי אַיְבוּ תְּוָהוּת הָיְתָה לְפָנַי שֶׁבָּרָאתִי בּוֹ יֵצֶר הָרָע, שֶׁאִלּוּלֵי לֹא בָּרָאתִי בּוֹ יֵצֶר הָרָע לֹא הָיָה מוֹרֵד בִּי. אָמַר רַבִּי לֵוִי מִתְנַחֵם אֲנִי שֶׁעָשִׂיתִי אוֹתוֹ וְנִתַּן בָּאָרֶץ. (בראשית ו, ו): וַיִּתְעַצֵּב אֶל לִבּוֹ, אָמַר רַבִּי בֶּרֶכְיָה, מָשָׁל לְשַׂר שֶׁבָּנָה פָּלָטִין עַל יְדֵי אַדְרִיכַל, רָאָה אוֹתָהּ וְלֹא עָרְבָה לוֹ, עַל מִי יֵשׁ לוֹ לְהִתְכָּעֵס לֹא עַל אַדְרִיכַל, כָּךְ וַיִּתְעַצֵּב אֶל לִבּוֹ. אָמַר רַבִּי אָסֵי מָשָׁל לְשַׂר שֶׁעָשָׂה סְחוֹרָה עַל יְדֵי סַרְסוּר וְהִפְסִיד, עַל מִי יֵשׁ לוֹ לְהִתְרָעֵם לֹא עַל הַסַּרְסוּר, כָּךְ וַיִּתְעַצֵּב אֶל לִבּוֹ. אֶפִּיקוֹרֶס אֶחָד שָׁאַל אֶת רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה, אָמַר לוֹ אֵין אַתֶּם אוֹמְרִים שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא רוֹאֶה אֶת הַנּוֹלָד, אָמַר לוֹ הֵן. וְהָא כְתִיב וַיִּתְעַצֵּב אֶל לִבּוֹ. אָמַר לוֹ נוֹלַד לְךָ בֶּן זָכָר מִיָּמֶיךָ, אָמַר לוֹ הֵן, אָמַר לוֹ מֶה עָשִׂיתָ, אָמַר לוֹ שָׂמַחְתִּי וְשִׂמַּחְתִּי אֶת הַכֹּל, אָמַר לוֹ וְלֹא הָיִיתָ יוֹדֵעַ שֶׁסּוֹפוֹ לָמוּת, אָמַר לוֹ בִּשְׁעַת חֶדְוָתָא חֶדְוָתָא, בִּשְׁעַת אֶבְלָה אֶבְלָה. אָמַר לוֹ כָּךְ מַעֲשֶׂה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, דְּאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי שִׁבְעָה יָמִים נִתְאַבֵּל הַקָּדוֹשׁ בָּרוּךְ הוּא עַל עוֹלָמוֹ קֹדֶם שֶׁלֹא יָבוֹא מַבּוּל לָעוֹלָם, מַאי טַעְמֵיהּ וַיִּתְעַצֵּב אֶל לִבּוֹ, וְאֵין עֲצִיבָה אֶלָא אֲבֵלוּת, הֵיךְ מָה דְאַתְּ אָמַר (שמואל ב יט, ג): נֶעֱצַב הַמֶּלֶךְ עַל בְּנוֹ. 49.6. אֵרְדָה נָּא (בראשית יח, כא), תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, זוֹ אַחַת מֵעֶשֶׂר יְרִידוֹת הָאֲמוּרוֹת בַּתּוֹרָה. אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא מְלַמֵּד שֶׁפָּתַח לָהֶם הַמָּקוֹם פֶּתַח שֶׁל תְּשׁוּבָה, שֶׁנֶּאֱמַר: אֵרְדָה נָּא וְאֶרְאֶה הַכְּצַעֲקָתָה הַבָּאָה אֵלַי עָשׂוּ כָּלָה, כְּלָיָה הֵן חַיָּבִין, וְאִם לֹא אֵדָעָה, אוֹדִיעַ בָּהֶן מִדַּת הַדִּין בָּעוֹלָם. אָמַר רַבִּי לֵוִי אֲפִלּוּ אֲנִי מְבַקֵּשׁ לִשְׁתֹּק, דִּינָהּ שֶׁל רִיבָה אֵינוֹ מַנִּיחַ אוֹתִי לִשְׁתֹּק. מַעֲשֶׂה בִּשְׁתֵּי נְעָרוֹת שֶׁיָּרְדוּ לִשְׁתּוֹת וּלְמַלֹאת מַיִם, אָמְרָה אַחַת לַחֲבֶרְתָּה לָמָּה פָּנַיִךְ חוֹלָנִיּוֹת, אָמְרָה לָהּ כָּלוּ מְזוֹנוֹתֶיהָ וּכְבָר הִיא נְטוּיָה לָמוּת, מֶה עָשְׂתָה מִלְּאָה אֶת הַכַּד קֶמַח וְהֶחְלִיפוּ נָטְלָה זוֹ מַה שֶּׁבְּיַד זוֹ, וְכֵיוָן שֶׁהִרְגִּישׁוּ בָּהּ נְטָלוּהָ וְשָׂרְפוּ אוֹתָהּ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אֲפִלּוּ אֲנִי מְבַקֵּשׁ לִשְׁתֹּק, דִּינָהּ שֶׁל נַעֲרָה אֵינוֹ מֵנִיחַ אוֹתִי לִשְׁתֹּק, הֲדָא הוּא דִכְתִיב: הַכְּצַעֲקָתָהּ, הַכְּצַעֲקָתָם אֵינוֹ אוֹמֵר אֶלָּא הַכְּצַעֲקָתָהּ, וְאֵיזוֹ זוֹ דִּינָהּ שֶׁל נַעֲרָה. אָמַר רַבִּי יִרְמְיָה בֶּן אֶלְעָזָר עִקַּר שַׁלְוָתָהּ שֶׁל סְדוֹם לֹא הָיְתָה אֶלָּא חֲמִשִּׁים וּשְׁתַּיִם שָׁנָה, וּמֵהֶם עֶשְׂרִים וְחָמֵשׁ שָׁנָה הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מַרְעִישׁ עֲלֵיהֶם הָרִים וּמֵבִיא עֲלֵיהֶם זְוָעוֹת כְּדֵי שֶׁיַּעֲשׂוּ תְּשׁוּבָה, וְלֹא עָשׂוּ, הֲדָא הוּא דִכְתִיב (איוב ט, ה): הַמַּעְתִּיק הָרִים וְלֹא יָדָעוּ, וּבַסּוֹף (איוב ט, ה): אֲשֶׁר הֲפָכָם בְּאַפּוֹ. 56.1. בַּיּוֹם הַשְּׁלִישִׁי וַיִּשָֹּׂא אַבְרָהָם אֶת עֵינָיו (בראשית כב, ד), כְּתִיב (הושע ו, ב): יְחַיֵּנוּ מִיֹּמָיִם בַּיּוֹם הַשְּׁלִישִׁי יְקִמֵנוּ וְנִחְיֶה לְפָנָיו, בַּיּוֹם הַשְּׁלִישִׁי שֶׁל שְׁבָטִים, כְּתִיב (בראשית מב, יח): וַיֹּאמֶר אֲלֵהֶם יוֹסֵף בַּיּוֹם הַשְּׁלִישִׁי, בַּיּוֹם הַשְּׁלִישִׁי שֶׁל מְרַגְלִים, שֶׁנֶּאֱמַר (יהושע ב, טז): וְנַחְבֵּתֶם שָׁמָּה שְׁלשֶׁת יָמִים, בַּיּוֹם הַשְּׁלִישִׁי שֶׁל מַתַּן תּוֹרָה, שֶׁנֶּאֱמַר (שמות יט, טז): וַיְהִי בַיּוֹם הַשְּׁלִישִׁי, בַּיּוֹם הַשְּׁלִישִׁי שֶׁל יוֹנָה, דִּכְתִיב (יונה ב, א): וַיְהִי יוֹנָה בִּמְעֵי הַדָּגָה שְׁלשָׁה יָמִים וּשְׁלשָׁה לֵילוֹת, בַּיּוֹם הַשְּׁלִישִׁי שֶׁל עוֹלֵי גוֹלָה, דִּכְתִיב (עזרא ח, לב): וַנֵּשֶׁב שָׁם יָמִים שְׁלשָׁה, בַּיּוֹם הַשְּׁלִישִׁי שֶׁל תְּחִיַּת הַמֵּתִים, דִּכְתִיב: יְחַיֵּנוּ מִיֹּמָיִם בַּיּוֹם הַשְּׁלִישִׁי יְקִמֵנוּ, בַּיּוֹם הַשְּׁלִישִׁי שֶׁל אֶסְתֵּר, (אסתר ה, א): וַיְהִי בַּיּוֹם הַשְּׁלִישִׁי וַתִּלְבַּשׁ אֶסְתֵּר מַלְכוּת, לָבְשָׁה מַלְכוּת בֵּית אָבִיהָ. בְּאֵיזֶה זְכוּת, רַבָּנָן וְרַבִּי לֵוִי, רַבָּנָן אָמְרֵי בִּזְכוּת יוֹם הַשְּׁלִישִׁי שֶׁל מַתַּן תּוֹרָה, שֶׁנֶּאֱמַר: וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיֹת הַבֹּקֶר. וְרַבִּי לֵוִי אָמַר בִּזְכוּת שֶׁל יוֹם שְׁלִישִׁי שֶׁל אַבְרָהָם אָבִינוּ, שֶׁנֶּאֱמַר: בַּיּוֹם הַשְּׁלִישִׁי. וַיַּרְא אֶת הַמָּקוֹם מֵרָחֹק, מָה רָאָה רָאָה עָנָן קָשׁוּר בָּהָר, אָמַר דּוֹמֶה שֶׁאוֹתוֹ מָקוֹם שֶׁאָמַר לִי הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַקְרִיב אֶת בְּנִי שָׁם. 56.1. וַיִּקְרָא אַבְרָהָם שֵׁם הַמָּקוֹם הַהוּא ה' יִרְאֶה (בראשית כב, יד), רַבִּי יוֹחָנָן אָמַר, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָמִים בְּשָׁעָה שֶׁאָמַרְתָּ לִי (בראשית כב, ב): קַח נָא אֶת בִּנְךָ אֶת יְחִידְךָ, הָיָה לִי מַה לְּהָשִׁיב, אֶתְמוֹל אָמַרְתָּ (בראשית כא, כב): כִּי בְיִצְחָק וגו', וְעַכְשָׁו קַח נָא אֶת בִּנְךָ וגו' וְחַס וְשָׁלוֹם לֹא עָשִׂיתִי כֵן אֶלָּא כָּבַשְׁתִּי רַחֲמַי לַעֲשׂוֹת רְצוֹנְךָ, יְהִי רָצוֹן מִלְּפָנֶיךָ ה' אֱלֹהֵינוּ בְּשָׁעָה שֶׁיִּהְיוּ בָּנָיו שֶׁל יִצְחָק בָּאִים לִידֵי עֲבֵרוֹת וּמַעֲשִׂים רָעִים תְּהֵא נִזְכַּר לָהֶם אוֹתָהּ הָעֲקֵדָה וְתִתְמַלֵּא עֲלֵיהֶם רַחֲמִים. אַבְרָהָם קָרָא אוֹתוֹ יִרְאֶה, שֶׁנֶּאֱמַר: וַיִּקְרָא אַבְרָהָם שֵׁם הַמָּקוֹם הַהוּא ה' יִרְאֶה. שֵׁם קָרָא אוֹתוֹ שָׁלֵם, שֶׁנֶּאֱמַר (בראשית יד, יח): וּמַלְכִּי צֶדֶק מֶלֶךְ שָׁלֵם, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם קוֹרֵא אֲנִי אוֹתוֹ יִרְאֶה כְּשֵׁם שֶׁקָּרָא אוֹתוֹ אַבְרָהָם, שֵׁם אָדָם צַדִּיק מִתְרָעֵם, וְאִם קוֹרֵא אֲנִי אוֹתוֹ שָׁלֵם, אַבְרָהָם אָדָם צַדִּיק מִתְרָעֵם, אֶלָּא הֲרֵינִי קוֹרֵא אוֹתוֹ יְרוּשָׁלַיִם כְּמוֹ שֶׁקָּרְאוּ שְׁנֵיהֶם, יִרְאֶה שָׁלֵם, יְרוּשָׁלַיִם. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי חֶלְבּוֹ אָמַר עַד שֶׁהוּא שָׁלֵם עָשָׂה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא סֻכָּה וְהָיָה מִתְפַּלֵּל בְּתוֹכָהּ, שֶׁנֶּאֱמַר (תהלים עו, ג): וַיְהִי בְשָׁלֵם סֻכּוֹ וּמְעוֹנָתוֹ בְּצִיּוֹן, וּמָה הָיָה אוֹמֵר יְהִי רָצוֹן שֶׁאֶרְאֶה בְּבִנְיַן בֵּיתִי. דָּבָר אַחֵר, מְלַמֵּד שֶׁהֶרְאָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בֵּית הַמִּקְדָּשׁ חָרֵב וּבָנוּי חָרֵב וּבָנוּי, שֶׁנֶּאֱמַר: שֵׁם הַמָּקוֹם הַהוּא ה' יִרְאֶה, הֲרֵי בָּנוּי, הֵיךְ מָה דְאַתְּ אָמַר (דברים טז, טז): שָׁלוֹשׁ פְּעָמִים בַּשָּׁנָה יֵרָאֶה. אֲשֶׁר יֵאָמֵר הַיּוֹם בְּהַר ה', הֲרֵי חָרֵב, שֶׁנֶּאֱמַר (איכה ה, יח): עַל הַר צִיּוֹן שֶׁשָּׁמֵם. ה' יֵרָאֶה, בָּנוּי וּמְשֻׁכְלָל לֶעָתִיד לָבוֹא, כָּעִנְיָן שֶׁנֶּאֱמַר (תהלים קב, יז): כִּי בָנָה ה' צִיּוֹן נִרְאָה בִּכְבוֹדוֹ. | 1.1. "The great Rabbi Hoshaya opened [with the verse (Mishlei 8:30),] \"I [the Torah] was an amon to Him and I was a plaything to Him every day.\" Amon means \"pedagogue\" (i.e. ny). Amon means \"covered.\" Amon means \"hidden.\" And there is one who says amon means \"great.\" Amon means \"ny,\" as in (Bamidbar 11:12) “As a ny (omein) carries the suckling child.\" Amon means \"covered,\" as in (Eichah 4:5) \"Those who were covered (emunim) in scarlet have embraced refuse heaps.\" Amon means \"hidden,\" as in (Esther 2:7) \"He hid away (omein) Hadassah.\" Amon means \"great,\" as in (Nahum 3:8) \"Are you better than No-amon [which dwells in the rivers]?\" which the Targum renders as, \"Are you better than Alexandria the Great (amon), which dwells between the rivers?\" Alternatively, amon means \"artisan.\" The Torah is saying, \"I was the artisan's tool of Hashem.\" In the way of the world, a king of flesh and blood who builds a castle does not do so from his own knowledge, but rather from the knowledge of an architect, and the architect does not build it from his own knowledge, but rather he has scrolls and books in order to know how to make rooms and doorways. So too Hashem gazed into the Torah and created the world. Similarly the Torah says, \"Through the reishis Hashem created [the heavens and the earth],\" and reishis means Torah, as in \"Hashem made me [the Torah] the beginning (reishis) of His way\" (Mishlei 8:22).", 14.7. "... dirt from the ground / afar min ha’adamah,[ explains]: ‘Afar’—male, ‘adamah’—female...", 19.3. "But the fruit of the tree in the middle of the garden, God has said, \"You shall neither eat of it nor touch it, or you will die!\" (Genesis 3:3). Thus it is written, \"Do not add onto God's words, or God will punish you, as you will be a liar\" (Proverbs 30:6). Rabbi Chiyya taught: That means that you must not make the fence more than the principal thing, lest it fall and destroy the plants. Thus, the Holy One, blessed be, has said, \"But of the Tree of Knowledge of Good and Evil, you must not eat, for on the day you partake of it, you will surely die\" (Genesis 2:17). Eve did not say this, but rather, \"You shall neither eat of it nor touch it\" (Genesis 3:3). When the serpent saw her exaggerating in this manner, he grabbed her and pushed her against the tree. \"So, have you died?\" he asked her. \"Just as you were not stricken when you touched it, so will you not die when you eat from it.\"", 22.9. "... The voice of your brother’s bloods [are] screaming to me from [the surface of] the ground” [Gn 4:10]—[this means that] she (the voice of Hevel’s blood) could not go up above/l’ma`lah, for as yet no soul/n’shamah had gone up to there; and below/l’matah she could not stand (i.e., stay or sink into the ground), for as yet no adam had been buried there, and [so] “his blood was cast upon the trees and the stones.", 49.6. "(9) \t\"Far be it from You.\" R' Yudan said, \"It is far from You\"; \"It is outside for You.\" R' Aha said, \"Halila\" \"Halila\" twice. There is a desecration of the name of Heaven in the matter. R' Aba said, It does not say \"to do this thing\"; rather, it says \"to do a thing like this.\" Not it, nor anything like it, nor anything less than it. R' Levi said, Two individuals said the same thing, Avraham and Iyov. Avraham: \"Far be it from You to do such a thing, to bring death upon the innocent as well as the guilty\" Iyov: \"It is all one; therefore I say, 'He destroys the blameless and the guilty.'\" Avraham received a reward for it, and Iyov was punished for it. Avraham spoke well-ripened thoughts; Iyov spoke hastily and angrily: \"It is all one; therefore I say, 'He destroys the blameless and the guilty.'\" R' Hiyya bar Aba said, There is a confusion of questions here. Avraham said,\"Far be it from You to do such a thing, to bring death upon the innocent as well as the guilty,\" and the Holy One Blessed be He says, \"so that innocent and guilty fare alike.\" Would He suspend [judgment] against the wicked for the sake of the righteous? Oh that they were righteous, but they are only righteous men of an inferior quality, as R' Yoha said, All tzaddikim mentioned in connection with S'dom are written \"tzaddikam.\" This is the opinion of R' Yoha, as R' Yoha said, \"So our elders and all the inhabitants of our country instructed us\" -- it is written \"z'kau\" -- uncultured old men, i.e., shameful old men. R' Yehoshua ben Levi said, Annex my deeds and they will increase the total to 50. R' Yehuda ben R' Simon said, Aren't You the Righteous One of the world? Annex Your deeds and they will increase the total to 50. R' Yehuda ben R' Simon said, This is what Avraham said to Him: With a flesh-and-blood king, one can take an appeal from a duke's decision to a provincial governor, and from a provincial governor to a military governor. But with You, because there is no one to take an appeal to, won't You do justice? R' Yehuda ben R' Simon said, When You sought to judge Your world, You gave it over to two, Remus and Romulus, so that if one of them wanted to do something, the other could stay the first one's hand. But You, with respect to Whom there is no one to stay Your hand, won't You do justice? R' Ada said, You swore that You would not bring a flood to the world, and now You are weaseling out of the oath -- a flood of water You are not bringing, but a flood of fire You are bringing. If so, You have not fulfilled Your oath. R' Levi said, ...", 56.1. "“On the third day, Abraham lifted up his eyes…” (Genesis 22:4) It is written “He will revive us from the two days, on the third day He will set us up, and we will live before Him.” (Hoshea 6:2) On the third day of the tribes it is written “On the third day, Joseph said to them…” (Genesis 42:18) On the third day of the spies, as it says “…and hide yourselves there three days…” (Joshua 2:16) On the third day of the giving of the Torah, as it says “It came to pass on the third day…” (Exodus 19:16) On the third day of Jonah, as it is written “…and Jonah was in the belly of the fish for three days and three nights.” (Jonah 2:1) On the third day of those who came up from exile, as it is written “…and stayed there three days.” (Ezra 8:32) On the third day of the resurrection of the dead, as it is written “He will revive us from the two days, on the third day He will set us up, and we will live before Him.” (Hoshea 6:2) On Esther’s third day “Now it came to pass on the third day, that Esther clothed herself regally…” (Esther 5:1) The royalty of her father’s house. In what merit? This is an argument of the Rabbis and Rabbi Levi. The Rabbis say: in the merit of the third day of the giving of the Torah, as it says “It came to pass on the third day when it was morning…” (Exodus 19:16) Rabbi Levi said: in the merit of the third day of our father Avraham, as it says \"On the third day, Abraham lifted up his eyes and saw the place from afar.” (Genesis 22:4) What did he see? He saw a cloud attached to the mountain. He said: it appears that this is the place where the Holy One told me to offer up my son.", |
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88. Eusebius of Caesarea, Ecclesiastical History, 1.1.3, 2.1.1, 5.2.5, 5.18.4, 6.5.1-6.5.7 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •marcionite thinking, on divine judgment •divine judgment Found in books: Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 29; Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 117, 124, 142, 147 | 1.1.3. It is my intention, moreover, to recount the misfortunes which immediately came upon the whole Jewish nation in consequence of their plots against our Saviour, and to record the ways and the times in which the divine word has been attacked by the Gentiles, and to describe the character of those who at various periods have contended for it in the face of blood and of tortures, as well as the confessions which have been made in our own days, and finally the gracious and kindly succor which our Saviour has afforded them all. Since I propose to write of all these things I shall commence my work with the beginning of the dispensation of our Saviour and Lord Jesus Christ. 2.1.1. First, then, in the place of Judas, the betrayer, Matthias, who, as has been shown was also one of the Seventy, was chosen to the apostolate. And there were appointed to the diaconate, for the service of the congregation, by prayer and the laying on of the hands of the apostles, approved men, seven in number, of whom Stephen was one. He first, after the Lord, was stoned to death at the time of his ordination by the slayers of the Lord, as if he had been promoted for this very purpose. And thus he was the first to receive the crown, corresponding to his name, which belongs to the martyrs of Christ, who are worthy of the meed of victory. 5.2.5. A little further on they say: They humbled themselves under the mighty hand, by which they are now greatly exalted. They defended all, but accused none. They absolved all, but bound none. And they prayed for those who had inflicted cruelties upon them, even as Stephen, the perfect witness, 'Lord, lay not this sin to their charge.' But if he prayed for those who stoned him, how much more for the brethren! 5.18.4. Afterwards he says: Does not all Scripture seem to you to forbid a prophet to receive gifts and money? When therefore I see the prophetess receiving gold and silver and costly garments, how can I avoid reproving her? 6.5.1. Basilides may be counted the seventh of these. He led to martyrdom the celebrated Potamiaena, who is still famous among the people of the country for the many things which she endured for the preservation of her chastity and virginity. For she was blooming in the perfection of her mind and her physical Graces. Having suffered much for the faith of Christ, finally after tortures dreadful and terrible to speak of, she with her mother, Marcella, was put to death by fire. 6.5.2. They say that the judge, Aquila by name, having inflicted severe tortures upon her entire body, at last threatened to hand her over to the gladiators for bodily abuse. After a little consideration, being asked for her decision, she made a reply which was regarded as impious. 6.5.3. Thereupon she received sentence immediately, and Basilides, one of the officers of the army, led her to death. But as the people attempted to annoy and insult her with abusive words, he drove back her insulters, showing her much pity and kindness. And perceiving the man's sympathy for her, she exhorted him to be of good courage, for she would supplicate her Lord for him after her departure, and he would soon receive a reward for the kindness he had shown her. 6.5.4. Having said this, she nobly sustained the issue, burning pitch being poured little by little, over various parts of her body, from the sole of her feet to the crown of her head. Such was the conflict endured by this famous maiden. 6.5.5. Not long after this Basilides, being asked by his fellow-soldiers to swear for a certain reason, declared that it was not lawful for him to swear at all, for he was a Christian, and he confessed this openly. At first they thought that he was jesting, but when he continued to affirm it, he was led to the judge, and, acknowledging his conviction before him, he was imprisoned. But the brethren in God coming to him and inquiring the reason of this sudden and remarkable resolution, he is reported to have said that Potamiaena, for three days after her martyrdom, stood beside him by night and placed a crown on his head and said that she had besought the Lord for him and had obtained what she asked, and that soon she would take him with her. 6.5.6. Thereupon the brethren gave him the seal of the Lord; and on the next day, after giving glorious testimony for the Lord, he was beheaded. And many others in Alexandria are recorded to have accepted speedily the word of Christ in those times. 6.5.7. For Potamiaena appeared to them in their dreams and exhorted them. But let this suffice in regard to this matter. |
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89. Origen, Against Celsus, 7.58-7.59 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •marcionite thinking, on divine judgment Found in books: Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 113 | 7.58. Let us now consider what follows. They have also, says he, a precept to this effect, that we ought not to avenge ourselves on one who injures us, or, as he expresses it, 'Whosoever shall strike you on the one cheek, turn to him the other also.' This is an ancient saying, which had been admirably expressed long before, and which they have only reported in a coarser way. For Plato introduces Socrates conversing with Crito as follows: 'Must we never do injustice to any?' 'Certainly not.' 'And since we must never do injustice, must we not return injustice for an injustice that has been done to us, as most people think?' 'It seems to me that we should not.' 'But tell me, Crito, may we do evil to any one or not?' 'Certainly not, O Socrates.' 'Well, is it just, as is commonly said, for one who has suffered wrong to do wrong in return, or is it unjust?' 'It is unjust. Yes; for to do harm to a man is the same as to do him injustice.' 'You speak truly. We must then not do injustice in return for injustice, nor must we do evil to any one, whatever evil we may have suffered from him.' Thus Plato speaks; and he adds, 'Consider, then, whether you are at one with me, and whether, starting from this principle, we may not come to the conclusion that it is never right to do injustice, even in return for an injustice which has been received; or whether, on the other hand, you differ from me, and do not admit the principle from which we started. That has always been my opinion, and is so still.' Such are the sentiments of Plato, and indeed they were held by divine men before his time. But let this suffice as one example of the way in which this and other truths have been borrowed and corrupted. Any one who wishes can easily by searching find more of them. 7.59. When Celsus here or elsewhere finds himself unable to dispute the truth of what we say, but avers that the same things were said by the Greeks, our answer is, that if the doctrine be sound, and the effect of it good, whether it was made known to the Greeks by Plato or any of the wise men of Greece, or whether it was delivered to the Jews by Moses or any of the prophets, or whether it was given to the Christians in the recorded teaching of Jesus Christ, or in the instructions of His apostles, that does not affect the value of the truth communicated. It is no objection to the principles of Jews or Christians, that the same things were also said by the Greeks, especially if it be proved that the writings of the Jews are older than those of the Greeks. And further, we are not to imagine that a truth adorned with the graces of Grecian speech is necessarily better than the same when expressed in the more humble and unpretending language used by Jews and Christians, although indeed the language of the Jews, in which the prophets wrote the books which have come down to us, has a grace of expression peculiar to the genius of the Hebrew tongue. And even if we were required to show that the same doctrines have been better expressed among the Jewish prophets or in Christian writings, however paradoxical it may seem, we are prepared to prove this by an illustration taken from different kinds of food, and from the different modes of preparing them. Suppose that a kind of food which is wholesome and nutritious has been prepared and seasoned in such a way as to be fit, not for the simple tastes of peasants and poor labourers, but for those only who are rich and dainty in their tastes. Suppose, again, that that same food is prepared not to suit the tastes of the more delicate, but for the peasants, the poor labourers, and the common people generally, in short, so that myriads of persons might eat of it. Now if, according to the supposition, the food prepared in the one way promotes the health of those only who are styled the better classes, while none of the others could taste it, whereas when prepared in the other way it promoted the health of great multitudes of men, which shall we esteem as most contributing to the public welfare - those who prepare food for persons of mark, or those who prepare it for the multitudes?- taking for granted that in both cases the food is equally wholesome and nourishing; while it is evident that the welfare of mankind and the common good are promoted better by that physician who attends to the health of the many, than by one who confines his attention to a few. |
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90. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •marcionite thinking, on divine judgment Found in books: Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 108| 57b. אמר רבי חייא בר אבין אמר רבי יהושע בן קרחה סח לי זקן אחד מאנשי ירושלים בבקעה זו הרג נבוזראדן רב טבחים מאתים ואחת עשרה רבוא ובירושלים הרג תשעים וארבע רבוא על אבן אחת עד שהלך דמן ונגע בדמו של זכריה לקיים מה שנאמר (הושע ד, ב) ודמים בדמים נגעו,אשכחיה לדמיה דזכריה דהוה קא מרתח וסליק אמר מאי האי אמרו ליה דם זבחים דאשתפוך אייתי דמי ולא אידמו,אמר להו אי אמריתו לי מוטב ואי לאו מסריקנא לבשרייכו במסרקי דפרזלי אמרי ליה מאי נימא לך נבייא הוה בן דהוה קא מוכח לן במילי דשמיא קמינן עילויה וקטלינן ליה והא כמה שנין דלא קא נייח דמיה,אמר להו אנא מפייסנא ליה אייתי סנהדרי גדולה וסנהדרי קטנה קטל עילויה ולא נח בחורים ובתולות קטל עילויה ולא נח אייתי תינוקות של בית רבן קטל עילויה ולא נח א"ל זכריה זכריה טובים שבהן איבדתים ניחא לך דאבדינהו לכולהו כדאמר ליה הכי נח,בההיא שעתא הרהר תשובה בדעתיה אמר ומה אם על נפש אחת כך ההוא גברא דקטל כל הני נשמתא על אחת כמה וכמה ערק אזל שדר שטר פרטתא בביתיה ואגייר,תנא נעמן גר תושב היה נבוזראדן גר צדק היה,מבני בניו של המן למדו תורה בבני ברק מבני בניו של סיסרא למדו תינוקות בירושלים מבני בניו של סנחריב למדו תורה ברבים מאן אינון שמעיה ואבטליון,היינו דכתיב (יחזקאל כד, ח) נתתי את דמה על צחיח סלע לבלתי הכסות,(בראשית כז, כב) הקול קול יעקב והידים ידי עשו הקול זה אדריינוס קיסר שהרג באלכסנדריא של מצרים ששים רבוא על ששים רבוא כפלים כיוצאי מצרים קול יעקב זה אספסיינוס קיסר שהרג בכרך ביתר ארבע מאות רבוא ואמרי לה ארבעת אלפים רבוא והידים ידי עשו זו מלכות הרשעה שהחריבה את בתינו ושרפה את היכלנו והגליתנו מארצנו,דבר אחר הקול קול יעקב אין לך תפלה שמועלת שאין בה מזרעו של יעקב והידים ידי עשו אין לך מלחמה שנוצחת שאין בה מזרעו של עשו,והיינו דא"ר אלעזר (איוב ה, כא) בשוט לשון תחבא בחירחורי לשון תחבא אמר רב יהודה אמר רב מאי דכתיב (תהלים קלז, א) על נהרות בבל שם ישבנו גם בכינו בזכרנו את ציון מלמד שהראהו הקב"ה לדוד חורבן בית ראשון וחורבן בית שני חורבן בית ראשון שנאמר על נהרות בבל שם ישבנו גם בכינו בית שני דכתיב (תהלים קלז, ז) זכור ה' לבני אדום את יום ירושלים האומרים ערו ערו עד היסוד בה,אמר רב יהודה אמר שמואל ואיתימא רבי אמי ואמרי לה במתניתא תנא מעשה בד' מאות ילדים וילדות שנשבו לקלון הרגישו בעצמן למה הן מתבקשים אמרו אם אנו טובעין בים אנו באין לחיי העולם הבא דרש להן הגדול שבהן (תהלים סח, כג) אמר ה' מבשן אשיב אשיב ממצולות ים מבשן אשיב מבין שיני אריה אשיב ממצולות ים אלו שטובעין בים,כיון ששמעו ילדות כך קפצו כולן ונפלו לתוך הים נשאו ילדים ק"ו בעצמן ואמרו מה הללו שדרכן לכך כך אנו שאין דרכנו לכך על אחת כמה וכמה אף הם קפצו לתוך הים ועליהם הכתוב אומר (תהלים מד, כג) כי עליך הורגנו כל היום נחשבנו כצאן טבחה,ורב יהודה אמר זו אשה ושבעה בניה אתיוהו קמא לקמיה דקיסר אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (שמות כ, ב) אנכי ה' אלהיך אפקוהו וקטלוהו,ואתיוהו לאידך לקמיה דקיסר אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (שמות כ, ב) לא יהיה לך אלהים אחרים על פני אפקוהו וקטלוהו אתיוהו לאידך אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (שמות כב, יט) זובח לאלהים יחרם אפקוהו וקטלוהו,אתיוהו לאידך אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (שמות לד, יד) לא תשתחוה לאל אחר אפקוהו וקטלוהו אתיוהו לאידך אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (דברים ו, ד) שמע ישראל ה' אלהינו ה' אחד אפקוהו וקטלוהו,אתיוהו לאידך אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (דברים ד, לט) וידעת היום והשבות אל לבבך כי ה' הוא האלהים בשמים ממעל ועל הארץ מתחת אין עוד אפקוהו וקטלוהו,אתיוהו לאידך אמרו ליה פלח לעבודת כוכבים אמר להו כתוב בתורה (דברים כו, יז) את ה' האמרת וגו' וה' האמירך היום כבר נשבענו להקדוש ברוך הוא שאין אנו מעבירין אותו באל אחר ואף הוא נשבע לנו שאין מעביר אותנו באומה אחרת,א"ל קיסר אישדי לך גושפנקא וגחין ושקליה כי היכי דלימרו קביל עליה הרמנא דמלכא א"ל חבל עלך קיסר חבל עלך קיסר על כבוד עצמך כך על כבוד הקב"ה על אחת כמה וכמה,אפקוהו למיקטליה אמרה להו אימיה יהבוהו ניהלי ואינשקיה פורתא אמרה לו בניי לכו ואמרו לאברהם אביכם אתה עקדת מזבח אחד ואני עקדתי שבעה מזבחות אף היא עלתה לגג ונפלה ומתה יצתה בת קול ואמרה (תהלים קיג, ט) אם הבנים שמחה,ר' יהושע בן לוי אמר זו מילה שניתנה בשמיני ר' שמעון בן לקיש אמר אלו ת"ח שמראין הלכות שחיטה בעצמן דאמר רבא כל מילי ליחזי איניש בנפשיה בר משחיטה ודבר אחר,רב נחמן בר יצחק אמר אלו תלמידי חכמים שממיתין עצמן על דברי תורה כדר' שמעון בן לקיש דאמר ר"ש בן לקיש אין דברי תורה מתקיימין אלא במי שממית עצמו עליהם שנאמר (במדבר יט, יד) זאת התורה אדם כי ימות באהל וגו' אמר רבה בר בר חנה א"ר יוחנן ארבעים סאה | 57b. § With regard to the Babylonian exile following the destruction of the First Temple, b Rabbi Ḥiyya bar Avin says /b that b Rabbi Yehoshua ben Korḥa says: An old man from /b among b the inhabitants of Jerusalem related to me: In this valley /b that lies before you, b Nebuzaradan, captain of the guard /b of the Babylonian king Nebuchadnezzar, b killed 2,110,000 /b people. b And in Jerusalem /b itself b he killed 940,000 /b people b on one stone, until the blood /b of his victims b flowed and touched the blood of Zechariah to fulfill what is stated: “And blood touches blood” /b (Hosea 4:2).,The Gemara clarifies the details of what happened: Nebuzaradan b found the blood of Zechariah, /b the son of Jehoiada the priest, and saw b that it was bubbling up /b from the ground, and b he said: What is this? /b Those in the Temple b said to him: /b It is b sacrificial blood that had been poured /b there. b He brought /b animal b blood, /b compared it to the blood bubbling up from the ground, b and /b saw that b it was not similar /b to it.,Nebuzaradan b said to /b them: b If you tell me /b whose blood this is, it will be b well /b for you. b But if not, I will comb your flesh with iron combs. They said to him: What shall we say to you? He was a prophet among us, who used to rebuke us about heavenly matters, /b and b we rose up against him, and killed him /b (II Chronicles 24:20–22), b and for many years /b now b his blood has not settled. /b ,Nebuzaradan b said to them: I will appease /b Zechariah. b He brought /b the members of b the Great Sanhedrin and /b of b a lesser Sanhedrin /b and b killed them alongside /b the bubbling blood, b but /b it still b did not settle. /b He then brought b young men and virgins and killed them alongside it, but /b it still b did not settle. He /b then b brought schoolchildren and killed them alongside it, but /b it still b did not settle. /b Finally Nebuzaradan b said to him: Zechariah, Zechariah, I have killed the best of them. /b Would it b please you if I destroyed them all? When he said this, /b the blood at last b settled. /b , b At that moment /b Nebuzaradan b contemplated /b the idea of b repentance /b and b said /b to himself: b If, for /b the death of b one soul, /b that of Zechariah, God punishes the Jewish people in b this /b manner, then b that man, /b that is to say, I, b who has killed all of those souls, all the more so /b will be I be subject to great punishment from God. b He fled, sent to his house a document detailing /b what was to be done with his property, b and converted /b to Judaism.,A Sage b taught /b a i baraita /i relating to this matter: b Naaman, /b commander of the army of the king of Aram (see II Kings, chapter 5), was not a convert, as he did not accept all of the mitzvot, but rather he b was a i ger toshav /i , a gentile who resides in Eretz Israel and observes the seven Noahide mitzvot. Nebuzaradan, /b by contrast, b was a convert, /b as explained previously.,The Gemara adds that some b of Haman’s descendants studied Torah in Bnei Brak, /b and some b of Sisera’s descendants taught children /b Torah b in Jerusalem, /b and some b of Sennacherib’s descendants taught Torah in public. Who are they? /b They are b Shemaya and Avtalyon, /b the teachers of Hillel the Elder.,As for the incident involving the blood of Zechariah, b this is /b alluded to by b that which is written: “I have set her blood upon the bare rock that it should not be covered” /b (Ezekiel 24:8).,§ Apropos its discussion of the destruction of the Temple and the calamities that befell Israel, the Gemara cites the verse: b “The voice is the voice of Jacob, but the hands are the hands of Esau” /b (Genesis 27:22), which the Sages expounded as follows: b “The voice”; this /b is the cry stirred up by b the emperor Hadrian, who /b caused the Jewish people to cry out when he b killed six hundred thousand on six hundred thousand in Alexandria of Egypt, twice /b the number of men b who left Egypt. “The voice of Jacob”; this is /b the cry aroused by b the emperor Vespasian, who killed four million /b people b in the city of Beitar. And some say: /b He killed b forty million /b people. b “And the hands are the hands of Esau”; this is the wicked kingdom /b of Rome b that destroyed our Temple, burned our Sanctuary, and exiled us from our land. /b , b Alternatively, “the voice is the voice of Jacob” /b means that b no prayer is effective /b in the world b unless /b some member of b the seed of Jacob has /b a part b in it. /b The second clause in the verse, b “and the hands are the hands of Esau,” /b means that b no war grants victory unless /b some member of b the seed of Esau has /b a part b in it. /b , b And this is /b what b Rabbi Elazar says: /b The verse that says: b “You shall be hid from the scourge of the tongue” /b (Job 5:21), means: b You shall /b need to b hide on account of quarrels /b provoked b by the tongue. Rav Yehuda says /b that b Rav says: What /b is the meaning of that b which is written: “By the rivers of Babylonia, there we sat down and wept, when we remembered Zion” /b (Psalms 137:1)? This b teaches that the Holy One, Blessed be He, showed David the destruction of the First Temple and the destruction of the Second Temple. /b He saw the destruction of b the First Temple, as it is stated: “By the rivers of Babylon, there we sat down and wept.” /b He saw the destruction of the b Second Temple, as it is written /b later in that same psalm: b “Remember, O Lord, against the children of Edom the day of Jerusalem, when they said: Raze it, raze it, to its very foundation” /b (Psalms 137:7), as the Second Temple was destroyed by the Romans, “the children of Edom.”, b Rav Yehuda says /b that b Shmuel says, and some say /b that it was b Rabbi Ami /b who says this, b and some say /b that b it was taught in a i baraita /i : /b There was b an incident involving four hundred boys and girls who were taken as captives for /b the purpose of b prostitution. /b These children b sensed on their own what they were expected /b to do, and b they said: If we /b commit suicide and b drown in the sea, /b will b we come to /b eternal b life in the World-to-Come? The oldest /b child b among them expounded /b the verse: b “The Lord said, I will bring back from Bashan, I will bring them back from the depths of the sea” /b (Psalms 68:23). b “I will bring back from Bashan,” /b i.e., b from between the teeth [ i bein shen /i ] of the lion, /b and b “I will bring them back from the depths of the sea” /b is referring to b those who drown in the sea /b for the sake of Heaven., b When the girls heard this, they all leapt and fell into the sea. The boys /b then b drew an i a fortiori /i /b inference b with regard to themselves and said: If these /b girls, b for whom /b sexual intercourse with men b is their natural way, /b act in b such /b a manner, then b we, for whom /b sexual intercourse with men b is not our natural way, /b should b all the more so /b conduct ourselves likewise. b They too leapt into the sea. Concerning them /b and others like them b the verse states: “As For Your sake we are killed all the day long; we are reckoned as sheep for the slaughter” /b (Psalms 44:23)., b And Rav Yehuda said: This /b verse applies to the b woman and her seven sons /b who died as martyrs for the sake of the sanctification of God’s name. The incident occurred as follows: b They brought /b in b the first /b of the woman’s sons b before the emperor /b and b said to him: Worship the idol. He said to them: /b I cannot do so, as b it is written in the Torah: “I am the Lord your God” /b (Exodus 20:2). b They /b immediately b took him out and killed him. /b , b And they /b then b brought /b in b another /b son b before the emperor, /b and b said to him: Worship the idol. He said to them: /b I cannot do so, as b it is written in the Torah: “You shall have no other gods beside Me” /b (Exodus 20:3). And so b they took him out and killed him. They /b then b brought in /b yet b another /b son before the emperor, and b said to him: Worship the idol. He said to them: /b I cannot do so, as b it is written in the Torah: “He that sacrifices to any god, /b save to the Lord only, b he shall be utterly destroyed” /b (Exodus 22:19). And so b they took him out and killed him. /b , b They /b then b brought /b in b another /b son, and b said to him: Worship the idol. He said to them: /b I cannot do so, as b it is written in the Torah: “You shall not bow down to any other god” /b (Exodus 34:14). And so b they took him out and killed him. They /b then b brought /b in yet b another /b son, and b said to him: Worship the idol. He said to them: /b I cannot do so, as b it is written in the Torah: “Hear, O Israel, the Lord is our God, the Lord is One” /b (Deuteronomy 6:4). And so b they took him out and killed him. /b , b They /b then b brought /b in b another /b son, and b said to him: Worship the idol. He said to them: /b I cannot do so, as b it is written in the Torah: “Know therefore this today, and consider it in your heart, that the Lord, He is God in heaven above and upon the earth beneath; there is no other” /b (Deuteronomy 4:39). And so b they took him out and killed him. /b , b They /b then b brought /b in yet b another /b son, and b said to him: Worship the idol. He said to them: /b I cannot do so, as b it is written in the Torah: “You have avouched the Lord /b this day to be your God… b and the Lord has avouched you this day /b to be a people for His own possession” (Deuteronomy 26:17–18). b We already took an oath to the Holy One, Blessed be He, that we will not exchange Him for a different god, and He too has taken an oath to us that He will not exchange us for another nation. /b ,It was the youngest brother who had said this, and the emperor pitied him. Seeking a way to spare the boy’s life, b the emperor said to him: I will throw down my seal before you; bend over and pick it up, so that /b people b will say /b that b he has accepted the king’s authority [ i harmana /i ]. /b The boy b said to him: Woe [ i ḥaval /i ] to you, Caesar, woe to you, Caesar. /b If you think that b for the sake of your honor /b I should fulfill your command and do b this, /b then b for the sake of the honor of the Holy One, Blessed be He, all the more so /b should I fulfill His command.,As b they were taking him out to be killed, his mother said to them: Give him to me so that I may give him a small kiss. She said to him: My son, go and say to your father Abraham, You bound one /b son to the b altar, but I bound seven altars. She too /b in the end b went up to the roof, fell, and died. A Divine Voice emerged and said: “A joyful mother of children” /b (Psalms 113:9), as she raised her children to be devoted in their service of God., b Rabbi Yehoshua ben Levi says /b concerning the verse: “For Your sake we are killed all the day long” (Psalms 44:23), that b this /b is referring to b circumcision, which was given for the eighth /b day, as the blood of our newborn sons is spilled for the sake of the covet with God. b Rabbi Shimon ben Lakish says: /b This verse was stated in reference to b Torah scholars who demonstrate the i halakhot /i of slaughter on themselves, /b meaning that they demonstrate on their own bodies how ritual slaughter should be performed and occasionally injure themselves in the process. This is b as Rava says: A person may demonstrate anything using himself /b to illustrate the act b except for slaughter and another matter, /b a euphemism for sexual intercourse., b Rav Naḥman bar Yitzḥak says: These /b people in the verse b are Torah scholars who kill themselves over the words of Torah, in accordance with /b the statement of b Rabbi Shimon ben Lakish. As Rabbi Shimon ben Lakish says: The words of the Torah endure only for one who kills himself over them, as it is stated: “This is the Torah, when a man dies in a tent” /b (Numbers 19:14). b Rabba bar bar Ḥana says /b that b Rabbi Yoḥa says: Forty i se’a /i /b |
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| 91. Anon., Protevangelium of James, 24.4-24.5, 24.9 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •marcionite thinking, on divine judgment Found in books: Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 108 |
| 92. Cyprian, The Advantage of Patience, 8 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •marcionite thinking, on divine judgment Found in books: Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 124 |
93. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •judgment (divine) Found in books: Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 58| 38b. גופו מבבל וראשו מארץ ישראל ואבריו משאר ארצות עגבותיו א"ר אחא מאקרא דאגמא,א"ר יוחנן בר חנינא שתים עשרה שעות הוי היום שעה ראשונה הוצבר עפרו שניה נעשה גולם שלישית נמתחו אבריו רביעית נזרקה בו נשמה חמישית עמד על רגליו ששית קרא שמות שביעית נזדווגה לו חוה שמינית עלו למטה שנים וירדו ארבעה תשיעית נצטווה שלא לאכול מן האילן עשירית סרח אחת עשרה נידון שתים עשרה נטרד והלך לו שנאמר (תהלים מט, יג) אדם ביקר בל ילין,אמר רמי בר חמא אין חיה רעה שולטת באדם אלא אם כן נדמה לו כבהמה שנאמר (תהלים מט, יג) נמשל כבהמות נדמו:,(שע"ה בסו"ף ארמ"י סימן) אמר רב יהודה א"ר בשעה שבקש הקב"ה לבראות את האדם ברא כת אחת של מלאכי השרת אמר להם רצונכם נעשה אדם בצלמנו אמרו לפניו רבש"ע מה מעשיו אמר להן כך וכך מעשיו,אמרו לפניו רבש"ע (תהלים ח, ה) מה אנוש כי תזכרנו ובן אדם כי תפקדנו הושיט אצבעו קטנה ביניהן ושרפם וכן כת שניה כת שלישית אמרו לפניו רבש"ע ראשונים שאמרו לפניך מה הועילו כל העולם כולו שלך הוא כל מה שאתה רוצה לעשות בעולמך עשה,כיון שהגיע לאנשי דור המבול ואנשי דור הפלגה שמעשיהן מקולקלין אמרו לפניו רבש"ע לא יפה אמרו ראשונים לפניך אמר להן (ישעיהו מו, ד) ועד זקנה אני הוא ועד שיבה אני אסבול וגו',אמר רב יהודה אמר רב אדם הראשון מסוף העולם ועד סופו היה שנאמר (דברים ד, לב) למן היום אשר ברא אלהים אדם על הארץ ולמקצה השמים ועד קצה השמים כיון שסרח הניח הקדוש ברוך הוא ידו עליו ומיעטו שנאמר (תהלים קלט, ה) אחור וקדם צרתני ותשת עלי כפכה,אמר ר"א אדם הראשון מן הארץ עד לרקיע היה שנאמר למן היום אשר ברא אלהים אדם על הארץ ולמקצה השמים (עד קצה השמים) כיון שסרח הניח הקב"ה ידו עליו ומיעטו שנאמר אחור וקדם צרתני וגו' קשו קראי אהדדי אידי ואידי חדא מידה היא,ואמר רב יהודה אמר רב אדם הראשון בלשון ארמי ספר שנאמר (תהלים קלט, יז) ולי מה יקרו רעיך אל,והיינו דאמר ריש לקיש מאי דכתיב (בראשית ה, א) זה ספר תולדות אדם מלמד שהראהו הקב"ה דור דור ודורשיו דור דור וחכמיו כיון שהגיע לדורו של רבי עקיבא שמח בתורתו ונתעצב במיתתו אמר ולי מה יקרו רעיך אל,ואמר רב יהודה אמר רב אדם הראשון מין היה שנאמר (בראשית ג, ט) ויקרא ה' אלהים אל האדם ויאמר לו איכה אן נטה לבך רבי יצחק אמר מושך בערלתו היה כתיב הכא (הושע ו, ז) והמה כאדם עברו ברית וכתיב התם (בראשית ט, ט) את בריתי הפר,רב נחמן אמר כופר בעיקר היה כתיב הכא עברו ברית וכתיב התם (את בריתי הפר) (ירמיהו כב, ט) ואמרו על אשר עזבו (את) ברית ה' (אלהי אבותם),תנן התם ר"א אומר הוי שקוד ללמוד תורה ודע מה שתשיב לאפיקורוס אמר ר' יוחנן ל"ש אלא אפיקורוס (של) עובדי כוכבים אבל אפיקורוס ישראל כ"ש דפקר טפי,א"ר יוחנן כ"מ שפקרו המינים תשובתן בצידן (בראשית א, כו) נעשה אדם בצלמנו (ואומר) (בראשית א, כז) ויברא אלהים את האדם בצלמו (בראשית יא, ז) הבה נרדה ונבלה שם שפתם (בראשית יא, ה) וירד ה' לראות את העיר ואת המגדל (בראשית לה, ז) כי שם נגלו אליו האלהים (בראשית לה, ג) לאל העונה אותי ביום צרתי,(דברים ד, ז) כי מי גוי גדול אשר לו אלהים קרובים אליו כה' אלהינו בכל קראנו אליו (שמואל ב ז, כג) ומי כעמך כישראל גוי אחד בארץ אשר הלכו אלהים לפדות לו לעם (דניאל ז, ט) עד די כרסוון רמיו ועתיק יומין יתיב,הנך למה לי כדרבי יוחנן דא"ר יוחנן אין הקב"ה עושה דבר אא"כ נמלך בפמליא של מעלה שנאמר (דניאל ד, יד) בגזירת עירין פתגמא ובמאמר קדישין שאילתא,התינח כולהי עד די כרסוון רמיו מאי איכא למימר אחד לו ואחד לדוד דתניא אחד לו ואחד לדוד דברי ר"ע א"ל ר' יוסי עקיבא עד מתי אתה עושה שכינה חול אלא אחד לדין ואחד לצדקה,קבלה מיניה או לא קבלה מיניה ת"ש דתניא אחד לדין ואחד לצדקה דברי ר"ע א"ל ר' אלעזר בן עזריא עקיבא מה לך אצל הגדה כלך אצל נגעים ואהלות אלא אחד לכסא ואחד לשרפרף כסא לישב עליו שרפרף להדום רגליו,אמר רב נחמן האי מאן דידע לאהדורי למינים כרב אידית ליהדר ואי לא לא ליהדר אמר ההוא מינא לרב אידית כתיב (שמות כד, א) ואל משה אמר עלה אל ה' עלה אלי מיבעי ליה א"ל זהו מטטרון ששמו כשם רבו דכתיב (שמות כג, כא) כי שמי בקרבו,אי הכי ניפלחו ליה כתיב (שמות כג, כא) אל תמר בו אל תמירני בו אם כן לא ישא לפשעכם למה לי א"ל הימנותא בידן דאפילו בפרוונקא נמי לא קבילניה דכתיב (שמות לג, טו) ויאמר אליו אם אין פניך הולכים וגו',אמר ליה ההוא מינא לר' ישמעאל בר' יוסי כתיב (בראשית יט, כד) וה' המטיר על סדום ועל עמורה גפרית ואש מאת ה' מאתו מיבעי ליה א"ל ההוא כובס שבקיה אנא מהדרנא ליה דכתיב (בראשית ד, כג) ויאמר למך לנשיו עדה וצלה שמען קולי נשי למך נשיי מיבעי ליה אלא משתעי קרא הכי הכא נמי משתעי קרא הכי א"ל מנא לך הא מפירקיה דר"מ שמיע לי,דא"ר יוחנן כי הוה דריש ר' מאיר בפירקיה הוה דריש תילתא שמעתא תילתא אגדתא תילתא מתלי ואמר ר' יוחנן ג' מאות משלות שועלים היו לו לרבי מאיר ואנו אין לנו אלא שלש | 38b. b his torso /b was fashioned from dust taken b from Babylonia, and his head /b was fashioned from dust taken b from Eretz Yisrael, /b the most important land, b and his limbs /b were fashioned from dust taken b from the rest of the lands /b in the world. With regard to b his buttocks, Rav Aḥa says: /b They were fashioned from dust taken b from Akra De’agma, /b on the outskirts of Babylonia., b Rabbi Yoḥa bar Ḥanina says: Daytime is twelve hours /b long, and the day Adam the first man was created was divided as follows: In the b first hour /b of the day, b his dust was gathered. /b In the b second, /b an undefined b figure was fashioned. /b In the b third, his limbs were extended. /b In the b fourth, a soul was cast into him. /b In the b fifth, he stood on his legs. /b In the b sixth, he called /b the creatures by the b names /b he gave them. In the b seventh, Eve was paired with him. /b In the b eighth, they arose to the bed two, and descended four, /b i.e., Cain and Abel were immediately born. In the b ninth, he was commanded not to eat of the Tree /b of Knowledge. In the b tenth, he sinned. /b In the b eleventh, he was judged. /b In the b twelfth, he was expelled and left /b the Garden of Eden, b as it is stated: “But man abides not in honor; /b he is like the beasts that perish” (Psalms 49:13). Adam did not abide, i.e., sleep, in a place of honor for even one night., b Rami bar Ḥama says /b in explanation of the end of that verse: b A wild animal does not have power over a person unless /b that person b seems to /b the wild animal b like an animal, as it is stated: “He is like the beasts that perish.” /b ,The Gemara presents b a mnemonic /b for the statements that follow: b At the time, to the end, Aramaic. Rav Yehuda says /b that b Rav says: At the time that the Holy One, Blessed be He, sought to create a person, He created one group of ministering angels. He said to them: /b If b you agree, let us fashion a person in our image. /b The angels b said before him: Master of the Universe, what are the actions of /b this person You suggest to create? God b said to them: His actions are such and such, /b according to human nature.,The angels b said before him: Master of the Universe: “What is man that You are mindful of him? And the son of man that You think of him?” /b (Psalms 8:5), i.e., a creature such as this is not worth creating. God b outstretched His small finger among them and burned them /b with fire. b And the same /b occurred with b a second group /b of angels. The b third group /b of angels that He asked b said before Him: Master of the Universe, the first /b two groups b who spoke /b their mind b before You, what did they accomplish? The entire world is Yours; whatever You wish to do in Your world, do. /b God then created the first person., b When /b history b arrived at /b the time of b the people of the generation of the flood and the people of the generation of the dispersion, /b i.e., the Tower of Babel, b whose actions were ruinous, /b the angels b said before God: Master of the Universe, didn’t the /b first set of angels b speak appropriately before You, /b that human beings are not worthy of having been created? God b said to them /b concerning humanity: b “Even to your old age I am the same; and even to hoar hairs will I suffer you; /b I have made and I will bear; and I will carry, and I will deliver you” (Isaiah 46:4), i.e., having created people, I will even suffer their flaws., b Rav Yehuda says /b that b Rav says: Adam the first /b man spanned b from one end of the world until the other, as it is stated: “Since the day that God created man upon the earth, and from the one end of heaven unto the other” /b (Deuteronomy 4:32), meaning that on the day Adam was created he spanned from one end of the heavens until the other. b Once /b Adam b sinned, the Holy One, Blessed be He, placed His hand on him and diminished him, as it is stated: “Behind and before You have created me and laid Your hand upon me” /b (Psalms 139:5), that at first Adam spanned “behind and before,” meaning everywhere, and then God laid His hand on him and diminished him., b Rabbi Elazar says: /b The height of b Adam the first /b man b was from the ground until the firmament, as it is stated: “Since the day that God created man upon the earth, and from the one end of heaven unto the other.” /b Adam stood “upon the earth” and rose to the end of the heavens. b Once /b Adam b sinned, the Holy One, Blessed be He, placed His hand on him and diminished him, as it is stated: “Behind and before You have created me /b and laid Your hand upon me.” The Gemara asks: The interpretations of b the verses contradict each other. /b The first interpretation is that his size was from one end of the world to the other, and the second interpretation is that it was from the earth until the heavens. The Gemara answers: b This and that, /b from one end of the world to another and from the earth until the heavens, b are one measure, /b i.e., the same distance., b And Rav Yehuda says /b that b Rav says: Adam the first /b man b spoke in the language of Aramaic, as it is stated /b in the chapter of Psalms speaking in the voice of Adam: b “How weighty also are Your thoughts to me, O God” /b (Psalms 139:17)., b And this, /b i.e., that the verse in Psalms is stated by Adam, is what b Reish Lakish says: What /b is the meaning of that b which is written: “This is the book of the generations of Adam” /b (Genesis 5:1)? This verse b teaches that the Holy One, Blessed be He, showed /b Adam b every generation and its /b Torah b interpreters, every generation and its wise ones. When he arrived at /b his vision of b the generation of Rabbi Akiva, /b Adam b was gladdened by his Torah, and saddened by his /b manner of b death. He said: “How weighty also are Your thoughts to me, O God,” /b i.e., how it weighs upon me that a man as great as Rabbi Akiva should suffer., b And Rav Yehuda says /b that b Rav says: Adam the first /b man b was a heretic, as it is stated: “And the Lord called to the man and said to him: Where are you”? /b (Genesis 3:9), meaning, to b where has your heart turned, /b indicating that Adam turned from the path of truth. b Rabbi Yitzḥak says: He was /b one who b drew his foreskin /b forward, so as to remove any indication that he was circumcised. It b is written here: “And they like men [ i adam /i ] have transgressed the covet” /b (Hosea 6:7), b and /b it b is written there: /b “And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; b he has broken My covet” /b (Genesis 17:14)., b Rav Naḥman says: He was a denier of the fundamental principle /b of belief in God. It b is written here: /b “And they like men [ i adam /i ] b have transgressed the covet,” and /b it b is written there: “He has broken My covet,” /b and it is written in a third verse: b “And then they shall answer: Because they have forsaken the covet of the Lord their God /b and worshipped other gods and served them” (Jeremiah 22:9).,§ b We learned /b in a mishna b there /b (Avot 2:14): b Rabbi Eliezer says: Be persistent to learn Torah, and know what to respond to the heretic [ i la’apikoros /i ]. Rabbi Yoḥa says: /b This was b taught only /b with regard to b a gentile heretic, but /b not with regard to b a Jewish heretic, /b as one should not respond to him. b All the more so, /b if one does respond b he will become more heretical. /b His heresy is assumed to be intentional, and any attempt to rebut it will only cause him to reinforce his position., b Rabbi Yoḥa says: Any place /b in the Bible from b where the heretics /b attempt to b prove their heresy, /b i.e., that there is more than one god, b the response to their /b claim is b alongside them, /b i.e., in the immediate vicinity of the verses they cite. The verse states that God said: b “Let us make man in our image” /b (Genesis 1:26), employing the plural, b but it /b then b states: “And God created man in His image” /b (Genesis 1:27), employing the singular. The verse states that God said: b “Come, let us go down and there confound their language” /b (Genesis 11:7), but it also states: b “And the Lord came down to see the city and the tower” /b (Genesis 11:5). The verse states in the plural: b “There God was revealed [ i niglu /i ] to him /b when he fled from the face of his brother” (Genesis 35:7), but it also states in the singular: b “To God Who answers [ i haoneh /i ] me in the day of my distress” /b (Genesis 35:3).,Rabbi Yoḥa cites several examples where the counterclaim is in the same verse as the claim of the heretics. The verse states: b “For what nation is there so great that has God so near to them as the Lord our God is whenever we call upon Him?” /b (Deuteronomy 4:7), where the term “near” is written in plural, i kerovim /i , but the term “upon Him” is written in singular. Another verse states: b “And who is like Your people, like Israel, a nation one in the earth, whom God went to redeem unto Himself for a people?” /b (II Samuel 7:23), where the term “went” is written in plural, i halekhu /i , but the term “Himself” is written in singular. Another verse states: “I beheld b till thrones were placed, and one that was ancient of days did sit” /b (Daniel 7:9); where the term “thrones” is written in plural, i kharsavan /i , but the term “sit” is written in singular.,The Gemara asks: b Why do I /b need b these /b instances of plural words? Why does the verse employ the plural at all when referring to God? The Gemara explains: This is b in accordance with /b the statement b of Rabbi Yoḥa, as Rabbi Yoḥa says: The Holy One, Blessed be He, does not act unless He consults with the entourage of Above, /b i.e., the angels, b as it is stated: “The matter is by the decree of the watchers, and the sentence by the word of the holy ones” /b (Daniel 4:14).,The Gemara clarifies: This b works out well for /b almost b all /b the verses, as they describe an action taken by God, but b what is there to say /b concerning the verse: “I beheld b till thrones were placed”? /b The Gemara answers: b One /b throne is b for Him and one /b throne is b for David, /b i.e., the messiah, b as it is taught /b in a i baraita /i : b One /b throne is b for Him and one /b throne is b for David; /b this is b the statement of Rabbi Akiva. Rabbi Yosei said to him: Akiva! Until when will you desacralize the Divine Presence /b by equating God with a person? b Rather, /b the correct interpretation is that both thrones are for God, as b one /b throne is b for judgment and one /b throne is b for righteousness. /b ,The Gemara asks: Did Rabbi Akiva b accept /b this explanation b from /b Rabbi Yosei b or /b did he b not accept it from him? /b The Gemara suggests: b Come /b and b hear /b a proof to the matter from what was taught in another i baraita /i , b as it is taught /b in a i baraita /i : b One /b throne is b for judgment and one /b throne is b for righteousness; /b this is b the statement of Rabbi Akiva. Rabbi Elazar ben Azarya said to him: Akiva! What are you doing near, /b i.e., discussing, matters of b i aggada /i ? Go near /b tractates b i Nega’im /i and i Oholot /i , /b which examine the complex i halakhot /i of ritual purity, where your knowledge is unparalleled. b Rather, /b the correct interpretation is that while both thrones are for God, b one /b is b for a throne and one /b is b for a stool. /b There is b a throne for God to sit upon, and a stool /b that serves b as His footstool. /b , b Rav Naḥman says: This one, /b i.e., any person, b who knows /b how b to respond to the heretics /b as effectively b as Rav Idit should respond /b to them, b but if /b he does b not /b know, he b should not respond /b to them. The Gemara relates: b A certain heretic said to Rav Idit: /b It b is written /b in the verse concerning God: b “And to Moses He said: Come up to the Lord” /b (Exodus 24:1). The heretic raised a question: b It should have /b stated: b Come up to Me. /b Rav Idit b said to him: This /b term, “the Lord,” in that verse b is /b referring to the angel b Metatron, whose name is like the name of his Master, as it is written: /b “Behold I send an angel before you to keep you in the way and to bring you to the place that I have prepared. Take heed of him and obey his voice; do not defy him; for he will not pardon your transgression, b for My name is in him” /b (Exodus 23:20–21).,The heretic said to him: b If so, /b if this angel is equated with God, b we should worship him /b as we worship God. Rav Idit said to him: It b is written: “Do not defy [ i tammer /i ] him,” /b which alludes to: b Do not replace Me [ i temireni /i ] with him. /b The heretic said to him: b If so, why do I /b need the clause b “For he will not pardon your transgression”? /b Rav Idit b said to him: We believe that we did not accept /b the angel b even as a guide [ i befarvanka /i ] /b for the journey, b as it is written: “And he said to him: If Your Presence go not with me /b raise us not up from here” (Exodus 33:15). Moses told God that if God Himself does not accompany the Jewish people they do not want to travel to Eretz Yisrael.,The Gemara relates: b A certain heretic said to Rabbi Yishmael, son of Rabbi Yosei: /b It b is written: “And the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord /b out of heaven” (Genesis 19:24). The heretic raised the question: b It should have /b stated: b From Him /b out of heaven. b A certain launderer said to /b Rabbi Yishmael: b Leave him be; I will respond to him. /b This is b as it is written: “And Lemech said to his wives: Adah and Zillah, hear my voice; wives of Lemech, /b hearken to my speech” (Genesis 4:23). One can raise the question: b It should have /b been written: b My wives, /b and not: “Wives of Lemech.” b Rather, it is /b the style of b the verse /b to b speak in this /b manner. b Here too, it is /b the style of b the verse /b to b speak in this /b manner. Rabbi Yishmael b said to /b the launderer: b From where did you /b hear b this /b interpretation? The launderer b said to him: I heard it at the lecture of Rabbi Meir. /b ,The Gemara comments: This is b as Rabbi Yoḥa said: When Rabbi Meir would teach his lecture he would expound one-third i halakha /i , one-third i aggada /i , /b and b one-third parables. And Rabbi Yoḥa says: Rabbi Meir had, /b i.e., taught, b three hundred parables of foxes, and we have only three. /b |
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| 94. Ephrem, Commentary On Genesis, 2.14-2.23, 3.6-3.7, 6.7, 15.1, 15.3, 20.2-20.3 (4th cent. CE - 4th cent. CE) Tagged with subjects: •judgment (divine) Found in books: Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 58, 173 |
| 95. Epiphanius, Panarion, 78.14.6 (4th cent. CE - 5th cent. CE) Tagged with subjects: •marcionite thinking, on divine judgment Found in books: Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 117 |
| 96. Aphrahat, Demonstrations, 22 (4th cent. CE - 4th cent. CE) Tagged with subjects: •judgment (divine) Found in books: Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 58 |
| 97. Anon., Avot Derabbi Nathan A, 1 (6th cent. CE - 8th cent. CE) Tagged with subjects: •judgment (divine) Found in books: Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 58 |
| 98. Anon., Avot Derabbi Nathan B, 1 (6th cent. CE - 8th cent. CE) Tagged with subjects: •judgment (divine) Found in books: Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 58 |
| 99. Adamantius, Dialogue of Adamantius, None Tagged with subjects: •marcionite thinking, on divine judgment Found in books: Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 117 |
| 100. Anon., Cave of Treasures, 4.15-5.2 Tagged with subjects: •judgment (divine) Found in books: Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 58 |
| 102. Dead Sea Scrolls, 4Q213A, 19-20 Tagged with subjects: •nan Found in books: Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 125 |
| 103. Anon., Pesiqta De Rav Kahana, 23.1 Tagged with subjects: •judgment (divine) Found in books: Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 58 |
| 105. Anon., Psalms of Solomon, 2.29 Tagged with subjects: •judgment, 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 24 |
| 106. Vergil, Eclogues, 4 Tagged with subjects: •judgment, 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 15 |
107. Vergil, Aeneis, 6.851-6.853 Tagged with subjects: •judgment, 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 15 | 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 |
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| 108. Anon., Midrash Numbers, 30.15 Tagged with subjects: •marcionite thinking, on divine judgment Found in books: Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 108 |
