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Tiresias: The Ancient Mediterranean Religions Source Database

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119 results for "divine"
1. Hebrew Bible, Proverbs, 1.1, 1.2, 1.3, 1.4, 1.5, 1.6, 8.22, 8.23, 8.24, 8.25, 8.26, 8.27, 8.28, 8.29, 8.30, 8.31, 8.32, 8.33, 8.34, 8.35, 8.36, 22.17-24.22 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 235
8.22. "יְהוָה קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז׃", 8.22. "The LORD made me as the beginning of His way, The first of His works of old.",
2. Hebrew Bible, Jonah, 4 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 267
3. Hebrew Bible, Deuteronomy, 13.1-13.5, 18.20, 29.29, 30.11-30.14 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 225, 226, 235
13.1. "אֵת כָּל־הַדָּבָר אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם אֹתוֹ תִשְׁמְרוּ לַעֲשׂוֹת לֹא־תֹסֵף עָלָיו וְלֹא תִגְרַע מִמֶּנּוּ׃", 13.1. "כִּי הָרֹג תַּהַרְגֶנּוּ יָדְךָ תִּהְיֶה־בּוֹ בָרִאשׁוֹנָה לַהֲמִיתוֹ וְיַד כָּל־הָעָם בָּאַחֲרֹנָה׃", 13.2. "כִּי־יָקוּם בְּקִרְבְּךָ נָבִיא אוֹ חֹלֵם חֲלוֹם וְנָתַן אֵלֶיךָ אוֹת אוֹ מוֹפֵת׃", 13.3. "וּבָא הָאוֹת וְהַמּוֹפֵת אֲשֶׁר־דִּבֶּר אֵלֶיךָ לֵאמֹר נֵלְכָה אַחֲרֵי אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא־יְדַעְתָּם וְנָעָבְדֵם׃", 13.4. "לֹא תִשְׁמַע אֶל־דִּבְרֵי הַנָּבִיא הַהוּא אוֹ אֶל־חוֹלֵם הַחֲלוֹם הַהוּא כִּי מְנַסֶּה יְהוָה אֱלֹהֵיכֶם אֶתְכֶם לָדַעַת הֲיִשְׁכֶם אֹהֲבִים אֶת־יְהוָה אֱלֹהֵיכֶם בְּכָל־לְבַבְכֶם וּבְכָל־נַפְשְׁכֶם׃", 13.5. "אַחֲרֵי יְהוָה אֱלֹהֵיכֶם תֵּלֵכוּ וְאֹתוֹ תִירָאוּ וְאֶת־מִצְוֺתָיו תִּשְׁמֹרוּ וּבְקֹלוֹ תִשְׁמָעוּ וְאֹתוֹ תַעֲבֹדוּ וּבוֹ תִדְבָּקוּן׃", 30.11. "כִּי הַמִּצְוָה הַזֹּאת אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לֹא־נִפְלֵאת הִוא מִמְּךָ וְלֹא רְחֹקָה הִוא׃", 30.12. "לֹא בַשָּׁמַיִם הִוא לֵאמֹר מִי יַעֲלֶה־לָּנוּ הַשָּׁמַיְמָה וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃", 30.13. "וְלֹא־מֵעֵבֶר לַיָּם הִוא לֵאמֹר מִי יַעֲבָר־לָנוּ אֶל־עֵבֶר הַיָּם וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃", 30.14. "כִּי־קָרוֹב אֵלֶיךָ הַדָּבָר מְאֹד בְּפִיךָ וּבִלְבָבְךָ לַעֲשֹׂתוֹ׃", 13.1. "All this word which I command you, that shall ye observe to do; thou shalt not add thereto, nor diminish from it.", 13.2. "If there arise in the midst of thee a prophet, or a dreamer of dreams—and he give thee a sign or a wonder,", 13.3. "and the sign or the wonder come to pass, whereof he spoke unto thee—saying: ‘Let us go after other gods, which thou hast not known, and let us serve them’;", 13.4. "thou shalt not hearken unto the words of that prophet, or unto that dreamer of dreams; for the LORD your God putteth you to proof, to know whether ye do love the LORD your God with all your heart and with all your soul.", 13.5. "After the LORD your God shall ye walk, and Him shall ye fear, and His commandments shall ye keep, and unto His voice shall ye hearken, and Him shall ye serve, and unto Him shall ye cleave.", 18.20. "But the prophet, that shall speak a word presumptuously in My name, which I have not commanded him to speak, or that shall speak in the name of other gods, that same prophet shall die.’", 30.11. "For this commandment which I command thee this day, it is not too hard for thee, neither is it far off.", 30.12. "It is not in heaven, that thou shouldest say: ‘Who shall go up for us to heaven, and bring it unto us, and make us to hear it, that we may do it?’", 30.13. "Neither is it beyond the sea, that thou shouldest say: ‘Who shall go over the sea for us, and bring it unto us, and make us to hear it, that we may do it?’", 30.14. "But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it.",
4. Hebrew Bible, Malachi, 1.1, 1.6, 2.17, 3.8 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 225, 254
1.1. "מִי גַם־בָּכֶם וְיִסְגֹּר דְּלָתַיִם וְלֹא־תָאִירוּ מִזְבְּחִי חִנָּם אֵין־לִי חֵפֶץ בָּכֶם אָמַר יְהוָה צְבָאוֹת וּמִנְחָה לֹא־אֶרְצֶה מִיֶּדְכֶם׃", 1.1. "מַשָּׂא דְבַר־יְהוָה אֶל־יִשְׂרָאֵל בְּיַד מַלְאָכִי׃", 1.6. "בֵּן יְכַבֵּד אָב וְעֶבֶד אֲדֹנָיו וְאִם־אָב אָנִי אַיֵּה כְבוֹדִי וְאִם־אֲדוֹנִים אָנִי אַיֵּה מוֹרָאִי אָמַר יְהוָה צְבָאוֹת לָכֶם הַכֹּהֲנִים בּוֹזֵי שְׁמִי וַאֲמַרְתֶּם בַּמֶּה בָזִינוּ אֶת־שְׁמֶךָ׃", 2.17. "הוֹגַעְתֶּם יְהוָה בְּדִבְרֵיכֶם וַאֲמַרְתֶּם בַּמָּה הוֹגָעְנוּ בֶּאֱמָרְכֶם כָּל־עֹשֵׂה רָע טוֹב בְּעֵינֵי יְהוָה וּבָהֶם הוּא חָפֵץ אוֹ אַיֵּה אֱלֹהֵי הַמִּשְׁפָּט׃", 3.8. "הֲיִקְבַּע אָדָם אֱלֹהִים כִּי אַתֶּם קֹבְעִים אֹתִי וַאֲמַרְתֶּם בַּמֶּה קְבַעֲנוּךָ הַמַּעֲשֵׂר וְהַתְּרוּמָה׃", 1.1. "The burden of the word of the LORD to Israel by Malachi.", 1.6. "A son honoureth his father, And a servant his master; If then I be a father, Where is My honour? And if I be a master, Where is My fear? Saith the LORD of hosts Unto you, O priests, that despise My name. And ye say: ‘Wherein have we despised Thy name?’", 2.17. "Ye have wearied the LORD with your words. Yet ye say: ‘Wherein have we wearied Him?’ In that ye say: ‘Every one that doeth evil Is good in the sight of the LORD, And He delighteth in them; Or where is the God of justice?’", 3.8. "Will a man rob God? Yet ye rob Me. But ye say: ‘Wherein have we robbed Thee?’ In tithes and heave-offerings.",
5. Hebrew Bible, Genesis, None (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 227
49.10. "The sceptre shall not depart from Judah, Nor the ruler’s staff from between his feet, As long as men come to Shiloh; And unto him shall the obedience of the peoples be.",
6. Hebrew Bible, Exodus, 3.13, 4.1, 4.10 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 224
3.13. "וַיֹּאמֶר מֹשֶׁה אֶל־הָאֱלֹהִים הִנֵּה אָנֹכִי בָא אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתִּי לָהֶם אֱלֹהֵי אֲבוֹתֵיכֶם שְׁלָחַנִי אֲלֵיכֶם וְאָמְרוּ־לִי מַה־שְּׁמוֹ מָה אֹמַר אֲלֵהֶם׃", 4.1. "וַיֹּאמֶר מֹשֶׁה אֶל־יְהוָה בִּי אֲדֹנָי לֹא אִישׁ דְּבָרִים אָנֹכִי גַּם מִתְּמוֹל גַּם מִשִּׁלְשֹׁם גַּם מֵאָז דַּבֶּרְךָ אֶל־עַבְדֶּךָ כִּי כְבַד־פֶּה וּכְבַד לָשׁוֹן אָנֹכִי׃", 4.1. "וַיַּעַן מֹשֶׁה וַיֹּאמֶר וְהֵן לֹא־יַאֲמִינוּ לִי וְלֹא יִשְׁמְעוּ בְּקֹלִי כִּי יֹאמְרוּ לֹא־נִרְאָה אֵלֶיךָ יְהוָה׃", 3.13. "And Moses said unto God: ‘Behold, when I come unto the children of Israel, and shall say unto them: The God of your fathers hath sent me unto you; and they shall say to me: What is His name? what shall I say unto them?’", 4.1. "And Moses answered and said: ‘But, behold, they will not believe me, nor hearken unto my voice; for they will say: The lord hath not appeared unto thee.’", 4.10. "And Moses said unto the LORD: ‘Oh Lord, I am not a man of words, neither heretofore, nor since Thou hast spoken unto Thy servant; for I am slow of speech, and of a slow tongue.’",
7. Hebrew Bible, Psalms, 73.20, 90.5, 126.1 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 235
90.5. "זְרַמְתָּם שֵׁנָה יִהְיוּ בַּבֹּקֶר כֶּחָצִיר יַחֲלֹף׃", 126.1. "שִׁיר הַמַּעֲלוֹת בְּשׁוּב יְהוָה אֶת־שִׁיבַת צִיּוֹן הָיִינוּ כְּחֹלְמִים׃", 73.20. "As a dream when one awaketh, So, O Lord, when Thou arousest Thyself, Thou wilt despise their semblance.", 90.5. "Thou carriest them away as with a flood; they are as a sleep; In the morning they are like grass which groweth up.", 126.1. "A Song of Ascents. When the LORD brought back those that returned to Zion, We were like unto them that dream.",
8. Hebrew Bible, Job, 1.6-1.12, 2.1-2.6, 4.12-4.21 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 236
1.6. "וַיְהִי הַיּוֹם וַיָּבֹאוּ בְּנֵי הָאֱלֹהִים לְהִתְיַצֵּב עַל־יְהוָה וַיָּבוֹא גַם־הַשָּׂטָן בְּתוֹכָם׃", 1.7. "וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן מֵאַיִן תָּבֹא וַיַּעַן הַשָּׂטָן אֶת־יְהוָה וַיֹּאמַר מִשּׁוּט בָּאָרֶץ וּמֵהִתְהַלֵּךְ בָּהּ׃", 1.8. "וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן הֲשַׂמְתָּ לִבְּךָ עַל־עַבְדִּי אִיּוֹב כִּי אֵין כָּמֹהוּ בָּאָרֶץ אִישׁ תָּם וְיָשָׁר יְרֵא אֱלֹהִים וְסָר מֵרָע׃", 1.9. "וַיַּעַן הַשָּׂטָן אֶת־יְהוָה וַיֹּאמַר הַחִנָּם יָרֵא אִיּוֹב אֱלֹהִים׃", 1.11. "וְאוּלָם שְׁלַח־נָא יָדְךָ וְגַע בְּכָל־אֲשֶׁר־לוֹ אִם־לֹא עַל־פָּנֶיךָ יְבָרֲכֶךָּ׃", 1.12. "וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן הִנֵּה כָל־אֲשֶׁר־לוֹ בְּיָדֶךָ רַק אֵלָיו אַל־תִּשְׁלַח יָדֶךָ וַיֵּצֵא הַשָּׂטָן מֵעִם פְּנֵי יְהוָה׃", 2.1. "וַיֹּאמֶר אֵלֶיהָ כְּדַבֵּר אַחַת הַנְּבָלוֹת תְּדַבֵּרִי גַּם אֶת־הַטּוֹב נְקַבֵּל מֵאֵת הָאֱלֹהִים וְאֶת־הָרָע לֹא נְקַבֵּל בְּכָל־זֹאת לֹא־חָטָא אִיּוֹב בִּשְׂפָתָיו׃", 2.1. "וַיְהִי הַיּוֹם וַיָּבֹאוּ בְּנֵי הָאֱלֹהִים לְהִתְיַצֵּב עַל־יְהוָה וַיָּבוֹא גַם־הַשָּׂטָן בְּתֹכָם לְהִתְיַצֵּב עַל־יְהוָה׃", 2.2. "וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן אֵי מִזֶּה תָּבֹא וַיַּעַן הַשָּׂטָן אֶת־יְהוָה וַיֹּאמַר מִשֻּׁט בָּאָרֶץ וּמֵהִתְהַלֵּךְ בָּהּ׃", 2.3. "וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן הֲשַׂמְתָּ לִבְּךָ אֶל־עַבְדִּי אִיּוֹב כִּי אֵין כָּמֹהוּ בָּאָרֶץ אִישׁ תָּם וְיָשָׁר יְרֵא אֱלֹהִים וְסָר מֵרָע וְעֹדֶנּוּ מַחֲזִיק בְּתֻמָּתוֹ וַתְּסִיתֵנִי בוֹ לְבַלְּעוֹ חִנָּם׃", 2.4. "וַיַּעַן הַשָּׂטָן אֶת־יְהוָה וַיֹּאמַר עוֹר בְּעַד־עוֹר וְכֹל אֲשֶׁר לָאִישׁ יִתֵּן בְּעַד נַפְשׁוֹ׃", 2.5. "אוּלָם שְׁלַח־נָא יָדְךָ וְגַע אֶל־עַצְמוֹ וְאֶל־בְּשָׂרוֹ אִם־לֹא אֶל־פָּנֶיךָ יְבָרֲכֶךָּ׃", 2.6. "וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן הִנּוֹ בְיָדֶךָ אַךְ אֶת־נַפְשׁוֹ שְׁמֹר׃", 4.12. "וְאֵלַי דָּבָר יְגֻנָּב וַתִּקַּח אָזְנִי שֵׁמֶץ מֶנְהוּ׃", 4.13. "בִּשְׂעִפִּים מֵחֶזְיֹנוֹת לָיְלָה בִּנְפֹל תַּרְדֵּמָה עַל־אֲנָשִׁים׃", 4.14. "פַּחַד קְרָאַנִי וּרְעָדָה וְרֹב עַצְמוֹתַי הִפְחִיד׃", 4.15. "וְרוּחַ עַל־פָּנַי יַחֲלֹף תְּסַמֵּר שַׂעֲרַת בְּשָׂרִי׃", 4.16. "יַעֲמֹד וְלֹא־אַכִּיר מַרְאֵהוּ תְּמוּנָה לְנֶגֶד עֵינָי דְּמָמָה וָקוֹל אֶשְׁמָע׃", 4.17. "הַאֱנוֹשׁ מֵאֱלוֹהַ יִצְדָּק אִם מֵעֹשֵׂהוּ יִטְהַר־גָּבֶר׃", 4.18. "הֵן בַּעֲבָדָיו לֹא יַאֲמִין וּבְמַלְאָכָיו יָשִׂים תָּהֳלָה׃", 4.19. "אַף שֹׁכְנֵי בָתֵּי־חֹמֶר אֲשֶׁר־בֶּעָפָר יְסוֹדָם יְדַכְּאוּם לִפְנֵי־עָשׁ׃", 4.21. "הֲלֹא־נִסַּע יִתְרָם בָּם יָמוּתוּ וְלֹא בְחָכְמָה׃", 1.6. "Now it fell upon a day, that the sons of God came to present themselves before the LORD, and Satan came also among them.", 1.7. "And the LORD said unto Satan: ‘Whence comest thou?’ Then Satan answered the LORD, and said: ‘From going to and fro in the earth, and from walking up and down in it.’", 1.8. "And the LORD said unto Satan: ‘Hast thou considered My servant Job, that there is none like him in the earth, a whole-hearted and an upright man, one that feareth God, and shunneth evil?’", 1.9. "Then Satan answered the LORD, and said: ‘Doth Job fear God for nought?", 1.10. "Hast not Thou made a hedge about him, and about his house, and about all that he hath, on every side? Thou hast blessed the work of his hands, and his possessions are increased in the land.", 1.11. "But put forth Thy hand now, and touch all that he hath, surely he will blaspheme Thee to Thy face.’", 1.12. "And the LORD said unto Satan: ‘Behold, all that he hath is in thy power; only upon himself put not forth thy hand.’ So Satan went forth from the presence of the LORD.", 2.1. "Again it fell upon a day, that the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD.", 2.2. "And the LORD said unto Satan: ‘From whence comest thou?’ And Satan answered the LORD, and said: ‘From going to and fro in the earth, and from walking up and down in it.’", 2.3. "And the LORD said unto Satan: ‘Hast thou considered my servant Job, that there is none like him in the earth, a whole-hearted and an upright man, one that feareth God, and shunneth evil? and he still holdeth fast his integrity, although thou didst move Me against him, to destroy him without cause.’", 2.4. "And Satan answered the LORD, and said: ‘Skin for skin, yea, all that a man hath will he give for his life.", 2.5. "But put forth Thy hand now, and touch his bone and his flesh, surely he will blaspheme Thee to Thy face.’", 2.6. "And the LORD said unto Satan: ‘Behold, he is in thy hand; only spare his life.’", 4.12. "Now a word was secretly brought to me, And mine ear received a whisper thereof.", 4.13. "In thoughts from the visions of the night, When deep sleep falleth on men,", 4.14. "Fear came upon me, and trembling, And all my bones were made to shake. .", 4.15. "Then a spirit passed before my face, That made the hair of my flesh to stand up.", 4.16. "It stood still, but I could not discern the appearance thereof; A form was before mine eyes; I heard a still voice:", 4.17. "’Shall mortal man be just before God? Shall a man be pure before his Maker?", 4.18. "Behold, He putteth no trust in His servants, And His angels He chargeth with folly;", 4.19. "How much more them that dwell in houses of clay, Whose foundation is in the dust, who are crushed before the moth!", 4.20. "Betwixt morning and evening they are shattered; They perish for ever without any regarding it.", 4.21. "Is not their tent-cord plucked up within them? They die, and that without wisdom.’",
9. Hebrew Bible, Numbers, 12.6-12.8, 24.17 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •divine speech, enigmatic •divine speech, enigmatic, jewish and early christian debate Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 227, 240, 242
12.6. "וַיֹּאמֶר שִׁמְעוּ־נָא דְבָרָי אִם־יִהְיֶה נְבִיאֲכֶם יְהוָה בַּמַּרְאָה אֵלָיו אֶתְוַדָּע בַּחֲלוֹם אֲדַבֶּר־בּוֹ׃", 12.7. "לֹא־כֵן עַבְדִּי מֹשֶׁה בְּכָל־בֵּיתִי נֶאֱמָן הוּא׃", 12.8. "פֶּה אֶל־פֶּה אֲדַבֶּר־בּוֹ וּמַרְאֶה וְלֹא בְחִידֹת וּתְמֻנַת יְהוָה יַבִּיט וּמַדּוּעַ לֹא יְרֵאתֶם לְדַבֵּר בְּעַבְדִּי בְמֹשֶׁה׃", 24.17. "אֶרְאֶנּוּ וְלֹא עַתָּה אֲשׁוּרֶנּוּ וְלֹא קָרוֹב דָּרַךְ כּוֹכָב מִיַּעֲקֹב וְקָם שֵׁבֶט מִיִּשְׂרָאֵל וּמָחַץ פַּאֲתֵי מוֹאָב וְקַרְקַר כָּל־בְּנֵי־שֵׁת׃", 12.6. "And He said: ‘Hear now My words: if there be a prophet among you, I the LORD do make Myself known unto him in a vision, I do speak with him in a dream.", 12.7. "My servant Moses is not so; he is trusted in all My house;", 12.8. "with him do I speak mouth to mouth, even manifestly, and not in dark speeches; and the similitude of the LORD doth he behold; wherefore then were ye not afraid to speak against My servant, against Moses?’", 24.17. "I see him, but not now; I behold him, but not nigh; There shall step forth a star out of Jacob, And a scepter shall rise out of Israel, And shall smite through the corners of Moab, And break down all the sons of Seth.",
10. Hebrew Bible, Isaiah, 5.1-5.7, 6.9-6.10, 28.11, 29.14, 44.25 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •divine speech, enigmatic •divine speech, enigmatic, jewish and early christian debate Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 225, 227, 228, 242
5.1. "אָשִׁירָה נָּא לִידִידִי שִׁירַת דּוֹדִי לְכַרְמוֹ כֶּרֶם הָיָה לִידִידִי בְּקֶרֶן בֶּן־שָׁמֶן׃", 5.1. "כִּי עֲשֶׂרֶת צִמְדֵּי־כֶרֶם יַעֲשׂוּ בַּת אֶחָת וְזֶרַע חֹמֶר יַעֲשֶׂה אֵיפָה׃", 5.2. "הוֹי הָאֹמְרִים לָרַע טוֹב וְלַטּוֹב רָע שָׂמִים חֹשֶׁךְ לְאוֹר וְאוֹר לְחֹשֶׁךְ שָׂמִים מַר לְמָתוֹק וּמָתוֹק לְמָר׃", 5.2. "וַיְעַזְּקֵהוּ וַיְסַקְּלֵהוּ וַיִּטָּעֵהוּ שֹׂרֵק וַיִּבֶן מִגְדָּל בְּתוֹכוֹ וְגַם־יֶקֶב חָצֵב בּוֹ וַיְקַו לַעֲשׂוֹת עֲנָבִים וַיַּעַשׂ בְּאֻשִׁים׃", 5.3. "וְעַתָּה יוֹשֵׁב יְרוּשָׁלִַם וְאִישׁ יְהוּדָה שִׁפְטוּ־נָא בֵּינִי וּבֵין כַּרְמִי׃", 5.3. "וְיִנְהֹם עָלָיו בַּיּוֹם הַהוּא כְּנַהֲמַת־יָם וְנִבַּט לָאָרֶץ וְהִנֵּה־חֹשֶׁךְ צַר וָאוֹר חָשַׁךְ בַּעֲרִיפֶיהָ׃", 5.4. "מַה־לַּעֲשׂוֹת עוֹד לְכַרְמִי וְלֹא עָשִׂיתִי בּוֹ מַדּוּעַ קִוֵּיתִי לַעֲשׂוֹת עֲנָבִים וַיַּעַשׂ בְּאֻשִׁים׃", 5.5. "וְעַתָּה אוֹדִיעָה־נָּא אֶתְכֶם אֵת אֲשֶׁר־אֲנִי עֹשֶׂה לְכַרְמִי הָסֵר מְשׂוּכָּתוֹ וְהָיָה לְבָעֵר פָּרֹץ גְּדֵרוֹ וְהָיָה לְמִרְמָס׃", 5.6. "וַאֲשִׁיתֵהוּ בָתָה לֹא יִזָּמֵר וְלֹא יֵעָדֵר וְעָלָה שָׁמִיר וָשָׁיִת וְעַל הֶעָבִים אֲצַוֶּה מֵהַמְטִיר עָלָיו מָטָר׃", 5.7. "כִּי כֶרֶם יְהוָה צְבָאוֹת בֵּית יִשְׂרָאֵל וְאִישׁ יְהוּדָה נְטַע שַׁעֲשׁוּעָיו וַיְקַו לְמִשְׁפָּט וְהִנֵּה מִשְׂפָּח לִצְדָקָה וְהִנֵּה צְעָקָה׃", 6.9. "וַיֹּאמֶר לֵךְ וְאָמַרְתָּ לָעָם הַזֶּה שִׁמְעוּ שָׁמוֹעַ וְאַל־תָּבִינוּ וּרְאוּ רָאוֹ וְאַל־תֵּדָעוּ׃", 28.11. "כִּי בְּלַעֲגֵי שָׂפָה וּבְלָשׁוֹן אַחֶרֶת יְדַבֵּר אֶל־הָעָם הַזֶּה׃", 29.14. "לָכֵן הִנְנִי יוֹסִף לְהַפְלִיא אֶת־הָעָם־הַזֶּה הַפְלֵא וָפֶלֶא וְאָבְדָה חָכְמַת חֲכָמָיו וּבִינַת נְבֹנָיו תִּסְתַּתָּר׃", 44.25. "מֵפֵר אֹתוֹת בַּדִּים וְקֹסְמִים יְהוֹלֵל מֵשִׁיב חֲכָמִים אָחוֹר וְדַעְתָּם יְשַׂכֵּל׃", 5.1. "Let me sing of my well-beloved, A song of my beloved touching his vineyard. My well-beloved had a vineyard In a very fruitful hill;", 5.2. "And he digged it, and cleared it of stones, And planted it with the choicest vine, And built a tower in the midst of it, And also hewed out a vat therein; And he looked that it should bring forth grapes, And it brought forth wild grapes. .", 5.3. "And now, O inhabitants of Jerusalem and men of Judah, Judge, I pray you, betwixt me and my vineyard.", 5.4. "What could have been done more to my vineyard, That I have not done in it? Wherefore, when I looked that it should bring forth grapes, Brought it forth wild grapes?", 5.5. "And now come, I will tell you What I will do to my vineyard: I will take away the hedge thereof, And it shall be eaten up; I will break down the fence thereof, And it shall be trodden down;", 5.6. "And I will lay it waste: It shall not be pruned nor hoed, But there shall come up briers and thorns; I will also command the clouds That they rain no rain upon it.", 5.7. "For the vineyard of the LORD of hosts is the house of Israel, And the men of Judah the plant of His delight; And He looked for justice, but behold violence; For righteousness, but behold a cry.", 6.9. "And He said: ‘Go, and tell this people: Hear ye indeed, but understand not; and see ye indeed, but perceive not.", 6.10. "Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they, seeing with their eyes, and hearing with their ears, and understanding with their heart, return, and be healed.’", 28.11. "For with stammering lips and with a strange tongue Shall it be spoken to this people;", 29.14. "Therefore, behold, I will again do a marvellous work among this people, even a marvellous work and a wonder; and the wisdom of their wise men shall perish, and the prudence of their prudent men shall be hid.", 44.25. "That frustrateth the tokens of the imposters, And maketh diviners mad; That turneth wise men backward, And maketh their knowledge foolish;",
11. Hebrew Bible, Judges, 14.12 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 233
14.12. "וַיֹּאמֶר לָהֶם שִׁמְשׁוֹן אָחוּדָה־נָּא לָכֶם חִידָה אִם־הַגֵּד תַּגִּידוּ אוֹתָהּ לִי שִׁבְעַת יְמֵי הַמִּשְׁתֶּה וּמְצָאתֶם וְנָתַתִּי לָכֶם שְׁלֹשִׁים סְדִינִים וּשְׁלֹשִׁים חֲלִפֹת בְּגָדִים׃", 14.12. "And Shimshon said to them, I will now propound a riddle to you: if you can declare it me within the seven days of the feast, and find it out, then I will give you thirty sheets and thirty changes of garments:",
12. Hebrew Bible, 1 Samuel, 3.1 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 227
3.1. "וַיָּבֹא יְהוָה וַיִּתְיַצַּב וַיִּקְרָא כְפַעַם־בְּפַעַם שְׁמוּאֵל שְׁמוּאֵל וַיֹּאמֶר שְׁמוּאֵל דַּבֵּר כִּי שֹׁמֵעַ עַבְדֶּךָ׃", 3.1. "וְהַנַּעַר שְׁמוּאֵל מְשָׁרֵת אֶת־יְהוָה לִפְנֵי עֵלִי וּדְבַר־יְהוָה הָיָה יָקָר בַּיָּמִים הָהֵם אֵין חָזוֹן נִפְרָץ׃", 3.1. "And the child Shemu᾽el ministered to the Lord before ῾Eli. And the word of the Lord was precious in those days; there was no frequent vision.",
13. Hesiod, Works And Days, 352 (8th cent. BCE - 7th cent. BCE)  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 247
352. And do your best to give the gods their due
14. Homer, Iliad, 2.4-2.94, 9.223, 9.363, 18.20-18.21 (8th cent. BCE - 7th cent. BCE)  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 246, 247, 249, 250
2.4. / Now all the other gods and men, lords of chariots, slumbered the whole night through, but Zeus was not holden of sweet sleep, for he was pondering in his heart how he might do honour to Achilles and lay many low beside the ships of the Achaeans. And this plan seemed to his mind the best, 2.5. / Now all the other gods and men, lords of chariots, slumbered the whole night through, but Zeus was not holden of sweet sleep, for he was pondering in his heart how he might do honour to Achilles and lay many low beside the ships of the Achaeans. And this plan seemed to his mind the best, 2.5. / to send to Agamemnon, son of Atreus, a baneful dream. So he spake, and addressed him with winged words:Up, go, thou baneful Dream, unto the swift ships of the Achaeans, and when thou art come to the hut of Agamemnon, son of Atreus, 2.6. / to send to Agamemnon, son of Atreus, a baneful dream. So he spake, and addressed him with winged words:Up, go, thou baneful Dream, unto the swift ships of the Achaeans, and when thou art come to the hut of Agamemnon, son of Atreus, 2.7. / to send to Agamemnon, son of Atreus, a baneful dream. So he spake, and addressed him with winged words:Up, go, thou baneful Dream, unto the swift ships of the Achaeans, and when thou art come to the hut of Agamemnon, son of Atreus, 2.8. / to send to Agamemnon, son of Atreus, a baneful dream. So he spake, and addressed him with winged words:Up, go, thou baneful Dream, unto the swift ships of the Achaeans, and when thou art come to the hut of Agamemnon, son of Atreus, 2.9. / to send to Agamemnon, son of Atreus, a baneful dream. So he spake, and addressed him with winged words:Up, go, thou baneful Dream, unto the swift ships of the Achaeans, and when thou art come to the hut of Agamemnon, son of Atreus, 2.10. / tell him all my word truly, even as I charge thee. Bid him arm the long-haired Achaeans with all speed, since now he may take the broad-wayed city of the Trojans. For the immortals, that have homes upon Olympus, are no longer divided in counsel, 2.11. / tell him all my word truly, even as I charge thee. Bid him arm the long-haired Achaeans with all speed, since now he may take the broad-wayed city of the Trojans. For the immortals, that have homes upon Olympus, are no longer divided in counsel, 2.12. / tell him all my word truly, even as I charge thee. Bid him arm the long-haired Achaeans with all speed, since now he may take the broad-wayed city of the Trojans. For the immortals, that have homes upon Olympus, are no longer divided in counsel, 2.13. / tell him all my word truly, even as I charge thee. Bid him arm the long-haired Achaeans with all speed, since now he may take the broad-wayed city of the Trojans. For the immortals, that have homes upon Olympus, are no longer divided in counsel, 2.14. / tell him all my word truly, even as I charge thee. Bid him arm the long-haired Achaeans with all speed, since now he may take the broad-wayed city of the Trojans. For the immortals, that have homes upon Olympus, are no longer divided in counsel, 2.15. / since Hera hath Vent the minds of all by her supplication, and over the Trojans hang woes. So spake he, and the Dream went his way, when he had heard this saying. Forthwith he came to the swift ships of the Achaeans, and went his way to Agamemnon, son of Atreus, and found him sleeping in his hut, and over him was shed ambrosial slumber. 2.16. / since Hera hath Vent the minds of all by her supplication, and over the Trojans hang woes. So spake he, and the Dream went his way, when he had heard this saying. Forthwith he came to the swift ships of the Achaeans, and went his way to Agamemnon, son of Atreus, and found him sleeping in his hut, and over him was shed ambrosial slumber. 2.17. / since Hera hath Vent the minds of all by her supplication, and over the Trojans hang woes. So spake he, and the Dream went his way, when he had heard this saying. Forthwith he came to the swift ships of the Achaeans, and went his way to Agamemnon, son of Atreus, and found him sleeping in his hut, and over him was shed ambrosial slumber. 2.18. / since Hera hath Vent the minds of all by her supplication, and over the Trojans hang woes. So spake he, and the Dream went his way, when he had heard this saying. Forthwith he came to the swift ships of the Achaeans, and went his way to Agamemnon, son of Atreus, and found him sleeping in his hut, and over him was shed ambrosial slumber. 2.19. / since Hera hath Vent the minds of all by her supplication, and over the Trojans hang woes. So spake he, and the Dream went his way, when he had heard this saying. Forthwith he came to the swift ships of the Achaeans, and went his way to Agamemnon, son of Atreus, and found him sleeping in his hut, and over him was shed ambrosial slumber. 2.20. / So he took his stand above his head, in the likeness of the son of Neleus, even Nestor, whom above all the elders Agamemnon held in honour; likening himself to him, the Dream from heaven spake, saying:Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, 2.21. / So he took his stand above his head, in the likeness of the son of Neleus, even Nestor, whom above all the elders Agamemnon held in honour; likening himself to him, the Dream from heaven spake, saying:Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, 2.22. / So he took his stand above his head, in the likeness of the son of Neleus, even Nestor, whom above all the elders Agamemnon held in honour; likening himself to him, the Dream from heaven spake, saying:Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, 2.23. / So he took his stand above his head, in the likeness of the son of Neleus, even Nestor, whom above all the elders Agamemnon held in honour; likening himself to him, the Dream from heaven spake, saying:Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, 2.24. / So he took his stand above his head, in the likeness of the son of Neleus, even Nestor, whom above all the elders Agamemnon held in honour; likening himself to him, the Dream from heaven spake, saying:Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, 2.25. / to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. 2.26. / to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. 2.27. / to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. 2.28. / to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. 2.29. / to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. 2.30. / For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. But do thou keep this in thy heart, nor let forgetfulness lay hold of thee, whenso honey-hearted sleep shall let thee go. 2.31. / For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. But do thou keep this in thy heart, nor let forgetfulness lay hold of thee, whenso honey-hearted sleep shall let thee go. 2.32. / For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. But do thou keep this in thy heart, nor let forgetfulness lay hold of thee, whenso honey-hearted sleep shall let thee go. 2.33. / For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. But do thou keep this in thy heart, nor let forgetfulness lay hold of thee, whenso honey-hearted sleep shall let thee go. 2.34. / For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. But do thou keep this in thy heart, nor let forgetfulness lay hold of thee, whenso honey-hearted sleep shall let thee go. 2.35. / So spoke the Dream, and departed, and left him there, pondering in his heart on things that were not to be brought to pass. For in sooth he deemed that he should take the city of Priam that very day, fool that he was! seeing he knew not what deeds Zeus was purposing, 2.36. / So spoke the Dream, and departed, and left him there, pondering in his heart on things that were not to be brought to pass. For in sooth he deemed that he should take the city of Priam that very day, fool that he was! seeing he knew not what deeds Zeus was purposing, 2.37. / So spoke the Dream, and departed, and left him there, pondering in his heart on things that were not to be brought to pass. For in sooth he deemed that he should take the city of Priam that very day, fool that he was! seeing he knew not what deeds Zeus was purposing, 2.38. / So spoke the Dream, and departed, and left him there, pondering in his heart on things that were not to be brought to pass. For in sooth he deemed that he should take the city of Priam that very day, fool that he was! seeing he knew not what deeds Zeus was purposing, 2.39. / So spoke the Dream, and departed, and left him there, pondering in his heart on things that were not to be brought to pass. For in sooth he deemed that he should take the city of Priam that very day, fool that he was! seeing he knew not what deeds Zeus was purposing, 2.40. / who was yet to bring woes and groanings on Trojans alike and Danaans throughout the course of stubborn fights. Then he awoke from sleep, and the divine voice was ringing in his ears. He sat upright and did on his soft tunic, fair and glistering, and about him cast his great cloak, and beneath his shining feet he bound his fair sandals, 2.41. / who was yet to bring woes and groanings on Trojans alike and Danaans throughout the course of stubborn fights. Then he awoke from sleep, and the divine voice was ringing in his ears. He sat upright and did on his soft tunic, fair and glistering, and about him cast his great cloak, and beneath his shining feet he bound his fair sandals, 2.42. / who was yet to bring woes and groanings on Trojans alike and Danaans throughout the course of stubborn fights. Then he awoke from sleep, and the divine voice was ringing in his ears. He sat upright and did on his soft tunic, fair and glistering, and about him cast his great cloak, and beneath his shining feet he bound his fair sandals, 2.43. / who was yet to bring woes and groanings on Trojans alike and Danaans throughout the course of stubborn fights. Then he awoke from sleep, and the divine voice was ringing in his ears. He sat upright and did on his soft tunic, fair and glistering, and about him cast his great cloak, and beneath his shining feet he bound his fair sandals, 2.44. / who was yet to bring woes and groanings on Trojans alike and Danaans throughout the course of stubborn fights. Then he awoke from sleep, and the divine voice was ringing in his ears. He sat upright and did on his soft tunic, fair and glistering, and about him cast his great cloak, and beneath his shining feet he bound his fair sandals, 2.45. / and about his shoulders flung his silver-studded sword; and he grasped the sceptre of his fathers, imperishable ever, and therewith took his way along the ships of the brazen-coated Achaeans.Now the goddess Dawn went up to high Olympus, to announce the light to Zeus and the other immortals, 2.46. / and about his shoulders flung his silver-studded sword; and he grasped the sceptre of his fathers, imperishable ever, and therewith took his way along the ships of the brazen-coated Achaeans.Now the goddess Dawn went up to high Olympus, to announce the light to Zeus and the other immortals, 2.47. / and about his shoulders flung his silver-studded sword; and he grasped the sceptre of his fathers, imperishable ever, and therewith took his way along the ships of the brazen-coated Achaeans.Now the goddess Dawn went up to high Olympus, to announce the light to Zeus and the other immortals, 2.48. / and about his shoulders flung his silver-studded sword; and he grasped the sceptre of his fathers, imperishable ever, and therewith took his way along the ships of the brazen-coated Achaeans.Now the goddess Dawn went up to high Olympus, to announce the light to Zeus and the other immortals, 2.49. / and about his shoulders flung his silver-studded sword; and he grasped the sceptre of his fathers, imperishable ever, and therewith took his way along the ships of the brazen-coated Achaeans.Now the goddess Dawn went up to high Olympus, to announce the light to Zeus and the other immortals, 2.50. / but Agamemnon bade the clear-voiced heralds summon to the place of gathering the long-haired Achaeans. And they made summons, and the men gathered full quickly.But the king first made the council of the great-souled elders to sit down beside the ship of Nestor, the king Pylos-born. 2.51. / but Agamemnon bade the clear-voiced heralds summon to the place of gathering the long-haired Achaeans. And they made summons, and the men gathered full quickly.But the king first made the council of the great-souled elders to sit down beside the ship of Nestor, the king Pylos-born. 2.52. / but Agamemnon bade the clear-voiced heralds summon to the place of gathering the long-haired Achaeans. And they made summons, and the men gathered full quickly.But the king first made the council of the great-souled elders to sit down beside the ship of Nestor, the king Pylos-born. 2.53. / but Agamemnon bade the clear-voiced heralds summon to the place of gathering the long-haired Achaeans. And they made summons, and the men gathered full quickly.But the king first made the council of the great-souled elders to sit down beside the ship of Nestor, the king Pylos-born. 2.54. / but Agamemnon bade the clear-voiced heralds summon to the place of gathering the long-haired Achaeans. And they made summons, and the men gathered full quickly.But the king first made the council of the great-souled elders to sit down beside the ship of Nestor, the king Pylos-born. 2.55. / And when he had called them together, he contrived a cunning plan, and said:Hearken, my friends, a Dream from heaven came to me in my sleep through the ambrosial night, and most like was it to goodly Nestor, in form and in stature and in build. It took its stand above my head, and spake to me, saying: 2.56. / And when he had called them together, he contrived a cunning plan, and said:Hearken, my friends, a Dream from heaven came to me in my sleep through the ambrosial night, and most like was it to goodly Nestor, in form and in stature and in build. It took its stand above my head, and spake to me, saying: 2.57. / And when he had called them together, he contrived a cunning plan, and said:Hearken, my friends, a Dream from heaven came to me in my sleep through the ambrosial night, and most like was it to goodly Nestor, in form and in stature and in build. It took its stand above my head, and spake to me, saying: 2.58. / And when he had called them together, he contrived a cunning plan, and said:Hearken, my friends, a Dream from heaven came to me in my sleep through the ambrosial night, and most like was it to goodly Nestor, in form and in stature and in build. It took its stand above my head, and spake to me, saying: 2.59. / And when he had called them together, he contrived a cunning plan, and said:Hearken, my friends, a Dream from heaven came to me in my sleep through the ambrosial night, and most like was it to goodly Nestor, in form and in stature and in build. It took its stand above my head, and spake to me, saying: 2.60. / ‘Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. 2.61. / ‘Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. 2.62. / ‘Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. 2.63. / ‘Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. 2.64. / ‘Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. 2.65. / He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. 2.66. / He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. 2.67. / He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. 2.68. / He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. 2.69. / He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. 2.70. / But do thou keep this in thy heart.’ So spake he, and was flown away, and sweet sleep let me go. Nay, come now, if in any wise we may, let us arm the sons of the Achaeans; but first will I make trial of them in speech, as is right, and will bid them flee with their benched ships; 2.71. / But do thou keep this in thy heart.’ So spake he, and was flown away, and sweet sleep let me go. Nay, come now, if in any wise we may, let us arm the sons of the Achaeans; but first will I make trial of them in speech, as is right, and will bid them flee with their benched ships; 2.72. / But do thou keep this in thy heart.’ So spake he, and was flown away, and sweet sleep let me go. Nay, come now, if in any wise we may, let us arm the sons of the Achaeans; but first will I make trial of them in speech, as is right, and will bid them flee with their benched ships; 2.73. / But do thou keep this in thy heart.’ So spake he, and was flown away, and sweet sleep let me go. Nay, come now, if in any wise we may, let us arm the sons of the Achaeans; but first will I make trial of them in speech, as is right, and will bid them flee with their benched ships; 2.74. / But do thou keep this in thy heart.’ So spake he, and was flown away, and sweet sleep let me go. Nay, come now, if in any wise we may, let us arm the sons of the Achaeans; but first will I make trial of them in speech, as is right, and will bid them flee with their benched ships; 2.75. / but do you from this side and from that bespeak them, and strive to hold them back. 2.76. / but do you from this side and from that bespeak them, and strive to hold them back. 2.77. / but do you from this side and from that bespeak them, and strive to hold them back. 2.78. / but do you from this side and from that bespeak them, and strive to hold them back. 2.79. / but do you from this side and from that bespeak them, and strive to hold them back. So saying, he sate him down, and among them uprose Nestor, that was king of sandy Pylos. He with good intent addressed their gathering and spake among them:My friends, leaders and rulers of the Argives, 2.80. / were it any other of the Achaeans that told us this dream we might deem it a false thing, and turn away therefrom the more; but now hath he seen it who declares himself to be far the mightiest of the Achaeans. Nay, come then, if in any wise we may arm the sons of the Achaeans. He spake, and led the way forth from the council, 2.81. / were it any other of the Achaeans that told us this dream we might deem it a false thing, and turn away therefrom the more; but now hath he seen it who declares himself to be far the mightiest of the Achaeans. Nay, come then, if in any wise we may arm the sons of the Achaeans. He spake, and led the way forth from the council, 2.82. / were it any other of the Achaeans that told us this dream we might deem it a false thing, and turn away therefrom the more; but now hath he seen it who declares himself to be far the mightiest of the Achaeans. Nay, come then, if in any wise we may arm the sons of the Achaeans. He spake, and led the way forth from the council, 2.83. / were it any other of the Achaeans that told us this dream we might deem it a false thing, and turn away therefrom the more; but now hath he seen it who declares himself to be far the mightiest of the Achaeans. Nay, come then, if in any wise we may arm the sons of the Achaeans. He spake, and led the way forth from the council, 2.84. / were it any other of the Achaeans that told us this dream we might deem it a false thing, and turn away therefrom the more; but now hath he seen it who declares himself to be far the mightiest of the Achaeans. Nay, come then, if in any wise we may arm the sons of the Achaeans. He spake, and led the way forth from the council, 2.85. / and the other sceptred kings rose up thereat and obeyed the shepherd of the host; and the people the while were hastening on. Even as the tribes of thronging bees go forth from some hollow rock, ever coming on afresh, and in clusters over the flowers of spring fly in throngs, some here, some there; 2.86. / and the other sceptred kings rose up thereat and obeyed the shepherd of the host; and the people the while were hastening on. Even as the tribes of thronging bees go forth from some hollow rock, ever coming on afresh, and in clusters over the flowers of spring fly in throngs, some here, some there; 2.87. / and the other sceptred kings rose up thereat and obeyed the shepherd of the host; and the people the while were hastening on. Even as the tribes of thronging bees go forth from some hollow rock, ever coming on afresh, and in clusters over the flowers of spring fly in throngs, some here, some there; 2.88. / and the other sceptred kings rose up thereat and obeyed the shepherd of the host; and the people the while were hastening on. Even as the tribes of thronging bees go forth from some hollow rock, ever coming on afresh, and in clusters over the flowers of spring fly in throngs, some here, some there; 2.89. / and the other sceptred kings rose up thereat and obeyed the shepherd of the host; and the people the while were hastening on. Even as the tribes of thronging bees go forth from some hollow rock, ever coming on afresh, and in clusters over the flowers of spring fly in throngs, some here, some there; 2.90. / even so from the ships and huts before the low sea-beach marched forth in companies their many tribes to the place of gathering. And in their midst blazed forth Rumour, messenger of Zeus, urging them to go; and they were gathered. 2.91. / even so from the ships and huts before the low sea-beach marched forth in companies their many tribes to the place of gathering. And in their midst blazed forth Rumour, messenger of Zeus, urging them to go; and they were gathered. 2.92. / even so from the ships and huts before the low sea-beach marched forth in companies their many tribes to the place of gathering. And in their midst blazed forth Rumour, messenger of Zeus, urging them to go; and they were gathered. 2.93. / even so from the ships and huts before the low sea-beach marched forth in companies their many tribes to the place of gathering. And in their midst blazed forth Rumour, messenger of Zeus, urging them to go; and they were gathered. 2.94. / even so from the ships and huts before the low sea-beach marched forth in companies their many tribes to the place of gathering. And in their midst blazed forth Rumour, messenger of Zeus, urging them to go; and they were gathered. 9.223. / and Patroclus cast burnt-offering into the fire. So they put forth their hands to the good cheer lying ready before them. But when they had put from them the desire of food and drink, Aias nodded to Phoenix; and goodly Odysseus was ware thereof, and filling a cup with wine he pledged Achilles: 9.363. / my ships at early dawn sailing over the teeming Hellespont, and on board men right eager to ply the oar; and if so be the great Shaker of the Earth grants me fair voyaging, on the third day shall I reach deep-soiled Phthia. Possessions full many have I that I left on my ill-starred way hither, 18.20. / Low lies Patroclus, and around his corpse are they fighting—his naked corpse; but his armour is held by Hector of the flashing helm. 18.21. / Low lies Patroclus, and around his corpse are they fighting—his naked corpse; but his armour is held by Hector of the flashing helm.
15. Homer, Odyssey, 4.354, 19.509-19.604 (8th cent. BCE - 7th cent. BCE)  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 250, 252
16. Hebrew Bible, Amos, 7.7-7.9, 8.11-8.12 (8th cent. BCE - 6th cent. BCE)  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 226, 227
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׃", 8.11. "הִנֵּה יָמִים בָּאִים נְאֻם אֲדֹנָי יְהוִה וְהִשְׁלַחְתִּי רָעָב בָּאָרֶץ לֹא־רָעָב לַלֶּחֶם וְלֹא־צָמָא לַמַּיִם כִּי אִם־לִשְׁמֹעַ אֵת דִּבְרֵי יְהוָה׃", 8.12. "וְנָעוּ מִיָּם עַד־יָם וּמִצָּפוֹן וְעַד־מִזְרָח יְשׁוֹטְטוּ לְבַקֵּשׁ אֶת־דְּבַר־יְהוָה וְלֹא יִמְצָאוּ׃", 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.", 8.11. "Behold, the days come, saith the Lord GOD, That I will send a famine in the land, Not a famine of bread, nor a thirst for water, But of hearing the words of the LORD.", 8.12. "And they shall wander from sea to sea, And from the north even to the east; They shall run to and fro to seek the word of the LORD, And shall not find it.",
17. Hebrew Bible, 2 Samuel, 12.1-12.15 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 225
12.1. "וְעַתָּה לֹא־תָסוּר חֶרֶב מִבֵּיתְךָ עַד־עוֹלָם עֵקֶב כִּי בְזִתָנִי וַתִּקַּח אֶת־אֵשֶׁת אוּרִיָּה הַחִתִּי לִהְיוֹת לְךָ לְאִשָּׁה׃", 12.1. "וַיִּשְׁלַח יְהוָה אֶת־נָתָן אֶל־דָּוִד וַיָּבֹא אֵלָיו וַיֹּאמֶר לוֹ שְׁנֵי אֲנָשִׁים הָיוּ בְּעִיר אֶחָת אֶחָד עָשִׁיר וְאֶחָד רָאשׁ׃", 12.2. "לְעָשִׁיר הָיָה צֹאן וּבָקָר הַרְבֵּה מְאֹד׃", 12.2. "וַיָּקָם דָּוִד מֵהָאָרֶץ וַיִּרְחַץ וַיָּסֶךְ וַיְחַלֵּף שמלתו [שִׂמְלֹתָיו] וַיָּבֹא בֵית־יְהוָה וַיִּשְׁתָּחוּ וַיָּבֹא אֶל־בֵּיתוֹ וַיִּשְׁאַל וַיָּשִׂימוּ לוֹ לֶחֶם וַיֹּאכַל׃", 12.3. "וַיִּקַּח אֶת־עֲטֶרֶת־מַלְכָּם מֵעַל רֹאשׁוֹ וּמִשְׁקָלָהּ כִּכַּר זָהָב וְאֶבֶן יְקָרָה וַתְּהִי עַל־רֹאשׁ דָּוִד וּשְׁלַל הָעִיר הוֹצִיא הַרְבֵּה מְאֹד׃", 12.3. "וְלָרָשׁ אֵין־כֹּל כִּי אִם־כִּבְשָׂה אַחַת קְטַנָּה אֲשֶׁר קָנָה וַיְחַיֶּהָ וַתִּגְדַּל עִמּוֹ וְעִם־בָּנָיו יַחְדָּו מִפִּתּוֹ תֹאכַל וּמִכֹּסוֹ תִשְׁתֶּה וּבְחֵיקוֹ תִשְׁכָּב וַתְּהִי־לוֹ כְּבַת׃", 12.4. "וַיָּבֹא הֵלֶךְ לְאִישׁ הֶעָשִׁיר וַיַּחְמֹל לָקַחַת מִצֹּאנוֹ וּמִבְּקָרוֹ לַעֲשׂוֹת לָאֹרֵחַ הַבָּא־לוֹ וַיִּקַּח אֶת־כִּבְשַׂת הָאִישׁ הָרָאשׁ וַיַּעֲשֶׂהָ לָאִישׁ הַבָּא אֵלָיו׃", 12.5. "וַיִּחַר־אַף דָּוִד בָּאִישׁ מְאֹד וַיֹּאמֶר אֶל־נָתָן חַי־יְהוָה כִּי בֶן־מָוֶת הָאִישׁ הָעֹשֶׂה זֹאת׃", 12.6. "וְאֶת־הַכִּבְשָׂה יְשַׁלֵּם אַרְבַּעְתָּיִם עֵקֶב אֲשֶׁר עָשָׂה אֶת־הַדָּבָר הַזֶּה וְעַל אֲשֶׁר לֹא־חָמָל׃", 12.7. "וַיֹּאמֶר נָתָן אֶל־דָּוִד אַתָּה הָאִישׁ כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל אָנֹכִי מְשַׁחְתִּיךָ לְמֶלֶךְ עַל־יִשְׂרָאֵל וְאָנֹכִי הִצַּלְתִּיךָ מִיַּד שָׁאוּל׃", 12.8. "וָאֶתְּנָה לְךָ אֶת־בֵּית אֲדֹנֶיךָ וְאֶת־נְשֵׁי אֲדֹנֶיךָ בְּחֵיקֶךָ וָאֶתְּנָה לְךָ אֶת־בֵּית יִשְׂרָאֵל וִיהוּדָה וְאִם־מְעָט וְאֹסִפָה לְּךָ כָּהֵנָּה וְכָהֵנָּה׃", 12.9. "מַדּוּעַ בָּזִיתָ אֶת־דְּבַר יְהוָה לַעֲשׂוֹת הָרַע בעינו [בְּעֵינַי] אֵת אוּרִיָּה הַחִתִּי הִכִּיתָ בַחֶרֶב וְאֶת־אִשְׁתּוֹ לָקַחְתָּ לְּךָ לְאִשָּׁה וְאֹתוֹ הָרַגְתָּ בְּחֶרֶב בְּנֵי עַמּוֹן׃", 12.11. "כֹּה אָמַר יְהוָה הִנְנִי מֵקִים עָלֶיךָ רָעָה מִבֵּיתֶךָ וְלָקַחְתִּי אֶת־נָשֶׁיךָ לְעֵינֶיךָ וְנָתַתִּי לְרֵעֶיךָ וְשָׁכַב עִם־נָשֶׁיךָ לְעֵינֵי הַשֶּׁמֶשׁ הַזֹּאת׃", 12.12. "כִּי אַתָּה עָשִׂיתָ בַסָּתֶר וַאֲנִי אֶעֱשֶׂה אֶת־הַדָּבָר הַזֶּה נֶגֶד כָּל־יִשְׂרָאֵל וְנֶגֶד הַשָּׁמֶשׁ׃", 12.13. "וַיֹּאמֶר דָּוִד אֶל־נָתָן חָטָאתִי לַיהוָה וַיֹּאמֶר נָתָן אֶל־דָּוִד גַּם־יְהוָה הֶעֱבִיר חַטָּאתְךָ לֹא תָמוּת׃", 12.14. "אֶפֶס כִּי־נִאֵץ נִאַצְתָּ אֶת־אֹיְבֵי יְהוָה בַּדָּבָר הַזֶּה גַּם הַבֵּן הַיִּלּוֹד לְךָ מוֹת יָמוּת׃", 12.15. "וַיֵּלֶךְ נָתָן אֶל־בֵּיתוֹ וַיִּגֹּף יְהוָה אֶת־הַיֶּלֶד אֲשֶׁר יָלְדָה אֵשֶׁת־אוּרִיָּה לְדָוִד וַיֵּאָנַשׁ׃", 12.1. "And the Lord sent Natan to David. And he came to him, and said to him, There were two men in one city; the one rich, and the other poor.", 12.2. "The rich man had very many flocks and herds:", 12.3. "but the poor man had nothing, except one little ewe lamb, which he had bought and reared: and it grew up together with him, and with his children; it did eat of his own bread, and drank of his own cup, and lay in his bosom, and was like a daughter to him.", 12.4. "And there came a traveller to the rich man, and he spared to take of his own flock and of his own herd, to prepare it for the wayfaring man that was come to him; but took the poor man’s lamb, and prepared it for the man that was come to him.", 12.5. "And David’s anger burned greatly against the man; and he said to Natan, As the Lord lives, the man that has done this is worthy to die:", 12.6. "and he shall restore the lamb fourfold, because he did this thing, and because he had no pity.", 12.7. "And Natan said to David, Thou art the man. Thus says the Lord God of Yisra᾽el, I anointed thee king over Yisra᾽el, and I delivered thee out of the hand of Sha᾽ul;", 12.8. "and I gave thee thy master’s house, and thy master’s wives into thy bosom, and gave thee the house of Yisra᾽el and of Yehuda; and if that had been too little, I would moreover have given thee as much again.", 12.9. "Why hast thou despised the commandment of the Lord, to do evil in his sight? thou hast killed Uriyya the Ĥittite with the sword, and hast taken his wife to be thy wife, and hast slain him with the sword of the children of ῾Ammon.", 12.10. "Now therefore the sword shall never depart from thy house; because thou hast despised me, and hast taken the wife of Uriyya the Ĥittite to be thy wife.", 12.11. "Thus says the Lord, Behold, I will raise up evil against thee out of thy own house, and I will take thy wives before thy eyes, and give them to thy neighbour, and he shall lie with thy wives in the sight of this sun.", 12.12. "For thou didst it secretly: but I will do this thing before all Yisra᾽el, and before the sun.", 12.13. "And David said to Natan, I have sinned against the Lord. And Natan said to David, The Lord also has commuted thy sin; thou shalt not die.", 12.14. "Howbeit because by this deed thou hast greatly blasphemed the Lord, the child also that is born to thee shall surely die.", 12.15. "And Natan departed to his house. And the Lord struck the child that Uriyya’s wife bore to David, and it was very sick.",
18. Hebrew Bible, Jeremiah, 1.6, 2.8, 8.8-8.9, 9.23-9.24, 18.18, 23.16-23.40 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 224, 225, 226
1.6. "וָאֹמַר אֲהָהּ אֲדֹנָי יְהֹוִה הִנֵּה לֹא־יָדַעְתִּי דַּבֵּר כִּי־נַעַר אָנֹכִי׃", 2.8. "הַכֹּהֲנִים לֹא אָמְרוּ אַיֵּה יְהוָה וְתֹפְשֵׂי הַתּוֹרָה לֹא יְדָעוּנִי וְהָרֹעִים פָּשְׁעוּ בִי וְהַנְּבִיאִים נִבְּאוּ בַבַּעַל וְאַחֲרֵי לֹא־יוֹעִלוּ הָלָכוּ׃", 8.8. "אֵיכָה תֹאמְרוּ חֲכָמִים אֲנַחְנוּ וְתוֹרַת יְהוָה אִתָּנוּ אָכֵן הִנֵּה לַשֶּׁקֶר עָשָׂה עֵט שֶׁקֶר סֹפְרִים׃", 8.9. "הֹבִישׁוּ חֲכָמִים חַתּוּ וַיִּלָּכֵדוּ הִנֵּה בִדְבַר־יְהוָה מָאָסוּ וְחָכְמַת־מֶה לָהֶם׃", 9.23. "כִּי אִם־בְּזֹאת יִתְהַלֵּל הַמִּתְהַלֵּל הַשְׂכֵּל וְיָדֹעַ אוֹתִי כִּי אֲנִי יְהוָה עֹשֶׂה חֶסֶד מִשְׁפָּט וּצְדָקָה בָּאָרֶץ כִּי־בְאֵלֶּה חָפַצְתִּי נְאֻם־יְהוָה׃", 9.24. "הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וּפָקַדְתִּי עַל־כָּל־מוּל בְּעָרְלָה׃", 18.18. "וַיֹּאמְרוּ לְכוּ וְנַחְשְׁבָה עַל־יִרְמְיָהוּ מַחֲשָׁבוֹת כִּי לֹא־תֹאבַד תּוֹרָה מִכֹּהֵן וְעֵצָה מֵחָכָם וְדָבָר מִנָּבִיא לְכוּ וְנַכֵּהוּ בַלָּשׁוֹן וְאַל־נַקְשִׁיבָה אֶל־כָּל־דְּבָרָיו׃", 23.16. "כֹּה־אָמַר יְהוָה צְבָאוֹת אַל־תִּשְׁמְעוּ עַל־דִּבְרֵי הַנְּבִאִים הַנִּבְּאִים לָכֶם מַהְבִּלִים הֵמָּה אֶתְכֶם חֲזוֹן לִבָּם יְדַבֵּרוּ לֹא מִפִּי יְהוָה׃", 23.17. "אֹמְרִים אָמוֹר לִמְנַאֲצַי דִּבֶּר יְהוָה שָׁלוֹם יִהְיֶה לָכֶם וְכֹל הֹלֵךְ בִּשְׁרִרוּת לִבּוֹ אָמְרוּ לֹא־תָבוֹא עֲלֵיכֶם רָעָה׃", 23.18. "כִּי מִי עָמַד בְּסוֹד יְהוָה וְיֵרֶא וְיִשְׁמַע אֶת־דְּבָרוֹ מִי־הִקְשִׁיב דברי [דְּבָרוֹ] וַיִּשְׁמָע׃", 23.19. "הִנֵּה סַעֲרַת יְהוָה חֵמָה יָצְאָה וְסַעַר מִתְחוֹלֵל עַל רֹאשׁ רְשָׁעִים יָחוּל׃", 23.21. "לֹא־שָׁלַחְתִּי אֶת־הַנְּבִאִים וְהֵם רָצוּ לֹא־דִבַּרְתִּי אֲלֵיהֶם וְהֵם נִבָּאוּ׃", 23.22. "וְאִם־עָמְדוּ בְּסוֹדִי וְיַשְׁמִעוּ דְבָרַי אֶת־עַמִּי וִישִׁבוּם מִדַּרְכָּם הָרָע וּמֵרֹעַ מַעַלְלֵיהֶם׃", 23.23. "הַאֱלֹהֵי מִקָּרֹב אָנִי נְאֻם־יְהוָה וְלֹא אֱלֹהֵי מֵרָחֹק׃", 23.24. "אִם־יִסָּתֵר אִישׁ בַּמִּסְתָּרִים וַאֲנִי לֹא־אֶרְאֶנּוּ נְאֻם־יְהוָה הֲלוֹא אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ אֲנִי מָלֵא נְאֻם־יְהוָה׃", 23.25. "שָׁמַעְתִּי אֵת אֲשֶׁר־אָמְרוּ הַנְּבִאִים הַנִּבְּאִים בִּשְׁמִי שֶׁקֶר לֵאמֹר חָלַמְתִּי חָלָמְתִּי׃", 23.26. "עַד־מָתַי הֲיֵשׁ בְּלֵב הַנְּבִאִים נִבְּאֵי הַשָּׁקֶר וּנְבִיאֵי תַּרְמִת לִבָּם׃", 23.27. "הַחֹשְׁבִים לְהַשְׁכִּיחַ אֶת־עַמִּי שְׁמִי בַּחֲלוֹמֹתָם אֲשֶׁר יְסַפְּרוּ אִישׁ לְרֵעֵהוּ כַּאֲשֶׁר שָׁכְחוּ אֲבוֹתָם אֶת־שְׁמִי בַּבָּעַל׃", 23.28. "הַנָּבִיא אֲשֶׁר־אִתּוֹ חֲלוֹם יְסַפֵּר חֲלוֹם וַאֲשֶׁר דְּבָרִי אִתּוֹ יְדַבֵּר דְּבָרִי אֱמֶת מַה־לַתֶּבֶן אֶת־הַבָּר נְאֻם־יְהוָה׃", 23.29. "הֲלוֹא כֹה דְבָרִי כָּאֵשׁ נְאֻם־יְהוָה וּכְפַטִּישׁ יְפֹצֵץ סָלַע׃", 23.31. "הִנְנִי עַל־הַנְּבִיאִם נְאֻם־יְהוָה הַלֹּקְחִים לְשׁוֹנָם וַיִּנְאֲמוּ נְאֻם׃", 23.32. "הִנְנִי עַל־נִבְּאֵי חֲלֹמוֹת שֶׁקֶר נְאֻם־יְהוָה וַיְסַפְּרוּם וַיַּתְעוּ אֶת־עַמִּי בְּשִׁקְרֵיהֶם וּבְפַחֲזוּתָם וְאָנֹכִי לֹא־שְׁלַחְתִּים וְלֹא צִוִּיתִים וְהוֹעֵיל לֹא־יוֹעִילוּ לָעָם־הַזֶּה נְאֻם־יְהוָה׃", 23.33. "וְכִי־יִשְׁאָלְךָ הָעָם הַזֶּה אוֹ־הַנָּבִיא אוֹ־כֹהֵן לֵאמֹר מַה־מַשָּׂא יְהוָה וְאָמַרְתָּ אֲלֵיהֶם אֶת־מַה־מַשָּׂא וְנָטַשְׁתִּי אֶתְכֶם נְאֻם־יְהוָה׃", 23.34. "וְהַנָּבִיא וְהַכֹּהֵן וְהָעָם אֲשֶׁר יֹאמַר מַשָּׂא יְהוָה וּפָקַדְתִּי עַל־הָאִישׁ הַהוּא וְעַל־בֵּיתוֹ׃", 23.35. "כֹּה תֹאמְרוּ אִישׁ עַל־רֵעֵהוּ וְאִישׁ אֶל־אָחִיו מֶה־עָנָה יְהוָה וּמַה־דִּבֶּר יְהוָה׃", 23.36. "וּמַשָּׂא יְהוָה לֹא תִזְכְּרוּ־עוֹד כִּי הַמַּשָּׂא יִהְיֶה לְאִישׁ דְּבָרוֹ וַהֲפַכְתֶּם אֶת־דִּבְרֵי אֱלֹהִים חַיִּים יְהוָה צְבָאוֹת אֱלֹהֵינוּ׃", 23.37. "כֹּה תֹאמַר אֶל־הַנָּבִיא מֶה־עָנָךְ יְהוָה וּמַה־דִּבֶּר יְהוָה׃", 23.38. "וְאִם־מַשָּׂא יְהוָה תֹּאמֵרוּ לָכֵן כֹּה אָמַר יְהוָה יַעַן אֲמָרְכֶם אֶת־הַדָּבָר הַזֶּה מַשָּׂא יְהוָה וָאֶשְׁלַח אֲלֵיכֶם לֵאמֹר לֹא תֹאמְרוּ מַשָּׂא יְהוָה׃", 23.39. "לָכֵן הִנְנִי וְנָשִׁיתִי אֶתְכֶם נָשֹׁא וְנָטַשְׁתִּי אֶתְכֶם וְאֶת־הָעִיר אֲשֶׁר נָתַתִּי לָכֶם וְלַאֲבוֹתֵיכֶם מֵעַל פָּנָי׃", 1.6. "Then said I: ‘Ah, Lord GOD! behold, I cannot speak; for I am a child.’", 2.8. "The priests said not: ‘Where is the LORD?’ And they that handle the law knew Me not, and the rulers transgressed against Me; the prophets also prophesied by Baal, and walked after things that do not profit.", 8.8. "How do ye say: ‘We are wise, and the Law of the LORD is with us’? Lo, certainly in vain hath wrought the vain pen of the scribes.", 8.9. "The wise men are ashamed, they are dismayed and taken; lo, they have rejected the word of the LORD; and what wisdom is in them?.", 9.23. "But let him that glorieth glory in this, that he understandeth, and knoweth Me, That I am the LORD who exercise mercy, justice, and righteousness, in the earth; for in these things I delight, Saith the LORD.", 9.24. "Behold, the days come, saith the LORD, that I will punish all them that are circumcised in their uncircumcision:", 18.18. "Then said they: ‘Come, and let us devise devices against Jeremiah; For instruction shall not perish from the priest, Nor counsel from the wise, nor the word from the prophet. Come, and let us smite him with the tongue, And let us not give heed to any of his words.’", 23.16. "Thus saith the LORD of hosts: Hearken not unto the words of the prophets that prophesy unto you, They lead you unto vanity; They speak a vision of their own heart, And not out of the mouth of the LORD.", 23.17. "They say continually unto them that despise Me: ‘The LORD hath said: Ye shall have peace’; And unto every one that walketh in the stubbornness of his own heart they say: ‘No evil shall come upon you’;", 23.18. "For who hath stood in the council of the LORD, That he should perceive and hear His word? Who hath attended to His word, and heard it?", 23.19. "Behold, a storm of the LORD is gone forth in fury, Yea, a whirling storm; It shall whirl upon the head of the wicked.", 23.20. "The anger of the LORD shall not return, until He have executed, and till He have performed the purposes of His heart; in the end of days ye shall consider it perfectly.", 23.21. "I have not sent these prophets, yet they ran; I have not spoken to them, yet they prophesied.", 23.22. "But if they have stood in My council, Then let them cause My people to hear My words, And turn them from their evil way, And from the evil of their doings.", 23.23. "Am I a God near at hand, saith the LORD, And not a God afar off?", 23.24. "Can any hide himself in secret places That I shall not see him? saith the LORD. Do not I fill heaven and earth? Saith the LORD.", 23.25. "I have heard what the prophets have said, That prophesy lies in My name, saying: ‘I have dreamed, I have dreamed.’", 23.26. "How long shall this be? Is it in the heart of the prophets that prophesy lies, And the prophets of the deceit of their own heart?", 23.27. "That think to cause My people to forget My name By their dreams which they tell every man to his neighbour, As their fathers forgot My name for Baal.", 23.28. "The prophet that hath a dream, let him tell a dream; And he that hath My word; let him speak My word faithfully. What hath the straw to do with the wheat? Saith the LORD.", 23.29. "Is not My word like as fire? Saith the LORD; And like a hammer that breaketh the rock in pieces?", 23.30. "Therefore, behold, I am against the prophets, saith the LORD, that steal My words every one from his neighbour.", 23.31. "Behold, I am against the prophets, saith the LORD, that use there tongues and say: ‘He saith.’", 23.32. "Behold, I am against them that prophesy lying dreams, saith the LORD, and do tell them, and cause My people to err by their lies, and by their wantonness; yet I sent them not, nor commanded them; neither can they profit this people at all, saith the LORD.", 23.33. "And when this people, or the prophet, or a priest, shall ask thee, saying: ‘What is the burden of the LORD?’ then shalt thou say unto them: ‘What burden! I will cast you off, saith the LORD.’", 23.34. "And as for the prophet, and the priest, and the people, that shall say: ‘The burden of the LORD’, I will even punish that man and his house.", 23.35. "Thus shall ye say every one to his neighbour, and every one to his brother: ‘What hath the LORD answered?’ and: ‘What hath the LORD spoken?’", 23.36. "And the burden of the LORD shall ye mention no more; for every man’s own word shall be his burden; and would ye pervert the words of the living God, of the LORD of hosts our God?", 23.37. "Thus shalt thou say to the prophet: ‘What hath the LORD answered thee?’ and: ‘What hath the LORD spoken?’", 23.38. "But if ye say: ‘The burden of the LORD’; therefore thus saith the LORD: Because ye say this word: ‘The burden of the LORD’, and I have sent unto you, saying: ‘Ye shall not say: The burden of the LORD’;", 23.39. "therefore, behold, I will utterly tear you out, and I will cast you off, and the city that I gave unto you and to your fathers, away from My presence;", 23.40. "and I will bring an everlasting reproach upon you, and a perpetual shame, which shall not be forgotten",
19. Hebrew Bible, Ezekiel, 4.1-4.17, 12.22, 15.1-15.8, 16.1-16.38, 17.1-17.21, 18.2-18.3, 19.1-19.9, 23.1-23.21, 23.31-23.34, 24.2-24.13 (6th cent. BCE - 5th cent. BCE)  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 225, 229, 263
4.1. "וּמַאֲכָלְךָ אֲשֶׁר תֹּאכֲלֶנּוּ בְּמִשְׁקוֹל עֶשְׂרִים שֶׁקֶל לַיּוֹם מֵעֵת עַד־עֵת תֹּאכֲלֶנּוּ׃", 4.1. "וְאַתָּה בֶן־אָדָם קַח־לְךָ לְבֵנָה וְנָתַתָּה אוֹתָהּ לְפָנֶיךָ וְחַקּוֹתָ עָלֶיהָ עִיר אֶת־יְרוּשָׁלִָם׃", 4.2. "וְנָתַתָּה עָלֶיהָ מָצוֹר וּבָנִיתָ עָלֶיהָ דָּיֵק וְשָׁפַכְתָּ עָלֶיהָ סֹלְלָה וְנָתַתָּה עָלֶיהָ מַחֲנוֹת וְשִׂים־עָלֶיהָ כָּרִים סָבִיב׃", 4.3. "וְאַתָּה קַח־לְךָ מַחֲבַת בַּרְזֶל וְנָתַתָּה אוֹתָהּ קִיר בַּרְזֶל בֵּינְךָ וּבֵין הָעִיר וַהֲכִינֹתָה אֶת־פָּנֶיךָ אֵלֶיהָ וְהָיְתָה בַמָּצוֹר וְצַרְתָּ עָלֶיהָ אוֹת הִיא לְבֵית יִשְׂרָאֵל׃", 4.4. "וְאַתָּה שְׁכַב עַל־צִדְּךָ הַשְּׂמָאלִי וְשַׂמְתָּ אֶת־עֲוֺן בֵּית־יִשְׂרָאֵל עָלָיו מִסְפַּר הַיָּמִים אֲשֶׁר תִּשְׁכַּב עָלָיו תִּשָּׂא אֶת־עֲוֺנָם׃", 4.5. "וַאֲנִי נָתַתִּי לְךָ אֶת־שְׁנֵי עֲוֺנָם לְמִסְפַּר יָמִים שְׁלֹשׁ־מֵאוֹת וְתִשְׁעִים יוֹם וְנָשָׂאתָ עֲוֺן בֵּית־יִשְׂרָאֵל׃", 4.6. "וְכִלִּיתָ אֶת־אֵלֶּה וְשָׁכַבְתָּ עַל־צִדְּךָ הימוני [הַיְמָנִי] שֵׁנִית וְנָשָׂאתָ אֶת־עֲוֺן בֵּית־יְהוּדָה אַרְבָּעִים יוֹם יוֹם לַשָּׁנָה יוֹם לַשָּׁנָה נְתַתִּיו לָךְ׃", 4.7. "וְאֶל־מְצוֹר יְרוּשָׁלִַם תָּכִין פָּנֶיךָ וּזְרֹעֲךָ חֲשׂוּפָה וְנִבֵּאתָ עָלֶיהָ׃", 4.8. "וְהִנֵּה נָתַתִּי עָלֶיךָ עֲבוֹתִים וְלֹא־תֵהָפֵךְ מִצִּדְּךָ אֶל־צִדֶּךָ עַד־כַּלּוֹתְךָ יְמֵי מְצוּרֶךָ׃", 4.9. "וְאַתָּה קַח־לְךָ חִטִּין וּשְׂעֹרִים וּפוֹל וַעֲדָשִׁים וְדֹחַן וְכֻסְּמִים וְנָתַתָּה אוֹתָם בִּכְלִי אֶחָד וְעָשִׂיתָ אוֹתָם לְךָ לְלָחֶם מִסְפַּר הַיָּמִים אֲשֶׁר־אַתָּה שׁוֹכֵב עַל־צִדְּךָ שְׁלֹשׁ־מֵאוֹת וְתִשְׁעִים יוֹם תֹּאכֲלֶנּוּ׃", 4.11. "וּמַיִם בִּמְשׂוּרָה תִשְׁתֶּה שִׁשִּׁית הַהִין מֵעֵת עַד־עֵת תִּשְׁתֶּה׃", 4.12. "וְעֻגַת שְׂעֹרִים תֹּאכֲלֶנָּה וְהִיא בְּגֶלְלֵי צֵאַת הָאָדָם תְּעֻגֶנָה לְעֵינֵיהֶם׃", 4.13. "וַיֹּאמֶר יְהוָה כָּכָה יֹאכְלוּ בְנֵי־יִשְׂרָאֵל אֶת־לַחְמָם טָמֵא בַּגּוֹיִם אֲשֶׁר אַדִּיחֵם שָׁם׃", 4.14. "וָאֹמַר אֲהָהּ אֲדֹנָי יְהוִה הִנֵּה נַפְשִׁי לֹא מְטֻמָּאָה וּנְבֵלָה וּטְרֵפָה לֹא־אָכַלְתִּי מִנְּעוּרַי וְעַד־עַתָּה וְלֹא־בָא בְּפִי בְּשַׂר פִּגּוּל׃", 4.15. "וַיֹּאמֶר אֵלַי רְאֵה נָתַתִּי לְךָ אֶת־צפועי [צְפִיעֵי] הַבָּקָר תַּחַת גֶּלְלֵי הָאָדָם וְעָשִׂיתָ אֶת־לַחְמְךָ עֲלֵיהֶם׃", 4.16. "וַיֹּאמֶר אֵלַי בֶּן־אָדָם הִנְנִי שֹׁבֵר מַטֵּה־לֶחֶם בִּירוּשָׁלִַם וְאָכְלוּ־לֶחֶם בְּמִשְׁקָל וּבִדְאָגָה וּמַיִם בִּמְשׂוּרָה וּבְשִׁמָּמוֹן יִשְׁתּוּ׃", 4.17. "לְמַעַן יַחְסְרוּ לֶחֶם וָמָיִם וְנָשַׁמּוּ אִישׁ וְאָחִיו וְנָמַקּוּ בַּעֲוֺנָם׃", 12.22. "בֶּן־אָדָם מָה־הַמָּשָׁל הַזֶּה לָכֶם עַל־אַדְמַת יִשְׂרָאֵל לֵאמֹר יַאַרְכוּ הַיָּמִים וְאָבַד כָּל־חָזוֹן׃", 15.1. "וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃", 15.2. "בֶּן־אָדָם מַה־יִּהְיֶה עֵץ־הַגֶּפֶן מִכָּל־עֵץ הַזְּמוֹרָה אֲשֶׁר הָיָה בַּעֲצֵי הַיָּעַר׃", 15.3. "הֲיֻקַּח מִמֶּנּוּ עֵץ לַעֲשׂוֹת לִמְלָאכָה אִם־יִקְחוּ מִמֶּנּוּ יָתֵד לִתְלוֹת עָלָיו כָּל־כֶּלִי׃", 15.4. "הִנֵּה לָאֵשׁ נִתַּן לְאָכְלָה אֵת שְׁנֵי קְצוֹתָיו אָכְלָה הָאֵשׁ וְתוֹכוֹ נָחָר הֲיִצְלַח לִמְלָאכָה׃", 15.5. "הִנֵּה בִּהְיוֹתוֹ תָמִים לֹא יֵעָשֶׂה לִמְלָאכָה אַף כִּי־אֵשׁ אֲכָלַתְהוּ וַיֵּחָר וְנַעֲשָׂה עוֹד לִמְלָאכָה׃", 15.6. "לָכֵן כֹּה אָמַר אֲדֹנָי יְהוִה כַּאֲשֶׁר עֵץ־הַגֶּפֶן בְּעֵץ הַיַּעַר אֲשֶׁר־נְתַתִּיו לָאֵשׁ לְאָכְלָה כֵּן נָתַתִּי אֶת־יֹשְׁבֵי יְרוּשָׁלִָם׃", 15.7. "וְנָתַתִּי אֶת־פָּנַי בָּהֶם מֵהָאֵשׁ יָצָאוּ וְהָאֵשׁ תֹּאכְלֵם וִידַעְתֶּם כִּי־אֲנִי יְהוָה בְּשׂוּמִי אֶת־פָּנַי בָּהֶם׃", 15.8. "וְנָתַתִּי אֶת־הָאָרֶץ שְׁמָמָה יַעַן מָעֲלוּ מַעַל נְאֻם אֲדֹנָי יְהוִה׃", 16.1. "וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃", 16.1. "וָאַלְבִּישֵׁךְ רִקְמָה וָאֶנְעֲלֵךְ תָּחַשׁ וָאֶחְבְּשֵׁךְ בַּשֵּׁשׁ וַאֲכַסֵּךְ מֶשִׁי׃", 16.2. "בֶּן־אָדָם הוֹדַע אֶת־יְרוּשָׁלִַם אֶת־תּוֹעֲבֹתֶיהָ׃", 16.2. "וַתִּקְחִי אֶת־בָּנַיִךְ וְאֶת־בְּנוֹתַיִךְ אֲשֶׁר יָלַדְתְּ לִי וַתִּזְבָּחִים לָהֶם לֶאֱכוֹל הַמְעַט מתזנתך [מִתַּזְנוּתָיִךְ׃]", 16.3. "מָה אֲמֻלָה לִבָּתֵךְ נְאֻם אֲדֹנָי יְהוִה בַּעֲשׂוֹתֵךְ אֶת־כָּל־אֵלֶּה מַעֲשֵׂה אִשָּׁה־זוֹנָה שַׁלָּטֶת׃", 16.3. "וְאָמַרְתָּ כֹּה־אָמַר אֲדֹנָי יְהוִה לִירוּשָׁלִַם מְכֹרֹתַיִךְ וּמֹלְדֹתַיִךְ מֵאֶרֶץ הַכְּנַעֲנִי אָבִיךְ הָאֱמֹרִי וְאִמֵּךְ חִתִּית׃", 16.4. "וְהֶעֱלוּ עָלַיִךְ קָהָל וְרָגְמוּ אוֹתָךְ בָּאָבֶן וּבִתְּקוּךְ בְּחַרְבוֹתָם׃", 16.4. "וּמוֹלְדוֹתַיִךְ בְּיוֹם הוּלֶּדֶת אֹתָךְ לֹא־כָרַּת שָׁרֵּךְ וּבְמַיִם לֹא־רֻחַצְתְּ לְמִשְׁעִי וְהָמְלֵחַ לֹא הֻמְלַחַתְּ וְהָחְתֵּל לֹא חֻתָּלְתְּ׃", 16.5. "וַתִּגְבְּהֶינָה וַתַּעֲשֶׂינָה תוֹעֵבָה לְפָנָי וָאָסִיר אֶתְהֶן כַּאֲשֶׁר רָאִיתִי׃", 16.5. "לֹא־חָסָה עָלַיִךְ עַיִן לַעֲשׂוֹת לָךְ אַחַת מֵאֵלֶּה לְחֻמְלָה עָלָיִךְ וַתֻּשְׁלְכִי אֶל־פְּנֵי הַשָּׂדֶה בְּגֹעַל נַפְשֵׁךְ בְּיוֹם הֻלֶּדֶת אֹתָךְ׃", 16.6. "וָאֶעֱבֹר עָלַיִךְ וָאֶרְאֵךְ מִתְבּוֹסֶסֶת בְּדָמָיִךְ וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי׃", 16.6. "וְזָכַרְתִּי אֲנִי אֶת־בְּרִיתִי אוֹתָךְ בִּימֵי נְעוּרָיִךְ וַהֲקִמוֹתִי לָךְ בְּרִית עוֹלָם׃", 16.7. "רְבָבָה כְּצֶמַח הַשָּׂדֶה נְתַתִּיךְ וַתִּרְבִּי וַתִּגְדְּלִי וַתָּבֹאִי בַּעֲדִי עֲדָיִים שָׁדַיִם נָכֹנוּ וּשְׂעָרֵךְ צִמֵּחַ וְאַתְּ עֵרֹם וְעֶרְיָה׃", 16.8. "וָאֶעֱבֹר עָלַיִךְ וָאֶרְאֵךְ וְהִנֵּה עִתֵּךְ עֵת דֹּדִים וָאֶפְרֹשׂ כְּנָפִי עָלַיִךְ וָאֲכַסֶּה עֶרְוָתֵךְ וָאֶשָּׁבַע לָךְ וָאָבוֹא בִבְרִית אֹתָךְ נְאֻם אֲדֹנָי יְהוִה וַתִּהְיִי לִי׃", 16.9. "וָאֶרְחָצֵךְ בַּמַּיִם וָאֶשְׁטֹף דָּמַיִךְ מֵעָלָיִךְ וָאֲסֻכֵךְ בַּשָּׁמֶן׃", 16.11. "וָאֶעְדֵּךְ עֶדִי וָאֶתְּנָה צְמִידִים עַל־יָדַיִךְ וְרָבִיד עַל־גְּרוֹנֵךְ׃", 16.12. "וָאֶתֵּן נֶזֶם עַל־אַפֵּךְ וַעֲגִילִים עַל־אָזְנָיִךְ וַעֲטֶרֶת תִּפְאֶרֶת בְּרֹאשֵׁךְ׃", 16.13. "וַתַּעְדִּי זָהָב וָכֶסֶף וּמַלְבּוּשֵׁךְ ששי [שֵׁשׁ] וָמֶשִׁי וְרִקְמָה סֹלֶת וּדְבַשׁ וָשֶׁמֶן אכלתי [אָכָלְתְּ] וַתִּיפִי בִּמְאֹד מְאֹד וַתִּצְלְחִי לִמְלוּכָה׃", 16.14. "וַיֵּצֵא לָךְ שֵׁם בַּגּוֹיִם בְּיָפְיֵךְ כִּי כָּלִיל הוּא בַּהֲדָרִי אֲשֶׁר־שַׂמְתִּי עָלַיִךְ נְאֻם אֲדֹנָי יְהוִה׃", 16.15. "וַתִּבְטְחִי בְיָפְיֵךְ וַתִּזְנִי עַל־שְׁמֵךְ וַתִּשְׁפְּכִי אֶת־תַּזְנוּתַיִךְ עַל־כָּל־עוֹבֵר לוֹ־יֶהִי׃", 16.16. "וַתִּקְחִי מִבְּגָדַיִךְ וַתַּעֲשִׂי־לָךְ בָּמוֹת טְלֻאוֹת וַתִּזְנִי עֲלֵיהֶם לֹא בָאוֹת וְלֹא יִהְיֶה׃", 16.17. "וַתִּקְחִי כְּלֵי תִפְאַרְתֵּךְ מִזְּהָבִי וּמִכַּסְפִּי אֲשֶׁר נָתַתִּי לָךְ וַתַּעֲשִׂי־לָךְ צַלְמֵי זָכָר וַתִּזְנִי־בָם׃", 16.18. "וַתִּקְחִי אֶת־בִּגְדֵי רִקְמָתֵךְ וַתְּכַסִּים וְשַׁמְנִי וּקְטָרְתִּי נתתי [נָתַתְּ] לִפְנֵיהֶם׃", 16.19. "וְלַחְמִי אֲשֶׁר־נָתַתִּי לָךְ סֹלֶת וָשֶׁמֶן וּדְבַשׁ הֶאֱכַלְתִּיךְ וּנְתַתִּיהוּ לִפְנֵיהֶם לְרֵיחַ נִיחֹחַ וַיֶּהִי נְאֻם אֲדֹנָי יְהוִה׃", 16.21. "וַתִּשְׁחֲטִי אֶת־בָּנָי וַתִּתְּנִים בְּהַעֲבִיר אוֹתָם לָהֶם׃", 16.22. "וְאֵת כָּל־תּוֹעֲבֹתַיִךְ וְתַזְנֻתַיִךְ לֹא זכרתי [זָכַרְתְּ] אֶת־יְמֵי נְעוּרָיִךְ בִּהְיוֹתֵךְ עֵרֹם וְעֶרְיָה מִתְבּוֹסֶסֶת בְּדָמֵךְ הָיִית׃", 16.23. "וַיְהִי אַחֲרֵי כָּל־רָעָתֵךְ אוֹי אוֹי לָךְ נְאֻם אֲדֹנָי יְהוִה׃", 16.24. "וַתִּבְנִי־לָךְ גֶּב וַתַּעֲשִׂי־לָךְ רָמָה בְּכָל־רְחוֹב׃", 16.25. "אֶל־כָּל־רֹאשׁ דֶּרֶךְ בָּנִית רָמָתֵךְ וַתְּתַעֲבִי אֶת־יָפְיֵךְ וַתְּפַשְּׂקִי אֶת־רַגְלַיִךְ לְכָל־עוֹבֵר וַתַּרְבִּי אֶת־תזנתך [תַּזְנוּתָיִךְ׃]", 16.26. "וַתִּזְנִי אֶל־בְּנֵי־מִצְרַיִם שְׁכֵנַיִךְ גִּדְלֵי בָשָׂר וַתַּרְבִּי אֶת־תַּזְנֻתֵךְ לְהַכְעִיסֵנִי׃", 16.27. "וְהִנֵּה נָטִיתִי יָדִי עָלַיִךְ וָאֶגְרַע חֻקֵּךְ וָאֶתְּנֵךְ בְּנֶפֶשׁ שֹׂנְאוֹתַיִךְ בְּנוֹת פְּלִשְׁתִּים הַנִּכְלָמוֹת מִדַּרְכֵּךְ זִמָּה׃", 16.28. "וַתִּזְנִי אֶל־בְּנֵי אַשּׁוּר מִבִּלְתִּי שָׂבְעָתֵךְ וַתִּזְנִים וְגַם לֹא שָׂבָעַתְּ׃", 16.29. "וַתַּרְבִּי אֶת־תַּזְנוּתֵךְ אֶל־אֶרֶץ כְּנַעַן כַּשְׂדִּימָה וְגַם־בְּזֹאת לֹא שָׂבָעַתְּ׃", 16.31. "בִּבְנוֹתַיִךְ גַּבֵּךְ בְּרֹאשׁ כָּל־דֶּרֶךְ וְרָמָתֵךְ עשיתי [עָשִׂית] בְּכָל־רְחוֹב וְלֹא־הייתי [הָיִית] כַּזּוֹנָה לְקַלֵּס אֶתְנָן׃", 16.32. "הָאִשָּׁה הַמְּנָאָפֶת תַּחַת אִישָׁהּ תִּקַּח אֶת־זָרִים׃", 16.33. "לְכָל־זֹנוֹת יִתְּנוּ־נֵדֶה וְאַתְּ נָתַתְּ אֶת־נְדָנַיִךְ לְכָל־מְאַהֲבַיִךְ וַתִּשְׁחֳדִי אוֹתָם לָבוֹא אֵלַיִךְ מִסָּבִיב בְּתַזְנוּתָיִךְ׃", 16.34. "וַיְהִי־בָךְ הֵפֶךְ מִן־הַנָּשִׁים בְּתַזְנוּתַיִךְ וְאַחֲרַיִךְ לֹא זוּנָּה וּבְתִתֵּךְ אֶתְנָן וְאֶתְנַן לֹא נִתַּן־לָךְ וַתְּהִי לְהֶפֶךְ׃", 16.35. "לָכֵן זוֹנָה שִׁמְעִי דְּבַר־יְהוָה׃", 16.36. "כֹּה־אָמַר אֲדֹנָי יְהֹוִה יַעַן הִשָּׁפֵךְ נְחֻשְׁתֵּךְ וַתִּגָּלֶה עֶרְוָתֵךְ בְּתַזְנוּתַיִךְ עַל־מְאַהֲבָיִךְ וְעַל כָּל־גִּלּוּלֵי תוֹעֲבוֹתַיִךְ וְכִדְמֵי בָנַיִךְ אֲשֶׁר נָתַתְּ לָהֶם׃", 16.37. "לָכֵן הִנְנִי מְקַבֵּץ אֶת־כָּל־מְאַהֲבַיִךְ אֲשֶׁר עָרַבְתְּ עֲלֵיהֶם וְאֵת כָּל־אֲשֶׁר אָהַבְתְּ עַל כָּל־אֲשֶׁר שָׂנֵאת וְקִבַּצְתִּי אֹתָם עָלַיִךְ מִסָּבִיב וְגִלֵּיתִי עֶרְוָתֵךְ אֲלֵהֶם וְרָאוּ אֶת־כָּל־עֶרְוָתֵךְ׃", 16.38. "וּשְׁפַטְתִּיךְ מִשְׁפְּטֵי נֹאֲפוֹת וְשֹׁפְכֹת דָּם וּנְתַתִּיךְ דַּם חֵמָה וְקִנְאָה׃", 17.1. "וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃", 17.1. "וְהִנֵּה שְׁתוּלָה הֲתִצְלָח הֲלוֹא כְגַעַת בָּהּ רוּחַ הַקָּדִים תִּיבַשׁ יָבֹשׁ עַל־עֲרֻגֹת צִמְחָהּ תִּיבָשׁ׃", 17.2. "וּפָרַשְׂתִּי עָלָיו רִשְׁתִּי וְנִתְפַּשׂ בִּמְצוּדָתִי וַהֲבִיאוֹתִיהוּ בָבֶלָה וְנִשְׁפַּטְתִּי אִתּוֹ שָׁם מַעֲלוֹ אֲשֶׁר מָעַל־בִּי׃", 17.2. "בֶּן־אָדָם חוּד חִידָה וּמְשֹׁל מָשָׁל אֶל־בֵּית יִשְׂרָאֵל׃", 17.3. "וְאָמַרְתָּ כֹּה־אָמַר אֲדֹנָי יְהוִה הַנֶּשֶׁר הַגָּדוֹל גְּדוֹל הַכְּנָפַיִם אֶרֶךְ הָאֵבֶר מָלֵא הַנּוֹצָה אֲשֶׁר־לוֹ הָרִקְמָה בָּא אֶל־הַלְּבָנוֹן וַיִּקַּח אֶת־צַמֶּרֶת הָאָרֶז׃", 17.4. "אֵת רֹאשׁ יְנִיקוֹתָיו קָטָף וַיְבִיאֵהוּ אֶל־אֶרֶץ כְּנַעַן בְּעִיר רֹכְלִים שָׂמוֹ׃", 17.5. "וַיִּקַּח מִזֶּרַע הָאָרֶץ וַיִּתְּנֵהוּ בִּשְׂדֵה־זָרַע קָח עַל־מַיִם רַבִּים צַפְצָפָה שָׂמוֹ׃", 17.6. "וַיִּצְמַח וַיְהִי לְגֶפֶן סֹרַחַת שִׁפְלַת קוֹמָה לִפְנוֹת דָּלִיּוֹתָיו אֵלָיו וְשָׁרָשָׁיו תַּחְתָּיו יִהְיוּ וַתְּהִי לְגֶפֶן וַתַּעַשׂ בַּדִּים וַתְּשַׁלַּח פֹּארוֹת׃", 17.7. "וַיְהִי נֶשֶׁר־אֶחָד גָּדוֹל גְּדוֹל כְּנָפַיִם וְרַב־נוֹצָה וְהִנֵּה הַגֶּפֶן הַזֹּאת כָּפְנָה שָׁרֳשֶׁיהָ עָלָיו וְדָלִיּוֹתָיו שִׁלְחָה־לּוֹ לְהַשְׁקוֹת אוֹתָהּ מֵעֲרֻגוֹת מַטָּעָהּ׃", 17.8. "אֶל־שָׂדֶה טּוֹב אֶל־מַיִם רַבִּים הִיא שְׁתוּלָה לַעֲשׂוֹת עָנָף וְלָשֵׂאת פֶּרִי לִהְיוֹת לְגֶפֶן אַדָּרֶת׃", 17.9. "אֱמֹר כֹּה אָמַר אֲדֹנָי יְהֹוִה תִּצְלָח הֲלוֹא אֶת־שָׁרָשֶׁיהָ יְנַתֵּק וְאֶת־פִּרְיָהּ יְקוֹסֵס וְיָבֵשׁ כָּל־טַרְפֵּי צִמְחָהּ תִּיבָשׁ וְלֹא־בִזְרֹעַ גְּדוֹלָה וּבְעַם־רָב לְמַשְׂאוֹת אוֹתָהּ מִשָּׁרָשֶׁיהָ׃", 17.11. "וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃", 17.12. "אֱמָר־נָא לְבֵית הַמֶּרִי הֲלֹא יְדַעְתֶּם מָה־אֵלֶּה אֱמֹר הִנֵּה־בָא מֶלֶךְ־בָּבֶל יְרוּשָׁלִַם וַיִּקַּח אֶת־מַלְכָּהּ וְאֶת־שָׂרֶיהָ וַיָּבֵא אוֹתָם אֵלָיו בָּבֶלָה׃", 17.13. "וַיִּקַּח מִזֶּרַע הַמְּלוּכָה וַיִּכְרֹת אִתּוֹ בְּרִית וַיָּבֵא אֹתוֹ בְּאָלָה וְאֶת־אֵילֵי הָאָרֶץ לָקָח׃", 17.14. "לִהְיוֹת מַמְלָכָה שְׁפָלָה לְבִלְתִּי הִתְנַשֵּׂא לִשְׁמֹר אֶת־בְּרִיתוֹ לְעָמְדָהּ׃", 17.15. "וַיִּמְרָד־בּוֹ לִשְׁלֹחַ מַלְאָכָיו מִצְרַיִם לָתֶת־לוֹ סוּסִים וְעַם־רָב הֲיִצְלָח הֲיִמָּלֵט הָעֹשֵׂה אֵלֶּה וְהֵפֵר בְּרִית וְנִמְלָט׃", 17.16. "חַי־אָנִי נְאֻם אֲדֹנָי יְהוִה אִם־לֹא בִּמְקוֹם הַמֶּלֶךְ הַמַּמְלִיךְ אֹתוֹ אֲשֶׁר בָּזָה אֶת־אָלָתוֹ וַאֲשֶׁר הֵפֵר אֶת־בְּרִיתוֹ אִתּוֹ בְתוֹךְ־בָּבֶל יָמוּת׃", 17.17. "וְלֹא בְחַיִל גָּדוֹל וּבְקָהָל רָב יַעֲשֶׂה אוֹתוֹ פַרְעֹה בַּמִּלְחָמָה בִּשְׁפֹּךְ סֹלְלָה וּבִבְנוֹת דָּיֵק לְהַכְרִית נְפָשׁוֹת רַבּוֹת׃", 17.18. "וּבָזָה אָלָה לְהָפֵר בְּרִית וְהִנֵּה נָתַן יָדוֹ וְכָל־אֵלֶּה עָשָׂה לֹא יִמָּלֵט׃", 17.19. "לָכֵן כֹּה־אָמַר אֲדֹנָי יְהוִה חַי־אָנִי אִם־לֹא אָלָתִי אֲשֶׁר בָּזָה וּבְרִיתִי אֲשֶׁר הֵפִיר וּנְתַתִּיו בְּרֹאשׁוֹ׃", 17.21. "וְאֵת כָּל־מברחו [מִבְרָחָיו] בְּכָל־אֲגַפָּיו בַּחֶרֶב יִפֹּלוּ וְהַנִּשְׁאָרִים לְכָל־רוּחַ יִפָּרֵשׂוּ וִידַעְתֶּם כִּי אֲנִי יְהוָה דִּבַּרְתִּי׃", 18.2. "הַנֶּפֶשׁ הַחֹטֵאת הִיא תָמוּת בֵּן לֹא־יִשָּׂא בַּעֲוֺן הָאָב וְאָב לֹא יִשָּׂא בַּעֲוֺן הַבֵּן צִדְקַת הַצַּדִּיק עָלָיו תִּהְיֶה וְרִשְׁעַת רשע [הָרָשָׁע] עָלָיו תִּהְיֶה׃", 18.2. "מַה־לָּכֶם אַתֶּם מֹשְׁלִים אֶת־הַמָּשָׁל הַזֶּה עַל־אַדְמַת יִשְׂרָאֵל לֵאמֹר אָבוֹת יֹאכְלוּ בֹסֶר וְשִׁנֵּי הַבָּנִים תִּקְהֶינָה׃", 18.3. "לָכֵן אִישׁ כִּדְרָכָיו אֶשְׁפֹּט אֶתְכֶם בֵּית יִשְׂרָאֵל נְאֻם אֲדֹנָי יְהוִה שׁוּבוּ וְהָשִׁיבוּ מִכָּל־פִּשְׁעֵיכֶם וְלֹא־יִהְיֶה לָכֶם לְמִכְשׁוֹל עָוֺן׃", 18.3. "חַי־אָנִי נְאֻם אֲדֹנָי יְהוִה אִם־יִהְיֶה לָכֶם עוֹד מְשֹׁל הַמָּשָׁל הַזֶּה בְּיִשְׂרָאֵל׃", 19.1. "וְאַתָּה שָׂא קִינָה אֶל־נְשִׂיאֵי יִשְׂרָאֵל׃", 19.1. "אִמְּךָ כַגֶּפֶן בְּדָמְךָ עַל־מַיִם שְׁתוּלָה פֹּרִיָּה וַעֲנֵפָה הָיְתָה מִמַּיִם רַבִּים׃", 19.2. "וְאָמַרְתָּ מָה אִמְּךָ לְבִיָּא בֵּין אֲרָיוֹת רָבָצָה בְּתוֹךְ כְּפִרִים רִבְּתָה גוּרֶיהָ׃", 19.3. "וַתַּעַל אֶחָד מִגֻּרֶיהָ כְּפִיר הָיָה וַיִּלְמַד לִטְרָף־טֶרֶף אָדָם אָכָל׃", 19.4. "וַיִּשְׁמְעוּ אֵלָיו גּוֹיִם בְּשַׁחְתָּם נִתְפָּשׂ וַיְבִאֻהוּ בַחַחִים אֶל־אֶרֶץ מִצְרָיִם׃", 19.5. "וַתֵּרֶא כִּי נוֹחֲלָה אָבְדָה תִּקְוָתָהּ וַתִּקַּח אֶחָד מִגֻּרֶיהָ כְּפִיר שָׂמָתְהוּ׃", 19.6. "וַיִּתְהַלֵּךְ בְּתוֹךְ־אֲרָיוֹת כְּפִיר הָיָה וַיִּלְמַד לִטְרָף־טֶרֶף אָדָם אָכָל׃", 19.7. "וַיֵּדַע אַלְמְנוֹתָיו וְעָרֵיהֶם הֶחֱרִיב וַתֵּשַׁם אֶרֶץ וּמְלֹאָהּ מִקּוֹל שַׁאֲגָתוֹ׃", 19.8. "וַיִּתְּנוּ עָלָיו גּוֹיִם סָבִיב מִמְּדִינוֹת וַיִּפְרְשׂוּ עָלָיו רִשְׁתָּם בְּשַׁחְתָּם נִתְפָּשׂ׃", 19.9. "וַיִּתְּנֻהוּ בַסּוּגַר בַּחַחִים וַיְבִאֻהוּ אֶל־מֶלֶךְ בָּבֶל יְבִאֻהוּ בַּמְּצֹדוֹת לְמַעַן לֹא־יִשָּׁמַע קוֹלוֹ עוֹד אֶל־הָרֵי יִשְׂרָאֵל׃", 23.1. "הֵמָּה גִּלּוּ עֶרְוָתָהּ בָּנֶיהָ וּבְנוֹתֶיהָ לָקָחוּ וְאוֹתָהּ בַּחֶרֶב הָרָגוּ וַתְּהִי־שֵׁם לַנָּשִׁים וּשְׁפוּטִים עָשׂוּ בָהּ׃", 23.1. "וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃", 23.2. "וַתַּעְגְּבָה עַל פִּלַגְשֵׁיהֶם אֲשֶׁר בְּשַׂר־חֲמוֹרִים בְּשָׂרָם וְזִרְמַת סוּסִים זִרְמָתָם׃", 23.2. "בֶּן־אָדָם שְׁתַּיִם נָשִׁים בְּנוֹת אֵם־אַחַת הָיוּ׃", 23.3. "וַתִּזְנֶינָה בְמִצְרַיִם בִּנְעוּרֵיהֶן זָנוּ שָׁמָּה מֹעֲכוּ שְׁדֵיהֶן וְשָׁם עִשּׂוּ דַּדֵּי בְּתוּלֵיהֶן׃", 23.3. "עָשֹׂה אֵלֶּה לָךְ בִּזְנוֹתֵךְ אַחֲרֵי גוֹיִם עַל אֲשֶׁר־נִטְמֵאת בְּגִלּוּלֵיהֶם׃", 23.4. "וּשְׁמוֹתָן אָהֳלָה הַגְּדוֹלָה וְאָהֳלִיבָה אֲחוֹתָהּ וַתִּהְיֶינָה לִי וַתֵּלַדְנָה בָּנִים וּבָנוֹת וּשְׁמוֹתָן שֹׁמְרוֹן אָהֳלָה וִירוּשָׁלִַם אָהֳלִיבָה׃", 23.4. "וְאַף כִּי תִשְׁלַחְנָה לַאֲנָשִׁים בָּאִים מִמֶּרְחָק אֲשֶׁר מַלְאָךְ שָׁלוּחַ אֲלֵיהֶם וְהִנֵּה־בָאוּ לַאֲשֶׁר רָחַצְתְּ כָּחַלְתְּ עֵינַיִךְ וְעָדִית עֶדִי׃", 23.5. "וַתִּזֶן אָהֳלָה תַּחְתָּי וַתַּעְגַּב עַל־מְאַהֲבֶיהָ אֶל־אַשּׁוּר קְרוֹבִים׃", 23.6. "לְבֻשֵׁי תְכֵלֶת פַּחוֹת וּסְגָנִים בַּחוּרֵי חֶמֶד כֻּלָּם פָּרָשִׁים רֹכְבֵי סוּסִים׃", 23.7. "וַתִּתֵּן תַּזְנוּתֶיהָ עֲלֵיהֶם מִבְחַר בְּנֵי־אַשּׁוּר כֻּלָּם וּבְכֹל אֲשֶׁר־עָגְבָה בְּכָל־גִּלּוּלֵיהֶם נִטְמָאָה׃", 23.8. "וְאֶת־תַּזְנוּתֶיהָ מִמִּצְרַיִם לֹא עָזָבָה כִּי אוֹתָהּ שָׁכְבוּ בִנְעוּרֶיהָ וְהֵמָּה עִשּׂוּ דַּדֵּי בְתוּלֶיהָ וַיִּשְׁפְּכוּ תַזְנוּתָם עָלֶיהָ׃", 23.9. "לָכֵן נְתַתִּיהָ בְּיַד־מְאַהֲבֶיהָ בְּיַד בְּנֵי אַשּׁוּר אֲשֶׁר עָגְבָה עֲלֵיהֶם׃", 23.11. "וַתֵּרֶא אֲחוֹתָהּ אָהֳלִיבָה וַתַּשְׁחֵת עַגְבָתָהּ מִמֶּנָּה וְאֶת־תַּזְנוּתֶיהָ מִזְּנוּנֵי אֲחוֹתָהּ׃", 23.12. "אֶל־בְּנֵי אַשּׁוּר עָגָבָה פַּחוֹת וּסְגָנִים קְרֹבִים לְבֻשֵׁי מִכְלוֹל פָּרָשִׁים רֹכְבֵי סוּסִים בַּחוּרֵי חֶמֶד כֻּלָּם׃", 23.13. "וָאֵרֶא כִּי נִטְמָאָה דֶּרֶךְ אֶחָד לִשְׁתֵּיהֶן׃", 23.14. "וַתּוֹסֶף אֶל־תַּזְנוּתֶיהָ וַתֵּרֶא אַנְשֵׁי מְחֻקֶּה עַל־הַקִּיר צַלְמֵי כשדיים [כַשְׂדִּים] חֲקֻקִים בַּשָּׁשַׁר׃", 23.15. "חֲגוֹרֵי אֵזוֹר בְּמָתְנֵיהֶם סְרוּחֵי טְבוּלִים בְּרָאשֵׁיהֶם מַרְאֵה שָׁלִשִׁים כֻּלָּם דְּמוּת בְּנֵי־בָבֶל כַּשְׂדִּים אֶרֶץ מוֹלַדְתָּם׃", 23.16. "ותעגב [וַתַּעְגְּבָה] עֲלֵיהֶם לְמַרְאֵה עֵינֶיהָ וַתִּשְׁלַח מַלְאָכִים אֲלֵיהֶם כַּשְׂדִּימָה׃", 23.17. "וַיָּבֹאוּ אֵלֶיהָ בְנֵי־בָבֶל לְמִשְׁכַּב דֹּדִים וַיְטַמְּאוּ אוֹתָהּ בְּתַזְנוּתָם וַתִּטְמָא־בָם וַתֵּקַע נַפְשָׁהּ מֵהֶם׃", 23.18. "וַתְּגַל תַּזְנוּתֶיהָ וַתְּגַל אֶת־עֶרְוָתָהּ וַתֵּקַע נַפְשִׁי מֵעָלֶיהָ כַּאֲשֶׁר נָקְעָה נַפְשִׁי מֵעַל אֲחוֹתָהּ׃", 23.19. "וַתַּרְבֶּה אֶת־תַּזְנוּתֶיהָ לִזְכֹּר אֶת־יְמֵי נְעוּרֶיהָ אֲשֶׁר זָנְתָה בְּאֶרֶץ מִצְרָיִם׃", 23.21. "וַתִּפְקְדִי אֵת זִמַּת נְעוּרָיִךְ בַּעְשׂוֹת מִמִּצְרַיִם דַּדַּיִךְ לְמַעַן שְׁדֵי נְעוּרָיִךְ׃", 23.31. "בְּדֶרֶךְ אֲחוֹתֵךְ הָלָכְתְּ וְנָתַתִּי כוֹסָהּ בְּיָדֵךְ׃", 23.32. "כֹּה אָמַר אֲדֹנָי יְהֹוִה כּוֹס אֲחוֹתֵךְ תִּשְׁתִּי הָעֲמֻקָּה וְהָרְחָבָה תִּהְיֶה לִצְחֹק וּלְלַעַג מִרְבָּה לְהָכִיל׃", 23.33. "שִׁכָּרוֹן וְיָגוֹן תִּמָּלֵאִי כּוֹס שַׁמָּה וּשְׁמָמָה כּוֹס אֲחוֹתֵךְ שֹׁמְרוֹן׃", 23.34. "וְשָׁתִית אוֹתָהּ וּמָצִית וְאֶת־חֲרָשֶׂיהָ תְּגָרֵמִי וְשָׁדַיִךְ תְּנַתֵּקִי כִּי אֲנִי דִבַּרְתִּי נְאֻם אֲדֹנָי יְהוִה׃", 24.2. "בֶּן־אָדָם כתוב־[כְּתָב־] לְךָ אֶת־שֵׁם הַיּוֹם אֶת־עֶצֶם הַיּוֹם הַזֶּה סָמַךְ מֶלֶךְ־בָּבֶל אֶל־יְרוּשָׁלִַם בְּעֶצֶם הַיּוֹם הַזֶּה׃", 24.2. "וָאֹמַר אֲלֵיהֶם דְּבַר־יְהוָה הָיָה אֵלַי לֵאמֹר׃", 24.3. "וּמְשֹׁל אֶל־בֵּית־הַמֶּרִי מָשָׁל וְאָמַרְתָּ אֲלֵיהֶם כֹּה אָמַר אֲדֹנָי יְהוִה שְׁפֹת הַסִּיר שְׁפֹת וְגַם־יְצֹק בּוֹ מָיִם׃", 24.4. "אֱסֹף נְתָחֶיהָ אֵלֶיהָ כָּל־נֵתַח טוֹב יָרֵךְ וְכָתֵף מִבְחַר עֲצָמִים מַלֵּא׃", 24.5. "מִבְחַר הַצֹּאן לָקוֹחַ וְגַם דּוּר הָעֲצָמִים תַּחְתֶּיהָ רַתַּח רְתָחֶיהָ גַּם־בָּשְׁלוּ עֲצָמֶיהָ בְּתוֹכָהּ׃", 24.6. "לָכֵן כֹּה־אָמַר אֲדֹנָי יְהֹוִה אוֹי עִיר הַדָּמִים סִיר אֲשֶׁר חֶלְאָתָה בָהּ וְחֶלְאָתָהּ לֹא יָצְאָה מִמֶּנָּה לִנְתָחֶיהָ לִנְתָחֶיהָ הוֹצִיאָהּ לֹא־נָפַל עָלֶיהָ גּוֹרָל׃", 24.7. "כִּי דָמָהּ בְּתוֹכָהּ הָיָה עַל־צְחִיחַ סֶלַע שָׂמָתְהוּ לֹא שְׁפָכַתְהוּ עַל־הָאָרֶץ לְכַסּוֹת עָלָיו עָפָר׃", 24.8. "לְהַעֲלוֹת חֵמָה לִנְקֹם נָקָם נָתַתִּי אֶת־דָּמָהּ עַל־צְחִיחַ סָלַע לְבִלְתִּי הִכָּסוֹת׃", 24.9. "לָכֵן כֹּה אָמַר אֲדֹנָי יְהוִה אוֹי עִיר הַדָּמִים גַּם־אֲנִי אַגְדִּיל הַמְּדוּרָה׃", 24.11. "וְהַעֲמִידֶהָ עַל־גֶּחָלֶיהָ רֵקָה לְמַעַן תֵּחַם וְחָרָה נְחֻשְׁתָּהּ וְנִתְּכָה בְתוֹכָהּ טֻמְאָתָהּ תִּתֻּם חֶלְאָתָהּ׃", 24.12. "תְּאֻנִים הֶלְאָת וְלֹא־תֵצֵא מִמֶּנָּה רַבַּת חֶלְאָתָהּ בְּאֵשׁ חֶלְאָתָהּ׃", 24.13. "בְּטֻמְאָתֵךְ זִמָּה יַעַן טִהַרְתִּיךְ וְלֹא טָהַרְתְּ מִטֻּמְאָתֵךְ לֹא תִטְהֲרִי־עוֹד עַד־הֲנִיחִי אֶת־חֲמָתִי בָּךְ׃", 4.1. "Thou also, son of man, take thee a tile, and lay it before thee, and trace upon it a city, even Jerusalem;", 4.2. "and lay siege against it, and build forts against it, and cast up a mound against it; set camps also against it, and set battering rams against it round about.", 4.3. "And take thou unto thee an iron griddle, and set it for a wall of iron between thee and the city; and set thy face toward it, and it shall be besieged, and thou shalt lay siege against it. This shall be a sign to the house of Israel.", 4.4. "Moreover lie thou upon thy left side, and lay the iniquity of the house of Israel upon it; according to the number of the days that thou shalt lie upon it, thou shalt bear their iniquity.", 4.5. "For I have appointed the years of their iniquity to be unto thee a number of days, even three hundred and ninety days; so shalt thou bear the iniquity of the house of Israel.", 4.6. "And again, when thou hast accomplished these, thou shalt lie on thy right side, and shalt bear the iniquity of the house of Judah; forty days, each day for a year, have I appointed it unto thee.", 4.7. "And thou shalt set thy face toward the siege of Jerusalem, with thine arm uncovered; and thou shalt prophesy against it.", 4.8. "And, behold, I lay bands upon thee, and thou shalt not turn thee from one side to another, till thou hast accomplished the days of thy siege.", 4.9. "Take thou also unto thee wheat, and barley, and beans, and lentils, and millet, and spelt, and put them in one vessel, and make thee bread thereof; according to the number of the days that thou shalt lie upon thy side, even three hundred and ninety days, shalt thou eat thereof.", 4.10. "And thy food which thou shalt eat shall be by weight, twenty shekels a day; from time to time shalt thou eat it.", 4.11. "Thou shalt drink also water by measure, the sixth part of a hin; from time to time shalt thou drink.", 4.12. "And thou shalt eat it as barley cakes, and thou shalt bake it in their sight with dung that cometh out of man.’", 4.13. "And the LORD said: ‘Even thus shall the children of Israel eat their bread unclean, among the nations whither I will drive them.’", 4.14. "Then said I: ‘Ah Lord GOD! behold, my soul hath not been polluted; for from my youth up even till now have I not eaten of that which dieth of itself, or is torn of beasts; neither came there abhorred flesh into my mouth.’", 4.15. "Then He said unto me: ‘See, I have given thee cow’s dung for man’s dung, and thou shalt prepare thy bread thereon.’", 4.16. "Moreover He said unto me: ‘Son of man, behold, I will break the staff of bread in Jerusalem, and they shall eat bread by weight, and with anxiety; and they shall drink water by measure, and in appalment;", 4.17. "that they may want bread and water, and be appalled one with another, and pine away in their iniquity.", 12.22. "’Son of man, what is that proverb that ye have in the land of Israel, saying: The days are prolonged, and every vision faileth?", 15.1. "And the word of the LORD came unto me, saying:", 15.2. "’Son of man, what is the vine-tree more than any tree, the vine branch which grew up among the trees of the forest?", 15.3. "Shall wood be taken thereof to make any work? or will men take a pin of it to hang any vessel thereon?", 15.4. "Behold, it is cast into the fire for fuel; the fire hath devoured both the ends of it, and the midst of it is singed; is it profitable for any work?", 15.5. "Behold, when it was whole, it was meet for no work; how much less, when the fire hath devoured it, and it is singed, shall it yet be meet for any work?", 15.6. "Therefore thus saith the Lord GOD: As the vine-tree among the trees of the forest, which I have given to the fire for fuel, so do I give the inhabitants of Jerusalem.", 15.7. "And I will set My face against them; out of the fire are they come forth, and the fire shall devour them; and ye shall know that I am the LORD, when I set My face against them.", 15.8. "And I will make the land desolate, because they have acted treacherously, saith the Lord GOD.’", 16.1. "Again the word of the LORD came unto me, saying:", 16.2. "’Son of man, cause Jerusalem to know her abominations,", 16.3. "and say: Thus saith the Lord GOD unto Jerusalem: Thine origin and thy nativity is of the land of the Canaanite; the Amorite was thy father, and thy mother was a Hittite.", 16.4. "And as for thy nativity, in the day thou wast born thy navel was not cut, neither wast thou washed in water for cleansing; thou was not salted at all, nor swaddled at all.", 16.5. "No eye pitied thee, to do any of these unto thee, to have compassion upon thee; but thou wast cast out in the open field in the loathsomeness of thy person, in the day that thou wast born.", 16.6. "And when I passed by thee, and saw thee wallowing in thy blood, I said unto thee: In thy blood, live; yea, I said unto thee: In thy blood, live;", 16.7. "I cause thee to increase, even as the growth of the field. And thou didst increase and grow up, and thou camest to excellent beauty: thy breasts were fashioned, and thy hair was grown; yet thou wast naked and bare.", 16.8. "Now when I passed by thee, and looked upon thee, and, behold, thy time was the time of love, I spread my skirt over thee, and covered thy nakedness; yea, I swore unto thee, and entered into a covet with thee, saith the Lord GOD, and thou becamest Mine.", 16.9. "Then washed I thee with water; yea, I cleansed away thy blood from thee, and I anointed thee with oil.", 16.10. "I clothed thee also with richly woven work, and shod thee with sealskin, and I wound fine linen about thy head, and covered thee with silk.", 16.11. "I decked thee also with ornaments, and I put bracelets upon thy hands, and a chain on thy neck.", 16.12. "And I put a ring upon thy nose, and earrings in thine ears, and a beautiful crown upon thy head.", 16.13. "Thus wast thou decked with gold and silver; and thy raiment was of fine linen, and silk, and richly woven work; thou didst eat fine flour, and honey, and oil; and thou didst wax exceeding beautiful, and thou wast meet for royal estate.", 16.14. "And thy renown went forth among the nations for thy beauty; for it was perfect, through My splendour which I had put upon thee, saith the Lord GOD.", 16.15. "But thou didst trust in thy beauty and play the harlot because of thy renown, and didst pour out thy harlotries on every one that passed by; his it was.", 16.16. "And thou didst take of thy garments, and didst make for thee high places decked with divers colours, and didst play the harlot upon them; the like things shall not come, neither shall it be so.", 16.17. "Thou didst also take thy fair jewels of My gold and of My silver, which I had given thee, and madest for thee images of men, and didst play the harlot with them;", 16.18. "and thou didst take thy richly woven garments and cover them, and didst set Mine oil and Mine incense before them.", 16.19. "My bread also which I gave thee, fine flour, and oil, and honey, wherewith I fed thee, thou didst even set it before them for a sweet savour, and thus it was; saith the Lord GOD.", 16.20. "Moreover thou hast taken thy sons and thy daughters, whom thou hast borne unto Me, and these hast thou sacrificed unto them to be devoured. Were thy harlotries a small matter,", 16.21. "that thou hast slain My children, and delivered them up, in setting them apart unto them?", 16.22. "And in all thine abominations and thy harlotries thou hast not remembered the days of thy youth, when thou wast naked and bare, and wast wallowing in thy blood.", 16.23. "And it came to pass after all thy wickedness—woe, woe unto thee! saith the Lord GOD—", 16.24. "that thou hast built unto thee an eminent place, and hast made thee a lofty place in every street.", 16.25. "Thou hast built thy lofty place at every head of the way, and hast made thy beauty an abomination, and hast opened thy feet to every one that passed by, and multiplied thy harlotries.", 16.26. "Thou hast also played the harlot with the Egyptians, thy neighbours, great of flesh; and hast multiplied thy harlotry, to provoke Me.", 16.27. "Behold, therefore I have stretched out My hand over thee, and have diminished thine allowance, and delivered thee unto the will of them that hate thee, the daughters of the Philistines, that are ashamed of thy lewd way.", 16.28. "Thou hast played the harlot also with the Assyrians, without having enough; yea, thou hast played the harlot with them, and yet thou wast not satisfied.", 16.29. "Thou hast moreover multiplied thy harlotry with the land of traffic, even with Chaldea; and yet thou didst not have enough herewith.", 16.30. "How weak is thy heart, saith the Lord GOD, seeing thou doest all these things, the work of a wanton harlot;", 16.31. "in that thou buildest thine eminent place in the head of every way, and makest thy lofty place in every street; and hast not been as a harlot that enhanceth her hire.", 16.32. "Thou wife that committest adultery, that takest strangers instead of thy husband—", 16.33. "to all harlots gifts are given; but thou hast given thy gifts to all thy lovers, and hast bribed them to come unto thee from every side in thy harlotries.", 16.34. "And the contrary is in thee from other women, in that thou didst solicit to harlotry, and wast not solicited; and in that thou givest hire, and no hire is given unto thee, thus thou art contrary.", 16.35. "Wherefore, O harlot, hear the word of the LORD!", 16.36. "Thus saith the Lord GOD: Because thy filthiness was poured out, and thy nakedness uncovered through thy harlotries with thy lovers; and because of all the idols of thy abominations, and for the blood of thy children, that thou didst give unto them;", 16.37. "therefore behold, I will gather all thy lovers, unto whom thou hast been pleasant, and all them that thou hast loved, with all them that thou hast hated; I will even gather them against thee from every side, and will uncover thy nakedness unto them, that they may see all thy nakedness.", 16.38. "And I will judge thee, as women that break wedlock and shed blood are judged; and I will bring upon thee the blood of fury and jealousy.", 17.1. "And the word of the LORD came unto me, saying:", 17.2. "’Son of man, put forth a riddle, and speak a parable unto the house of Israel,", 17.3. "and say: Thus saith the Lord GOD: A great eagle with great wings And long pinions, Full of feathers, which had divers colours, Came unto Lebanon, And took the top of the cedar;", 17.4. "He cropped off the topmost of the young twigs thereof, And carried it into a land of traffic; He set it in a city of merchants.", 17.5. "He took also of the seed of the land, And planted it in a fruitful soil; He placed it beside many waters, He set it as a slip.", 17.6. "And it grew, and became a spreading vine of low stature, Whose tendrils might turn toward him, And the roots thereof be under him; So it became a vine, and brought forth branches, And shot forth sprigs.", 17.7. "There was also another great eagle with great wings And many feathers; And, behold, this vine did bend Its roots toward him, And shot forth its branches toward him, from the beds of its plantation, That he might water it.", 17.8. "It was planted in a good soil By many waters, That it might bring forth branches, and that it might bear fruit, That it might be a stately vine.", 17.9. "Say thou: Thus saith the Lord GOD: Shall it prosper? Shall he not pull up the roots thereof, And cut off the fruit thereof, that it wither, Yea, wither in all its sprouting leaves? Neither shall great power or much people be at hand When it is plucked up by the roots thereof.", 17.10. "Yea, behold, being planted, shall it prosper? Shall it not utterly wither, when the east wind toucheth it? In the beds where it grew it shall wither.’", 17.11. "Moreover the word of the LORD came unto me, saying:", 17.12. "’Say now to the rebellious house: Know ye not what these things mean? tell them: Behold, the king of Babylon came to Jerusalem, and took the king thereof, and the princes thereof, and brought them to him to Babylon;", 17.13. "and he took of the seed royal, and made a covet with him, and brought him under an oath, and the mighty of the land he took away;", 17.14. "that his might be a lowly kingdom, that it might not lift itself up, but that by keeping his covet it might stand.", 17.15. "But he rebelled against him in sending his ambassadors into Egypt, that they might give him horses and much people. Shall he prosper? shall he escape that doeth such things? shall he break the covet, and yet escape?", 17.16. "As I live, saith the Lord GOD, surely in the place where the king dwelleth that made him king, whose oath he despised, and whose covet he broke, even with him in the midst of Babylon he shall die.", 17.17. "Neither shall Pharaoh with his mighty army and great company succour him in the war, when they cast up mounds and build forts, to cut off many souls;", 17.18. "seeing he hath despised the oath by breaking the covet, when, lo, he had given his hand, and hath done all these things, he shall not escape.", 17.19. "Therefore thus saith the Lord GOD: As I live, surely Mine oath that he hath despised, and My covet that he hath broken, I will even bring it upon his own head.", 17.20. "And I will spread My net upon him, and he shall be taken in My snare, and I will bring him to Babylon, and will plead with him there for his treachery that he hath committed against Me.", 17.21. "And all his mighty men in all his bands shall fall by the sword, and they that remain shall be scattered toward every wind; and ye shall know that I the LORD have spoken it.", 18.2. "’What mean ye, that ye use this proverb in the land of Israel, saying: The fathers have eaten sour grapes, And the children’s teeth are set on edge?", 18.3. "As I live, saith the Lord GOD, ye shall not have occasion any more to use this proverb in Israel.", 19.1. "Moreover, take thou up a lamentation for the princes of Israel,", 19.2. "and say: How was thy mother a lioness; Among lions she couched, In the midst of the young lions She reared her whelps!", 19.3. "And she brought up one of her whelps, He became a young lion; And he learned to catch the prey, He devoured men.", 19.4. "Then the nations assembled against him, He was taken in their pit; And they brought him with hooks Unto the land of Egypt.", 19.5. "Now when she saw that she was disappointed, And her hope was lost, Then she took another of her whelps, And made him a young lion.", 19.6. "And he went up and down among the lions, He became a young lion; And he learned to catch the prey, He devoured men.", 19.7. "And he knew their castles, And laid waste their cities; And the land was desolate, And the fulness thereof, Because of the noise of his roaring.", 19.8. "Then the nations cried out against him On every side from the provinces; And they spread their net over him, He was taken in their pit.", 19.9. "And they put him in a cage with hooks, And brought him to the king of Babylon; That they might bring him into strongholds, So that his voice should no more be heard Upon the mountains of Israel.", 23.1. "And the word of the LORD came unto me, saying:", 23.2. "’Son of man, there were two women, the daughters of one mother;", 23.3. "and they committed harlotries in Egypt; they committed harlotries in their youth; there were their bosoms pressed, and there their virgin breasts were bruised.", 23.4. "And the names of them were Oholah the elder, and Oholibah her sister; and they became Mine, and they bore sons and daughters. And as for their names, Samaria is Oholah, and Jerusalem Oholibah.", 23.5. "And Oholah played the harlot when she was Mine; and she doted on her lovers, on the Assyrians, warriors,", 23.6. "clothed with blue, governors and rulers, handsome young men all of them, horsemen riding upon horses.", 23.7. "And she bestowed her harlotries upon them, the choicest men of Assyria all of them; and on whomsoever she doted, with all their idols she defiled herself.", 23.8. "Neither hath she left her harlotries brought from Egypt; for in her youth they lay with her, and they bruised her virgin breasts; and they poured out their lust upon her.", 23.9. "Wherefore I delivered her into the hand of her lovers, into the hand of the Assyrians, upon whom she doted.", 23.10. "These uncovered her nakedness; they took her sons and her daughters, and her they slew with the sword; and she became a byword among women, for judgments were executed upon her.", 23.11. "And her sister Oholibah saw this, yet was she more corrupt in her doting than she, and in her harlotries more than her sister in her harlotries.", 23.12. "She doted upon the Assyrians, governors and rulers, warriors, clothed most gorgeously, horsemen riding upon horses, all of them handsome young men.", 23.13. "And I saw that she was defiled; they both took one way.", 23.14. "And she increased her harlotries; for she saw men portrayed upon the wall, the images of the Chaldeans portrayed with vermilion,", 23.15. "girded with girdles upon their loins, with pendant turbans upon their heads, all of them captains to look upon, the likeness of the sons of Babylon, even of Chaldea, the land of their nativity.", 23.16. "And as soon as she saw them she doted upon them, and sent messengers unto them into Chaldea.", 23.17. "And the Babylonians came to her into the bed of love, and they defiled her with their lust; and she was polluted with them, and her soul was alienated from them.", 23.18. "So she uncovered her harlotries, and uncovered her nakedness; then My soul was alienated from her, like as My soul was alienated from her sister.", 23.19. "Yet she multiplied her harlotries, remembering the days of her youth, wherein she had played the harlot in the land of Egypt.", 23.20. "And she doted upon concubinage with them, whose flesh is as the flesh of asses, and whose issue is like the issue of horses.", 23.21. "Thus thou didst call to remembrance the lewdness of thy youth, when they from Egypt bruised thy breasts for the bosom of thy youth.", 23.31. "In the way of thy sister hast thou walked; therefore will I give her cup into thy hand.", 23.32. "Thus saith the Lord GOD: Thou shalt drink of thy sister’s cup, Which is deep and large; Thou shalt be for a scorn and a derision; It is full to the uttermost.", 23.33. "Thou shalt be filled with drunkenness and sorrow, With the cup of astonishment and appalment, With the cup of thy sister Samaria.", 23.34. "Thou shalt even drink it and drain it, And thou shalt craunch the sherds thereof, And shalt tear thy breasts; For I have spoken it, Saith the Lord GOD.", 24.2. "’Son of man, write thee the name of the day, even of this selfsame day; this selfsame day the king of Babylon hath invested Jerusalem.", 24.3. "And utter a parable concerning the rebellious house, and say unto them: Thus saith the Lord GOD: Set on the pot, set it on, And also pour water into it;", 24.4. "Gather into it the pieces belonging to it, Even every good piece, the thigh, and the shoulder; Fill it with the choice bones.", 24.5. "Take the choice of the flock, And pile also the bones under it; Make it boil well, That the bones thereof may also be seethed in the midst of it.", 24.6. "Wherefore thus saith the Lord GOD: Woe to the bloody city, to the pot whose filth is therein, and whose filth is not gone out of it! bring it out piece by piece; no lot is fallen upon it.", 24.7. "For her blood is in the midst of her; she set it upon the bare rock; she poured it not upon the ground, to cover it with dust;", 24.8. "that it might cause fury to come up, that vengeance might be taken, I have set her blood upon the bare rock, that it should not be covered.", 24.9. "Therefore thus saith the Lord GOD: Woe to the bloody city! I also will make the pile great,", 24.10. "heaping on the wood, kindling the fire, that the flesh may be consumed; and preparing the mixture, that the bones also may be burned;", 24.11. "then will I set it empty upon the coals thereof, that it may be hot, and the bottom thereof may burn, and that the impurity of it may be molten in it, that the filth of it may be consumed", 24.12. "It hath wearied itself with toil; yet its great filth goeth not forth out of it, yea, its noisome filth.", 24.13. "Because of thy filthy lewdness, because I have purged thee and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have satisfied My fury upon thee.",
20. Aeschylus, Agamemnon, 1070-1223, 1624, 274-275, 1069 (6th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 156
1069. ἐγὼ δʼ, ἐποικτίρω γάρ, οὐ θυμώσομαι. 1069. But I, — for I compassionate, — will chafe not.
21. Aeschylus, Prometheus Bound, 645-667, 669-673, 668 (6th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 250
668. κεραυνόν, ὃς πᾶν ἐξαϊστώσοι γένος.
22. Euripides, Bacchae, 1075-1085, 576-577, 579-641, 778-795, 578 (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 261
578. τίς ὅδε, τίς ὅδε πόθεν ὁ κέλαδος
23. Hebrew Bible, Ecclesiastes, 5.3, 5.7 (5th cent. BCE - 2nd cent. BCE)  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 235
5.3. "כַּאֲשֶׁר תִּדֹּר נֶדֶר לֵאלֹהִים אַל־תְּאַחֵר לְשַׁלְּמוֹ כִּי אֵין חֵפֶץ בַּכְּסִילִים אֵת אֲשֶׁר־תִּדֹּר שַׁלֵּם׃", 5.7. "אִם־עֹשֶׁק רָשׁ וְגֵזֶל מִשְׁפָּט וָצֶדֶק תִּרְאֶה בַמְּדִינָה אַל־תִּתְמַהּ עַל־הַחֵפֶץ כִּי גָבֹהַּ מֵעַל גָּבֹהַ שֹׁמֵר וּגְבֹהִים עֲלֵיהֶם׃", 5.3. "When thou vowest a vow unto God, defer not to pay it; for He hath no pleasure in fools; pay that which thou vowest.", 5.7. "If thou seest the oppression of the poor, and the violent perverting of justice and righteousness in the state, marvel not at the matter; for one higher than the high watcheth, and there are higher than they.",
24. Herodotus, Histories, None (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 221, 222, 258
1.53. The Lydians who were to bring these gifts to the temples were instructed by Croesus to inquire of the oracles whether he was to send an army against the Persians and whether he was to add an army of allies. ,When the Lydians came to the places where they were sent, they presented the offerings, and inquired of the oracles, in these words: “Croesus, king of Lydia and other nations, believing that here are the only true places of divination among men, endows you with such gifts as your wisdom deserves. And now he asks you whether he is to send an army against the Persians, and whether he is to add an army of allies.” ,Such was their inquiry; and the judgment given to Croesus by each of the two oracles was the same: namely, that if he should send an army against the Persians he would destroy a great empire. And they advised him to discover the mightiest of the Greeks and make them his friends.
25. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 231
26. Plato, Critias, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 249
27. Aristophanes, Birds, 955-995 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 221, 250
995. γεωμετρῆσαι βούλομαι τὸν ἀέρα
28. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •divine speech, enigmatic •divine speech, enigmatic, graeco-roman debate •divine speech, enigmatic, jewish and early christian debate Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 239
29. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •divine speech, enigmatic •divine speech, enigmatic, jewish and early christian debate Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 242
72c. ἔσχεν τοῦ τι σαφὲς σημαίνειν. ἡ δʼ αὖ τοῦ γείτονος αὐτῷ σύστασις καὶ ἕδρα σπλάγχνου γέγονεν ἐξ ἀριστερᾶς χάριν ἐκείνου, τοῦ παρέχειν αὐτὸ λαμπρὸν ἀεὶ καὶ καθαρόν, οἷον κατόπτρῳ παρεσκευασμένον καὶ ἕτοιμον ἀεὶ παρακείμενον ἐκμαγεῖον. διὸ δὴ καὶ ὅταν τινὲς ἀκαθαρσίαι γίγνωνται διὰ νόσους σώματος περὶ τὸ ἧπαρ, πάντα ἡ σπληνὸς καθαίρουσα αὐτὰ δέχεται μανότης, ἅτε κοίλου καὶ ἀναίμου ὑφανθέντος· 72c. clear significance.
30. Aristophanes, Knights, 1000-1002, 1004-1089, 110-235, 960-999, 1003 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 221, 250
1003. οὑμοὶ μέν εἰσι Βάκιδος. οἱ δὲ σοὶ τίνος;
31. Aristophanes, Peace, 1070-1101, 1103-1110, 1102 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 221, 250
1102. ἔγχει δὴ σπονδὴν καὶ τῶν σπλάγχνων φέρε δευρί.
32. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 249
61a. καὶ ἐπικελεύειν, ὥσπερ οἱ τοῖς θέουσι διακελευόμενοι, καὶ ἐμοὶ οὕτω τὸ ἐνύπνιον ὅπερ ἔπραττον τοῦτο ἐπικελεύειν, μουσικὴν ποιεῖν, ὡς φιλοσοφίας μὲν οὔσης μεγίστης μουσικῆς, ἐμοῦ δὲ τοῦτο πράττοντος. νῦν δ’ ἐπειδὴ ἥ τε δίκη ἐγένετο καὶ ἡ τοῦ θεοῦ ἑορτὴ διεκώλυέ με ἀποθνῄσκειν, ἔδοξε χρῆναι, εἰ ἄρα πολλάκις μοι προστάττοι τὸ ἐνύπνιον ταύτην τὴν δημώδη μουσικὴν ποιεῖν, μὴ ἀπειθῆσαι αὐτῷ ἀλλὰ ποιεῖν: ἀσφαλέστερον γὰρ εἶναι μὴ ἀπιέναι πρὶν ἀφοσιώσασθαι 61a. to do what I was doing already and that just as people encourage runners by cheering, so the dream was encouraging me to do what I was doing, that is, to make music, because philosophy was the greatest kind of music and I was working at that. But now, after the trial and while the festival of the god delayed my execution, I thought, in case the repeated dream really meant to tell me to make this which is ordinarily called music, I ought to do so and not to disobey. For I thought it was safer not to go hence
33. Euripides, Iphigenia At Aulis, 1580-1596, 89-91, 1597 (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 229
34. Apollonius of Rhodes, Argonautica, 4.1308-4.1329, 4.1363-4.1379, 4.1550-4.1553, 4.1731-4.1745, 4.1755-4.1764 (3rd cent. BCE - 3rd cent. BCE)  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 255
4.1308. ἀλλά σφεας ἐλέηραν ἀμηχανίῃ μινύθοντας 4.1309. ἡρῷσσαι, Λιβύης τιμήοροι, αἵ ποτʼ Λ̓θήνην, 4.1310. ἦμος ὅτʼ ἐκ πατρὸς κεφαλῆς θόρε παμφαίνουσα, 4.1311. ἀντόμεναι Τρίτωνος ἐφʼ ὕδασι χυτλώσαντο. 4.1312. ἔνδιον ἦμαρ ἔην, περὶ δʼ ὀξύταται θέρον αὐγαὶ 4.1313. ἠελίου Λιβύην· αἱ δὲ σχεδὸν Λἰσονίδαο 4.1314. ἔσταν, ἕλον δʼ ἀπὸ χερσὶ καρήατος ἠρέμα πέπλον. 4.1315. αὐτὰρ ὅγʼ εἰς ἑτέρωσε παλιμπετὲς ὄμματʼ ἔνεικεν, 4.1316. δαίμονας αἰδεσθείς· αὐτὸν δέ μιν ἀμφαδὸν οἶον 4.1317. μειλιχίοις ἐπέεσσιν ἀτυζόμενον προσέειπον· 4.1318. ‘κάμμορε, τίπτʼ ἐπὶ τόσσον ἀμηχανίῃ βεβόλησαι; 4.1319. ἴδμεν ἐποιχομένους χρύσεον δέρος· ἴδμεν ἕκαστα 4.1320. ὑμετέρων καμάτων, ὅσʼ ἐπὶ χθονός, ὅσσα τʼ ἐφʼ ὑγρὴν 4.1321. πλαζόμενοι κατὰ πόντον ὑπέρβια ἔργʼ ἐκάμεσθε. 4.1322. οἰοπόλοι δʼ εἰμὲν χθόνιαι θεαὶ αὐδήεσσαι, 4.1323. ἡρῷσσαι, Λιβύης τιμήοροι ἠδὲ θύγατρες. 4.1324. ἀλλʼ ἄνα· μηδʼ ἔτι τοῖον ὀιζύων ἀκάχησο· 4.1325. ἄνστησον δʼ ἑτάρους. εὖτʼ ἂν δέ τοι Ἀμφιτρίτη 4.1326. ἅρμα Ποσειδάωνος ἐύτροχον αὐτίκα λύσῃ, 4.1327. δή ῥα τότε σφετέρῃ ἀπὸ μητέρι τίνετʼ ἀμοιβὴν 4.1328. ὧν ἔκαμεν δηρὸν κατὰ νηδύος ὔμμε φέρουσα· 4.1329. καί κεν ἔτʼ ἠγαθέην ἐς Ἀχαιίδα νοστήσαιτε.’ 4.1363. ὧς ἔφαθʼ· οἱ δʼ ἄρα πάντες ἐθάμβεον εἰσαΐοντες. 4.1364. ἔνθα τὸ μήκιστον τεράων Μινύῃσιν ἐτύχθη. 4.1365. ἐξ ἁλὸς ἤπειρόνδε πελώριος ἔκθορεν ἵππος, 4.1366. ἀμφιλαφής, χρυσέῃσι μετήορος αὐχένα χαίταις· 4.1367. ῥίμφα δὲ σεισάμενος γυίων ἄπο νήχυτον ἅλμην 4.1368. ὦρτο θέειν, πνοιῇ ἴκελος πόδας. αἶψα δὲ Πηλεὺς 4.1369. γηθήσας ἑτάροισιν ὁμηγερέεσσι μετηύδα· 4.1370. ‘ἅρματα μὲν δή φημι Ποσειδάωνος ἔγωγε 4.1371. ἤδη νῦν ἀλόχοιο φίλης ὑπὸ χερσὶ λελύσθαι· 4.1372. μητέρα δʼ οὐκ ἄλλην προτιόσσομαι, ἠέ περ αὐτὴν 4.1373. νῆα πέλειν· ἦ γὰρ κατὰ νηδύος ἄμμε φέρουσα 4.1374. νωλεμὲς ἀργαλέοισιν ὀιζύει καμάτοισιν. 4.1375. ἀλλά μιν ἀστεμφεῖ τε βίῃ καὶ ἀτειρέσιν ὤμοις 4.1376. ὑψόθεν ἀνθέμενοι ψαμαθώδεος ἔνδοθι γαίης 4.1377. οἴσομεν, ᾗ προτέρωσε ταχὺς πόδας ἤλασεν ἵππος. 4.1378. οὐ γὰρ ὅγε ξηρὴν ὑποδύσεται· ἴχνια δʼ ἡμῖν 4.1379. σημανέειν τινʼ ἔολπα μυχὸν καθύπερθε θαλάσσης.’ 4.1550. καὶ τοὶ μὲν Φοίβου κτέρας ἵδρυον ἐν χθονὶ βάντες· 4.1551. τοῖσιν δʼ αἰζηῷ ἐναλίγκιος ἀντεβόλησεν 4.1552. τρίτων εὐρυβίης, γαίης δʼ ἀνὰ βῶλον ἀείρας 4.1553. ξείνιʼ ἀριστήεσσι προΐσχετο, φώνησέν τε· 4.1731. ἀλλʼ ὅτε δὴ κἀκεῖθεν ὑπεύδια πείσματʼ ἔλυσαν, 4.1732. μνήσατʼ ἔπειτʼ Εὔφημος ὀνείρατος ἐννυχίοιο, 4.1733. ἁζόμενος Μαίης υἷα κλυτόν. εἴσατο γάρ οἱ 4.1734. δαιμονίη βῶλαξ ἐπιμάστιος ᾧ ἐν ἀγοστῷ 4.1735. ἄρδεσθαι λευκῇσιν ὑπαὶ λιβάδεσσι γάλακτος, 4.1736. ἐκ δὲ γυνὴ βώλοιο πέλειν ὀλίγης περ ἐούσης 4.1737. παρθενικῇ ἰκέλη· μίχθη δέ οἱ ἐν φιλότητι 4.1738. ἄσχετον ἱμερθείς· ὀλοφύρετο δʼ ἠύτε κούρην 4.1739. ζευξάμενος, τήν τʼ αὐτὸς ἑῷ ἀτίταλλε γάλακτι· 4.1740. ἡ δέ ἑ μειλιχίοισι παρηγορέεσκʼ ἐπέεσσιν· 4.1741. ‘Τρίτωνος γένος εἰμί, τεῶν τροφός, ὦ φίλε, παίδων, 4.1742. οὐ κούρη· τρίτων γὰρ ἐμοὶ Λιβύη τε τοκῆες. 4.1743. ἀλλά με Νηρῆος παρακάτθεο παρθενικῇσιν 4.1744. ἂμ πέλαγος ναίειν Ἀνάφης σχεδόν· εἶμι δʼ ἐς αὐγὰς 4.1745. ἠελίου μετόπισθε, τεοῖς νεπόδεσσιν ἑτοίμη.’ 4.1755. ὧς ἔφατʼ· οὐδʼ ἁλίωσεν ὑπόκρισιν Αἰσονίδαο 4.1756. Εὔφημος· βῶλον δέ, θεοπροπίῃσιν ἰανθείς, 4.1757. ἧκεν ὑποβρυχίην. τῆς δʼ ἔκτοθι νῆσος ἀέρθη 4.1758. καλλίστη, παίδων ἱερὴ τροφὸς Εὐφήμοιο, 4.1759. οἳ πρὶν μέν ποτε δὴ Σιντηίδα Λῆμνον ἔναιον, 4.1760. Λήμνου τʼ ἐξελαθέντες ὑπʼ ἀνδράσι Τυρσηνοῖσιν 4.1761. Σπάρτην εἰσαφίκανον ἐφέστιοι· ἐκ δὲ λιπόντας 4.1762. Σπάρτην Αὐτεσίωνος ἐὺς πάις ἤγαγε Θήρας 4.1763. καλλίστην ἐπὶ νῆσον, ἀμείψατο δʼ οὔνομα Θήρης 4.1764. ἐξ ἕθεν. ἀλλὰ τὰ μὲν μετόπιν γένετʼ Εὐφήμοιο.
35. Septuagint, Ecclesiasticus (Siracides), 24.1-24.34, 34.1-34.8, 39.3, 51.23 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 233, 235
24.1. Wisdom will praise herself,and will glory in the midst of her people. 24.1. In the holy tabernacle I ministered before him,and so I was established in Zion. 24.2. In the assembly of the Most High she will open her mouth,and in the presence of his host she will glory: 24.2. For the remembrance of me is sweeter than honey,and my inheritance sweeter than the honeycomb. 24.3. "I came forth from the mouth of the Most High,and covered the earth like a mist. 24.3. I went forth like a canal from a river and like a water channel into a garden. 24.4. I dwelt in high places,and my throne was in a pillar of cloud. 24.5. Alone I have made the circuit of the vault of heaven and have walked in the depths of the abyss. 24.6. In the waves of the sea, in the whole earth,and in every people and nation I have gotten a possession. 24.7. Among all these I sought a resting place;I sought in whose territory I might lodge. 24.8. "Then the Creator of all things gave me a commandment,and the one who created me assigned a place for my tent. And he said, `Make your dwelling in Jacob,and in Israel receive your inheritance. 24.9. From eternity, in the beginning, he created me,and for eternity I shall not cease to exist. 24.11. In the beloved city likewise he gave me a resting place,and in Jerusalem was my dominion. 24.12. So I took root in an honored people,in the portion of the Lord, who is their inheritance. 24.13. "I grew tall like a cedar in Lebanon,and like a cypress on the heights of Hermon. 24.14. I grew tall like a palm tree in En-gedi,and like rose plants in Jericho;like a beautiful olive tree in the field,and like a plane tree I grew tall. 24.15. Like cassia and camels thorn I gave forth the aroma of spices,and like choice myrrh I spread a pleasant odor,like galbanum, onycha, and stacte,and like the fragrance of frankincense in the tabernacle. 24.16. Like a terebinth I spread out my branches,and my branches are glorious and graceful. 24.17. Like a vine I caused loveliness to bud,and my blossoms became glorious and abundant fruit. 24.19. "Come to me, you who desire me,and eat your fill of my produce. 24.21. Those who eat me will hunger for more,and those who drink me will thirst for more. 24.22. Whoever obeys me will not be put to shame,and those who work with my help will not sin." 24.23. All this is the book of the covet of the Most High God,the law which Moses commanded us as an inheritance for the congregations of Jacob. 24.25. It fills men with wisdom, like the Pishon,and like the Tigris at the time of the first fruits. 24.26. It makes them full of understanding, like the Euphrates,and like the Jordan at harvest time. 24.27. It makes instruction shine forth like light,like the Gihon at the time of vintage. 24.28. Just as the first man did not know her perfectly,the last one has not fathomed her; 24.29. for her thought is more abundant than the sea,and her counsel deeper than the great abyss. 24.31. I said, "I will water my orchard and drench my garden plot";and lo, my canal became a river,and my river became a sea. 24.32. I will again make instruction shine forth like the dawn,and I will make it shine afar; 24.33. I will again pour out teaching like prophecy,and leave it to all future generations. 24.34. Observe that I have not labored for myself alone,but for all who seek instruction. 34.1. A man of no understanding has vain and false hopes,and dreams give wings to fools. 34.1. He that is inexperienced knows few things,but he that has traveled acquires much cleverness. 34.2. As one who catches at a shadow and pursues the wind,so is he who gives heed to dreams. 34.2. Like one who kills a son before his fathers eyes is the man who offers a sacrifice from the property of the poor. 34.3. The vision of dreams is this against that,the likeness of a face confronting a face. 34.4. From an unclean thing what will be made clean?And from something false what will be true? 34.5. Divinations and omens and dreams are folly,and like a woman in travail the mind has fancies. 34.6. Unless they are sent from the Most High as a visitation,do not give your mind to them. 34.7. For dreams have deceived many,and those who put their hope in them have failed. 34.8. Without such deceptions the law will be fulfilled,and wisdom is made perfect in truthful lips. 39.3. he will seek out the hidden meanings of proverbs and be at home with the obscurities of parables. 39.3. the teeth of wild beasts, and scorpions and vipers,and the sword that punishes the ungodly with destruction; 51.23. Draw near to me, you who are untaught,and lodge in my school.
36. Hebrew Bible, Daniel, 1.17, 2.30, 4.16, 5.1-5.31, 7.13-7.14, 7.25, 9.2, 9.20-9.27, 12.7 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •nan Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 226, 227, 240
1.17. "וְהַיְלָדִים הָאֵלֶּה אַרְבַּעְתָּם נָתַן לָהֶם הָאֱלֹהִים מַדָּע וְהַשְׂכֵּל בְּכָל־סֵפֶר וְחָכְמָה וְדָנִיֵּאל הֵבִין בְּכָל־חָזוֹן וַחֲלֹמוֹת׃", 4.16. "אֱדַיִן דָּנִיֵּאל דִּי־שְׁמֵהּ בֵּלְטְשַׁאצַּר אֶשְׁתּוֹמַם כְּשָׁעָה חֲדָה וְרַעְיֹנֹהִי יְבַהֲלֻנֵּהּ עָנֵה מַלְכָּא וְאָמַר בֵּלְטְשַׁאצַּר חֶלְמָא וּפִשְׁרֵא אַל־יְבַהֲלָךְ עָנֵה בֵלְטְשַׁאצַּר וְאָמַר מראי [מָרִי] חֶלְמָא לשנאיך [לְשָׂנְאָךְ] וּפִשְׁרֵהּ לעריך [לְעָרָךְ׃]", 5.1. "בֵּלְשַׁאצַּר מַלְכָּא עֲבַד לְחֶם רַב לְרַבְרְבָנוֹהִי אֲלַף וְלָקֳבֵל אַלְפָּא חַמְרָא שָׁתֵה׃", 5.1. "מַלְכְּתָא לָקֳבֵל מִלֵּי מַלְכָּא וְרַבְרְבָנוֹהִי לְבֵית מִשְׁתְּיָא עללת [עַלַּת] עֲנָת מַלְכְּתָא וַאֲמֶרֶת מַלְכָּא לְעָלְמִין חֱיִי אַל־יְבַהֲלוּךְ רַעְיוֹנָךְ וְזִיוָיךְ אַל־יִשְׁתַּנּוֹ׃", 5.2. "וּכְדִי רִם לִבְבֵהּ וְרוּחֵהּ תִּקְפַת לַהֲזָדָה הָנְחַת מִן־כָּרְסֵא מַלְכוּתֵהּ וִיקָרָה הֶעְדִּיוּ מִנֵּהּ׃", 5.2. "בֵּלְשַׁאצַּר אֲמַר בִּטְעֵם חַמְרָא לְהַיְתָיָה לְמָאנֵי דַּהֲבָא וְכַסְפָּא דִּי הַנְפֵּק נְבוּכַדְנֶצַּר אֲבוּהִי מִן־הֵיכְלָא דִּי בִירוּשְׁלֶם וְיִשְׁתּוֹן בְּהוֹן מַלְכָּא וְרַבְרְבָנוֹהִי שֵׁגְלָתֵהּ וּלְחֵנָתֵהּ׃", 5.3. "בֵּאדַיִן הַיְתִיו מָאנֵי דַהֲבָא דִּי הַנְפִּקוּ מִן־הֵיכְלָא דִּי־בֵית אֱלָהָא דִּי בִירוּשְׁלֶם וְאִשְׁתִּיו בְּהוֹן מַלְכָּא וְרַבְרְבָנוֹהִי שֵׁגְלָתֵהּ וּלְחֵנָתֵהּ׃", 5.3. "בֵּהּ בְּלֵילְיָא קְטִיל בֵּלְאשַׁצַּר מַלְכָּא כשדיא [כַשְׂדָּאָה׃]", 5.4. "אִשְׁתִּיו חַמְרָא וְשַׁבַּחוּ לֵאלָהֵי דַּהֲבָא וְכַסְפָּא נְחָשָׁא פַרְזְלָא אָעָא וְאַבְנָא׃", 5.5. "בַּהּ־שַׁעֲתָה נפקו [נְפַקָה] אֶצְבְּעָן דִּי יַד־אֱנָשׁ וְכָתְבָן לָקֳבֵל נֶבְרַשְׁתָּא עַל־גִּירָא דִּי־כְתַל הֵיכְלָא דִּי מַלְכָּא וּמַלְכָּא חָזֵה פַּס יְדָה דִּי כָתְבָה׃", 5.6. "אֱדַיִן מַלְכָּא זִיוֺהִי שְׁנוֹהִי וְרַעיֹנֹהִי יְבַהֲלוּנֵּהּ וְקִטְרֵי חַרְצֵהּ מִשְׁתָּרַיִן וְאַרְכֻבָּתֵהּ דָּא לְדָא נָקְשָׁן׃", 5.7. "קָרֵא מַלְכָּא בְּחַיִל לְהֶעָלָה לְאָשְׁפַיָּא כשדיא [כַּשְׂדָּאֵי] וְגָזְרַיָּא עָנֵה מַלְכָּא וְאָמַר לְחַכִּימֵי בָבֶל דִּי כָל־אֱנָשׁ דִּי־יִקְרֵה כְּתָבָה דְנָה וּפִשְׁרֵהּ יְחַוִּנַּנִי אַרְגְּוָנָא יִלְבַּשׁ והמונכא [וְהַמְנִיכָא] דִי־דַהֲבָא עַל־צַוְּארֵהּ וְתַלְתִּי בְמַלְכוּתָא יִשְׁלַט׃", 5.8. "אֱדַיִן עללין [עָלִּין] כֹּל חַכִּימֵי מַלְכָּא וְלָא־כָהֲלִין כְּתָבָא לְמִקְרֵא ופשרא [וּפִשְׁרֵהּ] לְהוֹדָעָה לְמַלְכָּא׃", 5.9. "אֱדַיִן מַלְכָּא בֵלְשַׁאצַּר שַׂגִּיא מִתְבָּהַל וְזִיוֺהִי שָׁנַיִן עֲלוֹהִי וְרַבְרְבָנוֹהִי מִשְׁתַּבְּשִׁין׃", 5.11. "אִיתַי גְּבַר בְּמַלְכוּתָךְ דִּי רוּחַ אֱלָהִין קַדִּישִׁין בֵּהּ וּבְיוֹמֵי אֲבוּךְ נַהִירוּ וְשָׂכְלְתָנוּ וְחָכְמָה כְּחָכְמַת־אֱלָהִין הִשְׁתְּכַחַת בֵּהּ וּמַלְכָּא נְבֻכַדְנֶצַּר אֲבוּךְ רַב חַרְטֻמִּין אָשְׁפִין כַּשְׂדָּאִין גָּזְרִין הֲקִימֵהּ אֲבוּךְ מַלְכָּא׃", 5.12. "כָּל־קֳבֵל דִּי רוּחַ יַתִּירָה וּמַנְדַּע וְשָׂכְלְתָנוּ מְפַשַּׁר חֶלְמִין וַאַחֲוָיַת אֲחִידָן וּמְשָׁרֵא קִטְרִין הִשְׁתְּכַחַת בֵּהּ בְּדָנִיֵּאל דִּי־מַלְכָּא שָׂם־שְׁמֵהּ בֵּלְטְשַׁאצַּר כְּעַן דָּנִיֵּאל יִתְקְרֵי וּפִשְׁרָה יְהַחֲוֵה׃", 5.13. "בֵּאדַיִן דָּנִיֵּאל הֻעַל קֳדָם מַלְכָּא עָנֵה מַלְכָּא וְאָמַר לְדָנִיֵּאל אנתה־[אַנְתְּ־] הוּא דָנִיֵּאל דִּי־מִן־בְּנֵי גָלוּתָא דִּי יְהוּד דִּי הַיְתִי מַלְכָּא אַבִי מִן־יְהוּד׃", 5.14. "וְשִׁמְעֵת עליך [עֲלָךְ] דִּי רוּחַ אֱלָהִין בָּךְ וְנַהִירוּ וְשָׂכְלְתָנוּ וְחָכְמָה יַתִּירָה הִשְׁתְּכַחַת בָּךְ׃", 5.15. "וּכְעַן הֻעַלּוּ קָדָמַי חַכִּימַיָּא אָשְׁפַיָּא דִּי־כְתָבָה דְנָה יִקְרוֹן וּפִשְׁרֵהּ לְהוֹדָעֻתַנִי וְלָא־כָהֲלִין פְּשַׁר־מִלְּתָא לְהַחֲוָיָה׃", 5.16. "וַאֲנָה שִׁמְעֵת עליך [עֲלָךְ] דִּי־תוכל [תִיכּוּל] פִּשְׁרִין לְמִפְשַׁר וְקִטְרִין לְמִשְׁרֵא כְּעַן הֵן תוכל [תִּכוּל] כְּתָבָא לְמִקְרֵא וּפִשְׁרֵהּ לְהוֹדָעֻתַנִי אַרְגְּוָנָא תִלְבַּשׁ והמונכא [וְהַמְנִיכָא] דִי־דַהֲבָא עַל־צַוְּארָךְ וְתַלְתָּא בְמַלְכוּתָא תִּשְׁלַט׃", 5.17. "בֵּאדַיִן עָנֵה דָנִיֵּאל וְאָמַר קֳדָם מַלְכָּא מַתְּנָתָךְ לָךְ לֶהֶוְיָן וּנְבָזְבְּיָתָךְ לְאָחֳרָן הַב בְּרַם כְּתָבָא אֶקְרֵא לְמַלְכָּא וּפִשְׁרָא אֲהוֹדְעִנֵּהּ׃", 5.18. "אנתה [אַנְתְּ] מַלְכָּא אֱלָהָא עליא [עִלָּאָה] מַלְכוּתָא וּרְבוּתָא וִיקָרָא וְהַדְרָה יְהַב לִנְבֻכַדְנֶצַּר אֲבוּךְ׃", 5.19. "וּמִן־רְבוּתָא דִּי יְהַב־לֵהּ כֹּל עַמְמַיָּא אֻמַיָּא וְלִשָּׁנַיָּא הֲווֹ זאעין [זָיְעִין] וְדָחֲלִין מִן־קֳדָמוֹהִי דִּי־הֲוָה צָבֵא הֲוָא קָטֵל וְדִי־הֲוָה צָבֵא הֲוָה מַחֵא וְדִי־הֲוָה צָבֵא הֲוָה מָרִים וְדִי־הֲוָה צָבֵא הֲוָה מַשְׁפִּיל׃", 5.21. "וּמִן־בְּנֵי אֲנָשָׁא טְרִיד וְלִבְבֵהּ עִם־חֵיוְתָא שוי [שַׁוִּיְו] וְעִם־עֲרָדַיָּא מְדוֹרֵהּ עִשְׂבָּא כְתוֹרִין יְטַעֲמוּנֵּהּ וּמִטַּל שְׁמַיָּא גִּשְׁמֵהּ יִצְטַבַּע עַד דִּי־יְדַע דִּי־שַׁלִּיט אֱלָהָא עליא [עִלָּאָה] בְּמַלְכוּת אֲנָשָׁא וּלְמַן־דִּי יִצְבֵּה יְהָקֵים עליה [עֲלַהּ׃]", 5.22. "ואנתה [וְאַנְתְּ] בְּרֵהּ בֵּלְשַׁאצַּר לָא הַשְׁפֵּלְתְּ לִבְבָךְ כָּל־קֳבֵל דִּי כָל־דְּנָה יְדַעְתָּ׃", 5.23. "וְעַל מָרֵא־שְׁמַיָּא הִתְרוֹמַמְתָּ וּלְמָאנַיָּא דִי־בַיְתֵהּ הַיְתִיו קדמיך [קָדָמָךְ] ואנתה [וְאַנְתְּ] ורברבניך [וְרַבְרְבָנָךְ] שֵׁגְלָתָךְ וּלְחֵנָתָךְ חַמְרָא שָׁתַיִן בְּהוֹן וְלֵאלָהֵי כַסְפָּא־וְדַהֲבָא נְחָשָׁא פַרְזְלָא אָעָא וְאַבְנָא דִּי לָא־חָזַיִן וְלָא־שָׁמְעִין וְלָא יָדְעִין שַׁבַּחְתָּ וְלֵאלָהָא דִּי־נִשְׁמְתָךְ בִּידֵהּ וְכָל־אֹרְחָתָךְ לֵהּ לָא הַדַּרְתָּ׃", 5.24. "בֵּאדַיִן מִן־קֳדָמוֹהִי שְׁלִיַחַ פַּסָּא דִי־יְדָא וּכְתָבָא דְנָה רְשִׁים׃", 5.25. "וּדְנָה כְתָבָא דִּי רְשִׁים מְנֵא מְנֵא תְּקֵל וּפַרְסִין׃", 5.26. "דְּנָה פְּשַׁר־מִלְּתָא מְנֵא מְנָה־אֱלָהָא מַלְכוּתָךְ וְהַשְׁלְמַהּ׃", 5.27. "תְּקֵל תְּקִילְתָּה בְמֹאזַנְיָא וְהִשְׁתְּכַחַתְּ חַסִּיר׃", 5.28. "פְּרֵס פְּרִיסַת מַלְכוּתָךְ וִיהִיבַת לְמָדַי וּפָרָס׃", 5.29. "בֵּאדַיִן אֲמַר בֵּלְשַׁאצַּר וְהַלְבִּישׁוּ לְדָנִיֵּאל אַרְגְּוָנָא והמונכא [וְהַמְנִיכָא] דִי־דַהֲבָא עַל־צַוְּארֵהּ וְהַכְרִזוּ עֲלוֹהִי דִּי־לֶהֱוֵא שַׁלִּיט תַּלְתָּא בְּמַלְכוּתָא׃", 7.13. "חָזֵה הֲוֵית בְּחֶזְוֵי לֵילְיָא וַאֲרוּ עִם־עֲנָנֵי שְׁמַיָּא כְּבַר אֱנָשׁ אָתֵה הֲוָה וְעַד־עַתִּיק יוֹמַיָּא מְטָה וּקְדָמוֹהִי הַקְרְבוּהִי׃", 7.14. "וְלֵהּ יְהִיב שָׁלְטָן וִיקָר וּמַלְכוּ וְכֹל עַמְמַיָּא אֻמַיָּא וְלִשָּׁנַיָּא לֵהּ יִפְלְחוּן שָׁלְטָנֵהּ שָׁלְטָן עָלַם דִּי־לָא יֶעְדֵּה וּמַלְכוּתֵהּ דִּי־לָא תִתְחַבַּל׃", 7.25. "וּמִלִּין לְצַד עליא [עִלָּאָה] יְמַלִּל וּלְקַדִּישֵׁי עֶלְיוֹנִין יְבַלֵּא וְיִסְבַּר לְהַשְׁנָיָה זִמְנִין וְדָת וְיִתְיַהֲבוּן בִּידֵהּ עַד־עִדָּן וְעִדָּנִין וּפְלַג עִדָּן׃", 9.2. "בִּשְׁנַת אַחַת לְמָלְכוֹ אֲנִי דָּנִיֵּאל בִּינֹתִי בַּסְּפָרִים מִסְפַּר הַשָּׁנִים אֲשֶׁר הָיָה דְבַר־יְהוָה אֶל־יִרְמִיָה הַנָּבִיא לְמַלֹּאות לְחָרְבוֹת יְרוּשָׁלִַם שִׁבְעִים שָׁנָה׃", 9.2. "וְעוֹד אֲנִי מְדַבֵּר וּמִתְפַּלֵּל וּמִתְוַדֶּה חַטָּאתִי וְחַטַּאת עַמִּי יִשְׂרָאֵל וּמַפִּיל תְּחִנָּתִי לִפְנֵי יְהוָה אֱלֹהַי עַל הַר־קֹדֶשׁ אֱלֹהָי׃", 9.21. "וְעוֹד אֲנִי מְדַבֵּר בַּתְּפִלָּה וְהָאִישׁ גַּבְרִיאֵל אֲשֶׁר רָאִיתִי בֶחָזוֹן בַּתְּחִלָּה מֻעָף בִּיעָף נֹגֵעַ אֵלַי כְּעֵת מִנְחַת־עָרֶב׃", 9.22. "וַיָּבֶן וַיְדַבֵּר עִמִּי וַיֹּאמַר דָּנִיֵּאל עַתָּה יָצָאתִי לְהַשְׂכִּילְךָ בִינָה׃", 9.23. "בִּתְחִלַּת תַּחֲנוּנֶיךָ יָצָא דָבָר וַאֲנִי בָּאתִי לְהַגִּיד כִּי חֲמוּדוֹת אָתָּה וּבִין בַּדָּבָר וְהָבֵן בַּמַּרְאֶה׃", 9.24. "שָׁבֻעִים שִׁבְעִים נֶחְתַּךְ עַל־עַמְּךָ וְעַל־עִיר קָדְשֶׁךָ לְכַלֵּא הַפֶּשַׁע ולחתם [וּלְהָתֵם] חטאות [חַטָּאת] וּלְכַפֵּר עָוֺן וּלְהָבִיא צֶדֶק עֹלָמִים וְלַחְתֹּם חָזוֹן וְנָבִיא וְלִמְשֹׁחַ קֹדֶשׁ קָדָשִׁים׃", 9.25. "וְתֵדַע וְתַשְׂכֵּל מִן־מֹצָא דָבָר לְהָשִׁיב וְלִבְנוֹת יְרוּשָׁלִַם עַד־מָשִׁיחַ נָגִיד שָׁבֻעִים שִׁבְעָה וְשָׁבֻעִים שִׁשִּׁים וּשְׁנַיִם תָּשׁוּב וְנִבְנְתָה רְחוֹב וְחָרוּץ וּבְצוֹק הָעִתִּים׃", 9.26. "וְאַחֲרֵי הַשָּׁבֻעִים שִׁשִּׁים וּשְׁנַיִם יִכָּרֵת מָשִׁיחַ וְאֵין לוֹ וְהָעִיר וְהַקֹּדֶשׁ יַשְׁחִית עַם נָגִיד הַבָּא וְקִצּוֹ בַשֶּׁטֶף וְעַד קֵץ מִלְחָמָה נֶחֱרֶצֶת שֹׁמֵמוֹת׃", 9.27. "וְהִגְבִּיר בְּרִית לָרַבִּים שָׁבוּעַ אֶחָד וַחֲצִי הַשָּׁבוּעַ יַשְׁבִּית זֶבַח וּמִנְחָה וְעַל כְּנַף שִׁקּוּצִים מְשֹׁמֵם וְעַד־כָּלָה וְנֶחֱרָצָה תִּתַּךְ עַל־שֹׁמֵם׃", 12.7. "וָאֶשְׁמַע אֶת־הָאִישׁ לְבוּשׁ הַבַּדִּים אֲשֶׁר מִמַּעַל לְמֵימֵי הַיְאֹר וַיָּרֶם יְמִינוֹ וּשְׂמֹאלוֹ אֶל־הַשָּׁמַיִם וַיִּשָּׁבַע בְּחֵי הָעוֹלָם כִּי לְמוֹעֵד מוֹעֲדִים וָחֵצִי וּכְכַלּוֹת נַפֵּץ יַד־עַם־קֹדֶשׁ תִּכְלֶינָה כָל־אֵלֶּה׃", 1.17. "Now as for these four youths, God gave them knowledge and skill in all learning and wisdom; and Daniel had understanding in all visions and dreams.", 2.30. "But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but to the intent that the interpretation may be made known to the king, and that thou mayest know the thoughts of thy heart.", 4.16. "Then Daniel, whose name was Belteshazzar, was appalled for a while, and his thoughts affrighted him. The king spoke and said: ‘Belteshazzar, let not the dream, or the interpretation, affright thee.’ Belteshazzar answered and said: ‘My lord, the dream be to them that hate thee, and the interpretation thereof to thine adversaries.", 5.1. "Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand.", 5.2. "Belshazzar, while he tasted the wine, commanded to bring the golden and silver vessels which Nebuchadnezzar his father had taken out of the temple which was in Jerusalem; that the king and his lords, his consorts and his concubines, might drink therein.", 5.3. "Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king, and his lords, his consorts and his concubines, drank in them.", 5.4. "They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone.", 5.5. "In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace; and the king saw the palm of the hand that wrote.", 5.6. "Then the king’s countece was changed in him, and his thoughts affrighted him; and the joints of his loins were loosed, and his knees smote one against another.", 5.7. "The king cried aloud to bring in the enchanters, the Chaldeans, and the astrologers. The king spoke and said to the wise men of Babylon: ‘Whosoever shall read this writing, and declare unto me the interpretation thereof, shall be clothed with purple, and have a chain of gold about his neck, and shall rule as one of three in the kingdom.’", 5.8. "Then came in all the king’s wise men: but they could not read the writing, nor make known to the king the interpretation.", 5.9. "Then was king Belshazzar greatly affrighted, and his countece was changed in him, and his lords were perplexed.", 5.10. "Now the queen by reason of the words of the king and his lords came into the banquet house; the queen spoke and said: ‘O king, live for ever! let not thy thoughts affright thee, nor let thy countece be changed;", 5.11. "there is a man in thy kingdom, in whom is the spirit of the holy gods; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him; and the king Nebuchadnezzar thy father, the king, I say, thy father, made him master of the magicians, enchanters, Chaldeans, and astrologers;", 5.12. "forasmuch as a surpassing spirit, and knowledge, and understanding, interpreting of dreams, and declaring of riddles, and loosing of knots, were found in the same Daniel, whom the king named Belteshazzar. Now let Daniel be called, and he will declare the interpretation.’", 5.13. "Then was Daniel brought in before the king. The king spoke and said unto Daniel: ‘Art thou Daniel, who is of the children of the captivity of Judah, whom the king my father brought out of Judah?", 5.14. "I have heard of thee, that the spirit of the gods is in thee, and that light and understanding and surpassing wisdom is found in thee.", 5.15. "And now the wise men, the enchanters, have been brought in before me, that they should read this writing, and make known unto me the interpretation thereof; but they could not declare the interpretation of the thing.", 5.16. "But I have heard of thee, that thou canst give interpretations, and loose knots; now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with purple, and have a chain of gold about thy neck, and shalt rule as one of three in the kingdom.’", 5.17. "Then Daniel answered and said before the king: ‘Let thy gifts be to thyself, and give thy rewards to another; nevertheless I will read the writing unto the king, and make known to him the interpretation.", 5.18. "O thou king, God Most High gave Nebuchadnezzar thy father the kingdom, and greatness, and glory, and majesty;", 5.19. "and because of the greatness that He gave him, all the peoples, nations, and languages trembled and feared before him: whom he would he slew, and whom he would he kept alive; and whom he would he raised up, and whom he would he put down.", 5.20. "But when his heart was lifted up, and his spirit was hardened that he dealt proudly, he was deposed from his kingly throne, and his glory was taken from him;", 5.21. "and he was driven from the sons of men, and his heart was made like the beasts, and his dwelling was with the wild asses; he was fed with grass like oxen, and his body was wet with the dew of heaven; until he knew that God Most High ruleth in the kingdom of men, and that He setteth up over it whomsoever He will.", 5.22. "And thou his son, O Belshazzar, hast not humbled thy heart, though thou knewest all this;", 5.23. "but hast lifted up thyself against the Lord of heaven; and they have brought the vessels of His house before thee, and thou and thy lords, thy consorts and thy concubines, have drunk wine in them; and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know; and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified;", 5.24. "then was the palm of the hand sent from before Him, and this writing was inscribed.", 5.25. "And this is the writing that was inscribed: MENE MENE, TEKEL UPHARSIN.", 5.26. "This is the interpretation of the thing: MENE, God hath numbered thy kingdom, and brought it to an end.", 5.27. "TEKEL, Thou art weighed in the balances, and art found wanting.", 5.28. "PERES, thy kingdom is divided, and given to the Medes and Persians.’", 5.29. "Then commanded Belshazzar, and they clothed Daniel with purple, and put a chain of gold about his neck, and made proclamation concerning him, that he should rule as one of three in the kingdom.", 5.30. "In that night Belshazzar the Chaldean king was slain.", 7.13. "I saw in the night visions, And, behold, there came with the clouds of heaven One like unto a son of man, And he came even to the Ancient of days, And he was brought near before Him.", 7.14. "And there was given him dominion, And glory, and a kingdom, That all the peoples, nations, and languages Should serve him; His dominion is an everlasting dominion, which shall not pass away, And his kingdom that which shall not be destroyed.", 7.25. "And he shall speak words against the Most High, and shall wear out the saints of the Most High; and he shall think to change the seasons and the law; and they shall be given into his hand until a time and times and half a time.", 9.2. "in the first year of his reign I Daniel meditated in the books, over the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that He would accomplish for the desolations of Jerusalem seventy years.", 9.20. "And while I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the LORD my God for the holy mountain of my God;", 9.21. "yea, while I was speaking in prayer, the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, approached close to me about the time of the evening offering.", 9.22. "And he made me to understand, and talked with me, and said: ‘O Daniel, I am now come forth to make thee skilful of understanding.", 9.23. "At the beginning of thy supplications a word went forth, and I am come to declare it; for thou art greatly beloved; therefore look into the word, and understand the vision.", 9.24. "Seventy weeks are decreed upon thy people and upon thy holy city, to finish the transgression, and to make an end of sin, and to forgive iniquity, and to bring in everlasting righteousness, and to seal vision and prophet, and to anoint the most holy place.", 9.25. "Know therefore and discern, that from the going forth of the word to restore and to build Jerusalem unto one anointed, a prince, shall be seven weeks; and for threescore and two weeks, it shall be built again, with broad place and moat, but in troublous times.", 9.26. "And after the threescore and two weeks shall an anointed one be cut off, and be no more; and the people of a prince that shall come shall destroy the city and the sanctuary; but his end shall be with a flood; and unto the end of the war desolations are determined.", 9.27. "And he shall make a firm covet with many for one week; and for half of the week he shall cause the sacrifice and the offering to cease; and upon the wing of detestable things shall be that which causeth appalment; and that until the extermination wholly determined be poured out upon that which causeth appalment.’", 12.7. "And I heard the man clothed in linen, who was above the waters of the river, when he lifted up his right hand and his left hand unto heaven, and swore by Him that liveth for ever that it shall be for a time, times, and a half; and when they have made an end of breaking in pieces the power of the holy people, all these things shall be finished.",
37. Septuagint, Wisdom of Solomon, 24.1-24.34, 34.1-34.8, 39.3, 51.23 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 233, 235
38. Septuagint, 2 Maccabees, 5.4 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •divine speech, enigmatic •divine speech, enigmatic, jewish and early christian debate Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 242
5.4. Therefore all men prayed that the apparition might prove to have been a good omen."
39. Cicero, On Divination, 1.51, 2.49, 2.61, 2.64 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •divine speech, enigmatic •divine speech, enigmatic, graeco-roman debate Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 237
1.51. At vero P. Decius ille Q. F., qui primus e Deciis consul fuit, cum esset tribunus militum M. Valerio A. Cornelio consulibus a Samnitibusque premeretur noster exercitus, cum pericula proeliorum iniret audacius monereturque, ut cautior esset, dixit, quod extat in annalibus, se sibi in somnis visum esse, cum in mediis hostibus versaretur, occidere cum maxuma gloria. Et tum quidem incolumis exercitum obsidione liberavit; post triennium autem, cum consul esset, devovit se et in aciem Latinorum inrupit armatus. Quo eius facto superati sunt et deleti Latini. Cuius mors ita gloriosa fuit, ut eandem concupisceret filius. 2.49. Potest igitur tale aliquid etiam sua sponte in lapicidinis Chiorum extitisse. Sed sit hoc fictum; quid? in nubibus numquam animadvertisti leonis formam aut hippocentauri? Potest igitur, quod modo negabas, veritatem casus imitari. Sed quoniam de extis et de fulgoribus satis est disputatum, ostenta restant, ut tota haruspicina sit pertractata. Mulae partus prolatus est a te. Res mirabilis, propterea quia non saepe fit; sed si fieri non potuisset, facta non esset. Atque hoc contra omnia ostenta valeat, numquam, quod fieri non potuerit, esse factum; sin potuerit, non esse mirandum. Causarum enim ignoratio in re nova mirationem facit; eadem ignoratio si in rebus usitatis est, non miramur. Nam qui mulam peperisse miratur, is, quo modo equa pariat, aut omnino quae natura partum animantis faciat, ignorat. Sed quod crebro videt, non miratur, etiamsi, cur fiat, nescit; quod ante non vidit, id si evenit, ostentum esse censet. Utrum igitur cum concepit mula an cum peperit, ostentum est? 2.61. Quorum omnium causas si a Chrysippo quaeram, ipse ille divinationis auctor numquam illa dicet facta fortuito naturalemque rationem omnium reddet; nihil enim fieri sine causa potest; nec quicquam fit, quod fieri non potest; nec, si id factum est, quod potuit fieri, portentum debet videri; nulla igitur portenta sunt. Nam si, quod raro fit, id portentum putandum est, sapientem esse portentum est; saepius enim mulam peperisse arbitror quam sapientem fuisse. Illa igitur ratio concluditur: nec id, quod non potuerit fieri, factum umquam esse, nec, quod potuerit, id portentum esse; 2.64. Hunc, ubi tam teneros volucris matremque peremit, Qui luci ediderat, genitor Saturnius idem Abdidit et duro formavit tegmine saxi. Nos autem timidi stantes mirabile monstrum Vidimus in mediis divom versarier aris. Tum Calchas haec est fidenti voce locutus: Quidnam torpentes subito obstipuistis, Achivi? Nobis haec portenta deum dedit ipse creator Tarda et sera nimis, sed fama ac laude perenni. Nam quot avis taetro mactatas dente videtis, Tot nos ad Troiam belli exanclabimus annos; Quae decumo cadet et poena satiabit Achivos. Edidit haec Calchas; quae iam matura videtis. Quae tandem ista auguratio est ex passeribus annorum potius quam aut mensuum aut dierum? 1.51. And yet let me cite another: the famous Publius Decius, son of Quintus, and the first of that family to become consul, was military tribune in the consulship of Marcus Valerius and Aulus Cornelius while our army was being hard pressed by the Samnites. When, because of his rushing too boldly into the dangers of battle, he was advised to be more cautious, he replied, according to the annals, I dreamed that by dying in the midst of the enemy I should win immortal fame. And though he was unharmed at that time and extricated the army from its difficulties, yet three years later, when consul, he devoted himself to death and rushed full-armed against the battle-line of the Latins. By this act of his the Latins were overcome and destroyed; and so glorious was his death that his son sought the same fate. 2.49. Therefore, it is possible that some such figure as Carneades described did spontaneously appear in the Chian quarries. On the other hand, the story may be untrue. Again, you have often noticed clouds take the form of a lion or a hippocentaur. Therefore it is possible for chance to imitate reality, and this you just now denied.[22] But since entrails and lightnings have been sufficiently discussed it remains for us to examine portents, if we are to treat soothsaying in its entirety. You spoke of a mule bearing a colt. Such an event excites wonder because it seldom occurs; but if it had been impossible it would not have occurred. And it may be urged with effect against all portents that the impossible never has happened and that the possible need not excite any wonder. Now, in case of some new occurrence, ignorance of its cause is what excites our wonder; whereas, the same ignorance as to things of frequent occurrence does not. For the man who marvels that a mule has foaled does not understand how a mare foals and is ignorant of animal parturition in general. What he sees frequently causes him no astonishment even though he does not know how it happened. If something happens which he never saw before he considers it a portent. Then, which is the portent — the mules conception or its parturition? 2.61. If I were to ask Chrysippus the causes of all the phenomena just mentioned, that distinguished writer on divination would never say that they happened by chance, but he would find an explanation for each of them in the laws of nature. For he would say: Nothing can happen without a cause; nothing actually happens that cannot happen; if that has happened which could have happened, then it should not be considered a portent; therefore there are no such things as portents. Now if a thing is to be considered a portent because it is seldom seen, then a wise man is a portent; for, as I think, it oftener happens that a mule brings forth a colt than that nature produces a sage. Chrysippus, in this connexion, gives the following syllogism: That which could not have happened never did happen; and that which could have happened is no portent; therefore, in any view, there is no such thing as a portent. 2.64. Now when the mother and her tender broodWere slain, the son of Saturn who had sentThe dragon forth, took it away; and thenDid change its form into enduring stone.In fear we stood and watched the monster strange,As midst the altars of the gods it moved.Then Calchas, full occurring, thus did speak:Why paralysed with sudden fear, O Greeks?These signs divine were sent by Jove himself.And though these tardy signs were long delayed,Their fame and glory will for ever live.The number of the birds ye saw destroyedBy horrid tooth, portends how many yearsof war we shall endure in front of Troy.The tenth year Troy will fall and then her fateWill satisfy the Greeks. Thus Calchas spokeAnd what he prophesied ye see fulfilled.
40. Philo of Alexandria, On Husbandry, 136, 16 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 240
16. for when it simplifies twofold and ambiguous expressions, and when it solves specious plausibilities entangled in sophisms, and utterly destroys seductive deceits, the greatest allurement and ruin to the soul, by means of its own expressive and clear language, and its unambiguous demonstrations, it makes the whole mind smooth like wax, and ready to receive all the innocent and very praiseworthy impressions of sound natural and moral philosophy. IV.
41. Philo of Alexandria, On The Life of Moses, 2.11 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •divine speech, enigmatic •divine speech, enigmatic, jewish and early christian debate Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 242
2.11. And those who are well versed in the sacred scriptures know this, for if he had not had these principles innate within him he would never have compiled those scriptures at the promptings of God. And he gave to those who were worthy to use them the most admirable of all possessions, namely, faithful copies and imitations of the original examples which were consecrated and enshrined in the soul, which became the laws which he revealed and established, displaying in the clearest manner the virtues which I have enumerated and described above.
42. Philo of Alexandria, Allegorical Interpretation, 3.103, 3.226 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •divine speech, enigmatic •divine speech, enigmatic, jewish and early christian debate Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 240
43. Philo of Alexandria, On Planting, 111 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •divine speech, enigmatic •divine speech, enigmatic, jewish and early christian debate Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 240
44. Philo of Alexandria, Plant., 111 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •divine speech, enigmatic •divine speech, enigmatic, jewish and early christian debate Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 240
45. Philo of Alexandria, On The Migration of Abraham, 80 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •divine speech, enigmatic •divine speech, enigmatic, jewish and early christian debate Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 240
80. At all events when the conceptions are at all indistinct and ambiguous, speech is the treading as it were on empty air, and often stumbles and meets with a severe fall, so as never to be able to rise again. "And thou shalt speak to him, and thou shalt give my words into his mouth," which is equivalent to, Thou shalt speak to him, and thou shalt give my words into his mouth," which is equivalent to, Thou shalt suggest to him conceptions which are in no respect different from divine language and divine arguments.
46. Philo of Alexandria, On Drunkenness, 139 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •divine speech, enigmatic •divine speech, enigmatic, jewish and early christian debate Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 240
139. And he very often speaks of the tabernacle of testimony, in truth, inasmuch as God is the witness of virtue, to whom it is honourable and expedient to attend, or inasmuch as it is virtue which implants steadiness in our souls, eradicating ambiguous, and doubtful, and hesitating, and vacillating reasonings out of them by force, and revealing truth in life as in a court of justice. XXXV.
47. Ovid, Fasti, 4.649-4.672 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 221
4.649. silva vetus nullaque diu violata securi 4.650. stabat, Maenalio sacra relicta deo: 4.651. ille dabat tacitis animo responsa quieto 4.652. noctibus, hic geminas rex Numa mactat oves. 4.653. prima cadit Fauno, leni cadit altera Somno: 4.654. sternitur in duro vellus utrumque solo. 4.655. bis caput intonsum fontana spargitur unda, 4.656. bis sua faginea tempora fronde tegit, 4.657. usus abest Veneris, nec fas animalia mensis 4.658. ponere, nec digitis anulus ullus inest, 4.659. veste rudi tectus supra nova vellera corpus 4.660. ponit, adorato per sua verba deo. 4.661. interea placidam redimita papavere frontem 4.662. nox venit et secum somnia nigra trahit. 4.663. Faunus adest, oviumque premens pede vellera duro 4.664. edidit a dextro talia verba toro: 4.665. ‘morte boum tibi, rex, Tellus placanda duarum: 4.666. det sacris animas una iuvenca duas.’ 4.667. excutitur terrore quies: Numa visa revolvit 4.668. et secum ambages caecaque iussa refert, 4.669. expedit errantem nemori gratissima coniunx 4.670. et dixit gravidae posceris exta bovis. 4.671. exta bovis gravidae dantur, fecundior annus 4.672. provenit, et fructum terra pecusque ferunt, 4.649. There was an ancient wood, long untouched by the axe, 4.650. Still sacred to Pan, the god of Maenalus: 4.651. He gave answers, to calm minds, in night silence. 4.652. Here Numa sacrificed twin ewes. 4.653. The first fell to Faunus, the second to gentle Sleep: 4.654. Both the fleeces were spread on the hard soil. 4.655. Twice the king’s unshorn head was sprinkled with spring water, 4.656. Twice he pressed the beech leaves to his forehead. 4.657. He abstained from sex: no meat might be served 4.658. At table, nor could he wear a ring on any finger. 4.659. Dressed in rough clothes he lay down on fresh fleeces, 4.660. Having worshipped the god with appropriate words. 4.661. Meanwhile Night arrived, her calm brow wreathed 4.662. With poppies: bringing with her shadowy dreams. 4.663. Faunus appeared, and pressing the fleece with a hard hoof, 4.664. From the right side of the bed, he uttered these words: 4.665. ‘King, you must appease Earth, with the death of two cows: 4.666. Let one heifer give two lives, in sacrifice.’ 4.667. Fear banished sleep: Numa pondered the vision, 4.668. And considered the ambiguous and dark command. 4.669. His wife, Egeria, most dear to the grove, eased his doubt, 4.670. Saying: ‘What’s needed are the innards of a pregt cow,’ 4.671. The innards of a pregt cow were offered: the year proved 4.672. More fruitful, and earth and cattle bore their increase.
48. Philo of Alexandria, On The Special Laws, 4.47-4.50 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •divine speech, enigmatic •divine speech, enigmatic, jewish and early christian debate Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 241
4.47. If, then, some persons, being assembled together in companies and numerous multitudes, attempt to make any innovations, one must not consent to them, since they are adulterating the ancient and approved coinage of the state; for one wise counsel is superior to many attempts, but ignorance, in conjunction with numbers, is a great evil; 4.48. but some persons practise such an excess of wickedness that they not only accuse mortal men, but adhere and cling to their unrighteousness, so as even to raise their lies as high as heaven, and to bear their testimony against the blessed and happy nature of God. And by these men I mean soothsayers, and diviners, and augurs, and all other persons who practise what they call divination studying, an art without any art, if one must tell the plain truth, a mere bare imitation of the real inspiration and prophetic gift; 4.49. for a prophet does not utter anything whatever of his own, but is only an interpreter, another Being suggesting to him all that he utters, while he is speaking under inspiration, being in ignorance that his own reasoning powers are departed, and have quitted the citadel of his soul; while the divine spirit has entered in and taken up its abode there, and is operating upon all the organization of his voice, and making it sound to the distinct manifestation of all the prophecies which he is delivering. 4.50. But all those persons who pursue the spurious and pretended kind of prophecy are inverting the order of truth by conjectures and guesses, perverting sincerity, and easily influencing those who are of unstable dispositions, as a violent wind, when blowing in a contrary direction, tosses about and overturns vessels without ballast, preventing them from anchoring in the safe havens of truth. For such persons think proper to say whatever they conjecture, not as if they were things which they themselves had found out, but as if they were divine oracles revealed to themselves alone, for the more complete inducement of great and numerous crowds to believe a deceit.
49. Philo of Alexandria, Who Is The Heir, 262 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •divine speech, enigmatic •divine speech, enigmatic, jewish and early christian debate Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 240
262. What shall we say of Moses? is he not celebrated everywhere as a prophet? For the scripture says, "If there shall be among you a prophet of the Lord, I will make myself known unto him in a Vision," but to Moses God appeared in his actual appearance and not by a riddle. And again we read, "There arose not any more any prophet like unto Moses, whom the Lord knew face to Face."
50. Demetrius, Style, 100, 99, 101 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 261
51. Diodorus Siculus, Historical Library, 5.31.1, 8.8.2, 11.44-11.45, 11.45.8-11.45.9 (1st cent. BCE - 1st cent. BCE)  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 223, 224, 230
5.31.1.  The Gauls are terrifying in aspect and their voices are deep and altogether harsh; when they meet together they converse with few words and in riddles, hinting darkly at things for the most part and using one word when they mean another; and they like to talk in superlatives, to the end that they may extol themselves and depreciate all other men. They are also boasters and threateners and are fond of pompous language, and yet they have sharp wits and are not without cleverness at learning. 8.8.2.  He urged the people, therefore, to send a messenger to Delphi. And the Pythian priestess gave them the following answer: They should offer up in sacrifice a maiden from the house of the Aepytidae, any one at all; and if the one on whom the lot fell could not be devoted to the gods, they should sacrifice whatever maiden any father from the same family might freely offer. "If you will do this," the oracle continued, "you will gain the victory in the war and power." . . . 11.44. 1.  The Lacedaemonians, having appointed Pausanias, who had held the command at Plataea, admiral of their fleet, instructed him to liberate the Greek cities which were still held by barbarian garrisons.,2.  And taking fifty triremes from the Peloponnesus and summoning from the Athenians thirty commanded by Aristeides, he first of all sailed to Cyprus and liberated those cities which still had Persian garrisons;,3.  and after this he sailed to the Hellespont and took Byzantium, which was held by the Persians, and of the other barbarians some he slew and others he expelled, and thus liberated the city, but many important Persians whom he captured in the city he turned over to Gongylus of Eretria to guard. Ostensibly Gongylus was to keep these men for punishment, but actually he was to get them off safe to Xerxes; for Pausanias had secretly made a pact of friendship with the king and was about to marry the daughter of Xerxes, his purpose being to betray the Greeks.,4.  The man who was acting as negotiator in this affair was the general Artabazus, and he was quietly supplying Pausanias with large sums of money to be used in corrupting such Greeks as could serve their ends. The plan of Pausanias, however, was brought to light and he got his punishment in the following manner.,5.  For Pausanias emulated the luxurious life of the Persian and dealt with his subordinates in the manner of a tyrant, so that they were all angry with him, and especially those Greeks who had been assigned to some command.,6.  Consequently, while many, as they mingled together in the army both by peoples and by cities, were railing at the harshness of Pausanias, some Peloponnesians deserted him and sailed back to the Peloponnesus, and dispatching ambassadors to Sparta they lodged an accusation against Pausanias; and Aristeides the Athenian, making wise use of the opportunity, in the course of his public conferences with the states won them over and by his personal intimacy with them made them adherents of the Athenians. But even more did matters play by mere chance into the hands of the Athenians by reason of the following facts. 11.45. 1.  Pausanias had stipulated that the men who carried the messages from him to the king should not return and thus become betrayers of their secret communications; consequently, since they were being put to death by the receivers of the letters, no one of them was ever returning alive.,2.  So one of the couriers, reasoning from this fact, opened his letters, and discovering that his inference was correct as to the killing of all who carried the messages, he turned the letters over to the ephors.,3.  But when the ephors were loath to believe this, because the letters had been turned over to them already opened, and demanded further and more substantial proof, the man offered to produce Pausanias acknowledging the facts in person.,4.  Consequently he went to Taenarum, and seating himself as a suppliant at the shrine of Poseidon he set up a tent with two rooms and concealed the ephors and certain other Spartans; and when Pausanias came to him and asked why he was a suppliant, the man upbraided him for directing in the letter that he should be put to death.,5.  Pausanias said that he was sorry and went on to ask the man to forgive the mistake; he even implored him to help keep the matter secret, promising him great gifts, and the two then parted. As for the ephors and the others with them, although they had learned the precise truth, at that time they held their peace, but on a later occasion, when the Lacedaemonians were taking up the matter together with the ephors, Pausanias learned of it in advance, acted first, and fled for safety into the temple of Athena of the Brazen House.,6.  And while the Lacedaemonians were hesitating whether to punish him now that he was a suppliant, we are told that the mother of Pausanias, coming to the temple, neither said nor did anything else than to pick up a brick and lay it against the entrance of the temple, and after she had done this she returned to her home.,7.  And the Lacedaemonians, falling in with the mother's decision, walled up the entrance and in this manner forced Pausanias to meet his end through starvation. Now the body of the dead man was turned over to his relatives for burial; but the divinity showed its displeasure at the violation of the sanctity of suppliants,,8.  for once when the Lacedaemonians were consulting the oracle at Delphi about some other matters, the god replied by commanding them to restore her suppliant to the goddess.,9.  Consequently the Spartans, thinking the oracle's command to be impracticable, were at a loss for a considerable time, being unable to carry out the injunction of the god. Concluding, however, to do as much as was within their power, they made two bronze statues of Pausanias and set them up in the temple of Athena. 11.45.8.  for once when the Lacedaemonians were consulting the oracle at Delphi about some other matters, the god replied by commanding them to restore her suppliant to the goddess. 11.45.9.  Consequently the Spartans, thinking the oracle's command to be impracticable, were at a loss for a considerable time, being unable to carry out the injunction of the god. Concluding, however, to do as much as was within their power, they made two bronze statues of Pausanias and set them up in the temple of Athena.
52. Dionysius of Halycarnassus, Roman Antiquities, 7.68.3-7.68.4, 7.69.1 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 222, 251, 263
53. Philo of Alexandria, Questions On Genesis, 1.34, 1.54-1.55, 2.8, 3.3 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •divine speech, enigmatic •divine speech, enigmatic, jewish and early christian debate Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 240, 241
54. Plutarch, Lysander, 29 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 223
55. New Testament, Mark, 2.19, 4.11-4.12, 7.26, 10.9, 10.17-10.31, 11.15-11.17, 11.20-11.24 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •divine speech, enigmatic •divine speech, enigmatic, graeco-roman debate •divine speech, enigmatic, jewish and early christian debate Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 232, 234, 235, 238, 242, 246, 263
2.19. καὶ εἶπεν αὐτοῖς ὁ Ἰησοῦς Μὴ δύνανται οἱ υἱοὶ τοῦ νυμφῶνος ἐν ᾧ ὁ νυμφίος μετʼ αὐτῶν ἐστὶν νηστεύειν; ὅσον χρόνον ἔχουσιν τὸν νυμφίον μετʼ αὐτῶν οὐ δύνανται νηστεύειν· 4.11. καὶ ἔλεγεν αὐτοῖς Ὑμῖν τὸ μυστήριον δέδοται τῆς βασιλείας τοῦ θεοῦ· ἐκείνοις δὲ τοῖς ἔξω ἐν παραβολαῖς τὰ πάντα γίνεται, 4.12. ἵνα βλέποντες βλέπωσι καὶ μὴ ἴδωσιν, καὶ ἀκούοντες ἀκούωσι καὶ μὴ συνίωσιν, μή ποτε ἐπιστρέψωσιν καὶ ἀφεθῇ αὐτοῖς. 7.26. ἡ δὲ γυνὴ ἦν Ἑλληνίς, Συροφοινίκισσα τῷ γένει· καὶ ἠρώτα αὐτὸν ἵνα τὸ δαιμόνιον ἐκβάλῃ ἐκ τῆς θυγατρὸς αὐτῆς. 10.9. ὃ οὖν ὁ θεὸς συνέζευξεν ἄνθρωπος μὴ χωριζέτω. 10.17. Καὶ ἐκπορευομένου αὐτοῦ εἰς ὁδὸν προσδραμὼν εἷς καὶ γονυπετήσας αὐτὸν ἐπηρώτα αὐτόν Διδάσκαλε ἀγαθέ, τί ποιήσω ἵνα ζωὴν αἰώνιον κληρονομήσω; 10.18. ὁ δὲ Ἰησοῦς εἶπεν αὐτῷ Τί με λέγεις ἀγαθόν; οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεός. 10.19. τὰς ἐντολὰς οἶδας Μὴ φονεύσῃς, Μὴ μοιχεύσῃς, Μὴ κλέψῃς, Μὴ ψευδομαρτυρήσῃς, Μὴ ἀποστερήσῃς, Τίμα τὸν πατέρα σου καὶ τὴν μητέρα. 10.20. ὁ δὲ ἔφη αὐτῷ Διδάσκαλε, ταῦτα πάντα ἐφυλαξάμην ἐκ νεότητός μου. 10.21. ὁ δὲ Ἰησοῦς ἐμβλέψας αὐτῷ ἠγάπησεν αὐτὸν καὶ εἶπεν αὐτῷ Ἕν σε ὑστερεῖ· ὕπαγε ὅσα ἔχεις πώλησον καὶ δὸς [τοῖς] πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν οὐρανῷ, καὶ δεῦρο ἀκολούθει μοι. 10.22. ὁ δὲ στυγνάσας ἐπὶ τῷ λόγῳ ἀπῆλθεν λυπούμενος, ἦν γὰρ ἔχων κτήματα πολλά. 10.23. Καὶ περιβλεψάμενος ὁ Ἰησοῦς λέγει τοῖς μαθηταῖς αὐτοῦ Πῶς δυσκόλως οἱ τὰ χρήματα ἔχοντες εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελεύσονται. 10.24. οἱ δὲ μαθηταὶ ἐθαμβοῦντο ἐπὶ τοῖς λόγοις αὐτοῦ. ὁ δὲ Ἰησοῦς πάλιν ἀποκριθεὶς λέγει αὐτοῖς Τέκνα, πῶς δύσκολόν ἐστιν εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελθεῖν· 10.25. εὐκοπώτερόν ἐστιν κάμηλον διὰ τρυμαλιᾶς ῥαφίδος διελθεῖν ἢ πλούσιον εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελθεῖν. 10.26. οἱ δὲ περισσῶς ἐξεπλήσσοντο λέγοντες πρὸς αὐτόν Καὶ τίς δύναται σωθῆναι; 10.27. ἐμβλέψας αὐτοῖς ὁ Ἰησοῦς λέγει Παρὰ ἀνθρώποις ἀδύνατον ἀλλʼ οὐ παρὰ θεῷ, πάντα γὰρ δυνατὰ παρὰ [τῷ] θεῷ . 10.28. Ἤρξατο λέγειν ὁ Πέτρος αὐτῷ Ἰδοὺ ἡμεῖς ἀφήκαμεν πάντα καὶ ἠκολουθήκαμέν σοι. 10.29. ἔφη ὁ Ἰησοῦς Ἀμὴν λέγω ὑμῖν, οὐδεὶς ἔστιν ὃς ἀφῆκεν οἰκίαν ἢ ἀδελφοὺς ἢ ἀδελφὰς ἢ μητέρα ἢ πατέρα ἢ τέκνα ἢ ἀγροὺς ἕνεκεν ἐμοῦ καὶ [ἕνεκεν] τοῦ εὐαγγελίου, 10.30. ἐὰν μὴ λάβῃ ἑκατονταπλασίονα νῦν ἐν τῷ καιρῷ τούτῳ οἰκίας καὶ ἀδελφοὺς καὶ ἀδελφὰς καὶ μητέρας καὶ τέκνα καὶ ἀγροὺς μετὰ διωγμῶν, καὶ ἐν τῷ αἰῶνι τῷ ἐρχομένῳ ζωὴν αἰώνιον. 10.31. πολλοὶ δὲ ἔσονται πρῶτοι ἔσχατοι καὶ [οἱ] ἔσχατοι πρῶτοι. 11.15. Καὶ ἔρχονται εἰς Ἰεροσόλυμα. Καὶ εἰσελθὼν εἰς τὸ ἱερὸν ἤρξατο ἐκβάλλειν τοὺς πωλοῦντας καὶ τοὺς ἀγοράζοντας ἐν τῷ ἱερῷ, καὶ τὰς τραπέζας τῶν κολλυβιστῶν καὶ τὰς καθέδρας τῶν πωλούντων τὰς περιστερὰς κατέστρεψεν 11.16. καὶ οὐκ ἤφιεν ἵνα τις διενέγκῃ σκεῦος διὰ τοῦ ἱεροῦ, 11.17. καὶ ἐδίδασκεν καὶ ἔλεγεν Οὐ γέγραπται ὅτι Ὁ οἶκός μου οἶκος προσευχῆς κληθήσεται πᾶσιν τοῖς ἔθνεσιν; ὑμεῖς δὲ πεποιήκατε αὐτὸν σπήλαιον λῃστῶν. 11.20. Καὶ παραπορευόμενοι πρωὶ εἶδον τὴν συκῆν ἐξηραμμένην ἐκ ῥιζῶν. 11.21. καὶ ἀναμνησθεὶς ὁ Πέτρος λέγει αὐτῷ Ῥαββεί, ἴδε ἡ συκῆ ἣν κατηράσω ἐξήρανται. 11.22. καὶ ἀποκριθεὶς ὁ Ἰησοῦς λέγει αὐτοῖς Ἔχετε πίστιν θεοῦ· 11.23. ἀμὴν λέγω ὑμῖν ὅτι ὃς ἂν εἴπῃ τῷ ὄρει τούτῳ Ἄρθητι καὶ βλήθητι εἰς τὴν θάλασσαν, καὶ μὴ διακριθῇ ἐν τῇ καρδίᾳ αὐτοῦ ἀλλὰ πιστεύῃ ὅτι ὃ λαλεῖ γίνεται, ἔσται αὐτῷ. 11.24. διὰ τοῦτο λέγω ὑμῖν, πάντα ὅσα προσεύχεσθε καὶ αἰτεῖσθε, πιστεύετε ὅτι ἐλάβετε, καὶ ἔσται ὑμῖν. 2.19. Jesus said to them, "Can the groomsmen fast while the bridegroom is with them? As long as they have the bridegroom with them, they can't fast. 4.11. He said to them, "To you is given the mystery of the Kingdom of God, but to those who are outside, all things are done in parables, 4.12. that 'seeing they may see, and not perceive; and hearing they may hear, and not understand; lest perhaps they should turn again, and their sins should be forgiven them.'" 7.26. Now the woman was a Greek, a Syrophoenician by race. She begged him that he would cast the demon out of her daughter. 10.9. What therefore God has joined together, let no man separate." 10.17. As he was going out into the way, one ran to him, knelt before him, and asked him, "Good Teacher, what shall I do that I may inherit eternal life?" 10.18. Jesus said to him, "Why do you call me good? No one is good except one -- God. 10.19. You know the commandments: 'Do not murder,' 'Do not commit adultery,' 'Do not steal,' 'Do not give false testimony,' 'Do not defraud,' 'Honor your father and mother.'" 10.20. He said to him, "Teacher, I have observed all these things from my youth." 10.21. Jesus looking at him loved him, and said to him, "One thing you lack. Go, sell whatever you have, and give to the poor, and you will have treasure in heaven; and come, follow me, taking up the cross." 10.22. But his face fell at that saying, and he went away sorrowful, for he was one who had great possessions. 10.23. Jesus looked around, and said to his disciples, "How difficult it is for those who have riches to enter into the Kingdom of God!" 10.24. The disciples were amazed at his words. But Jesus answered again, "Children, how hard is it for those who trust in riches to enter into the Kingdom of God! 10.25. It is easier for a camel to go through a needle's eye than for a rich man to enter into the Kingdom of God." 10.26. They were exceedingly astonished, saying to him, "Then who can be saved?" 10.27. Jesus, looking at them, said, "With men it is impossible, but not with God, for all things are possible with God." 10.28. Peter began to tell him, "Behold, we have left all, and have followed you." 10.29. Jesus said, "Most assuredly I tell you, there is no one who has left house, or brothers, or sisters, or father, or mother, or wife, or children, or land, for my sake, and for the gospel's sake, 10.30. but he will receive one hundred times more now in this time, houses, brothers, sisters, mothers, children, and land, with persecutions; and in the age to come eternal life. 10.31. But many who are first will be last; and the last first." 11.15. They came to Jerusalem, and Jesus entered into the temple, and began to throw out those who sold and those who bought in the temple, and overthrew the tables of the money-changers, and the seats of those who sold the doves. 11.16. He would not allow anyone to carry a container through the temple. 11.17. He taught, saying to them, "Isn't it written, 'My house will be called a house of prayer for all the nations?' But you have made it a den of robbers!" 11.20. As they passed by in the morning, they saw the fig tree withered away from the roots. 11.21. Peter, remembering, said to him, "Rabbi, look! The fig tree which you cursed has withered away." 11.22. Jesus answering said to them, "Have faith in God. 11.23. For most assuredly I tell you, whoever may tell this mountain, 'Be taken up and cast into the sea,' and doesn't doubt in his heart, but believes that what he says is happening; he shall have whatever he says. 11.24. Therefore I tell you, all things whatever you pray and ask for, believe that you receive them, and you shall have them.
56. Plutarch, Romulus, 2.5 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 252
2.5. τὸν δὲ Ταρχέτιον ὡς ἔγνω χαλεπῶς φέροντα συλλαβεῖν μὲν ἀμφοτέρας ἐπὶ θανάτῳ, τὴν δʼ Ἑστίαν ἰδόντα κατὰ τοὺς ὕπνους ἀπαγορεύουσαν αὐτῷ τὸν φόνον, ἱστόν τινα παρεγγυῆσαι ταῖς κόραις ὑφαίνειν δεδεμέναις, ὡς ὅταν ἐξυφήνωσι, τότε δοθησομένας πρὸς γάμον. ἐκείνας μὲν οὖν διʼ ἡμέρας ὑφαίνειν, ἑτέρας δὲ νύκτωρ τοῦ Ταρχετίου κελεύοντος ἀναλύειν τὸν ἱστόν. ἐκ δὲ τοῦ φαλλοῦ τῆς θεραπαινίδος τεκούσης δίδυμα, δοῦναί τινι Τερατίῳ τὸν Ταρχέτιον, ἀνελεῖν κελεύσαντα. 2.5. When Tarchetius learned of this, he was wroth, and seized both the maidens, purposing to put them to death. But the goddess Hestia appeared to him in his sleep and forbade him the murder. He therefore imposed upon the maidens the weaving of a certain web in their imprisonment, assuring them that when they had finished the weaving of it, they should then be given in marriage. By day, then, these maidens wove, but by night other maidens, at the command of Tarchetius, unravelled their web. And when the handmaid became the mother of twin children by the phantom, Tarchetius gave them to a certain Teratius with orders to destroy them.
57. Plutarch, Pelopidas, 21.1-21.4, 22.1-22.2 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 246, 253
21.1. ὁ δὲ Πελοπίδας ἐν τῷ στρατοπέδῳ κατακοιμηθεὶς ἔδοξε τάς τε παῖδας ὁρᾶν περὶ τὰ μνήματα θρηνούσας καὶ καταρωμένας τοῖς Σπαρτιάταις, τόν τε Σκέδασον κελεύοντα ταῖς κόραις σφαγιάσαι παρθένον ξανθήν, εἰ βούλοιτο τῶν πολεμίων ἐπικρατῆσαι. δεινοῦ δὲ καὶ παρανόμου τοῦ προστάγματος αὐτῷ φανέντος ἐξαναστὰς ἐκοινοῦτο τοῖς τε μάντεσι καὶ τοῖς ἄρχουσιν. 21.2. ὧν οἱ μὲν οὐκ εἴων παραμελεῖν οἱ δʼ· ἀπειθεῖν, τῶν μὲν παλαιῶν προφέροντες Μενοικέα τόν Κρέοντος καὶ Μακαρίαν τὴν Ἡρακλέους, τῶν δʼ ὕστερον Φερεκύδην τε τόν σοφὸν ὑπὸ Λακεδαιμονίων ἀναιρεθέντα καὶ τὴν δορὰν αὐτοῦ κατά τι λόγιον ὑπὸ τῶν βασιλέων φρουρουμένην, Λεωνίδαν τε τῷ χρησμῷ τρόπον τινὰ προθυσάμενον ἑαυτὸν ὑπὲρ τῆς Ἑλλάδος, 21.3. ἔτι δὲ τοὺς ὑπὸ Θεμιστοκλέους σφαγιασθέντας Ὠμηστῇ Διονύσῳ πρὸ τῆς ἐν Σαλαμῖνι ναυμαχίας· ἐκείνοις γὰρ ἐπιμαρτυρῆσαι τὰ κατορθώματα· τοῦτο δέ, ὡς Ἀγησίλαον ἀπὸ τῶν αὐτῶν Ἀγαμέμνονι τόπων ἐπὶ τοὺς αὐτοὺς στρατευόμενον πολεμίους ᾔτησε μὲν ἡ θεὸς τὴν θυγατέρα σφάγιον καὶ ταύτην εἶδε τὴν ὄψιν ἐν Αὐλίδι κοιμώμενος, ὁ δʼ οὐκ ἔδωκεν, ἀλλʼ ἀπομαλθακωθεὶς κατέλυσε τὴν στρατείαν ἄδοξον καὶ ἀτελῆ γενομένην. 21.4. οἱ δὲ τοὐναντίον ἀπηγόρευον, ὡς οὐδενὶ τῶν κρειττόνων καὶ ὑπὲρ ἡμᾶς ἀρεστὴν οὖσαν οὕτω βάρβαρον καὶ παράνομον θυσίαν· οὐ γὰρ τοὺς Τυφῶνας ἐκείνους οὐδὲ τοὺς Γίγαντας ἄρχειν, ἀλλὰ τόν πάντων πατέρα θεῶν καὶ ἀνθρώπων· δαίμονας δὲ χαίροντας ἀνθρώπων αἵματι καὶ φόνῳ πιστεύειν μὲν ἴσως ἐστὶν ἀβέλτερον, ὄντων δὲ τοιούτων ἀμελητέον ὡς ἀδυνάτων· ἀσθενείᾳ γὰρ καὶ μοχθηρίᾳ ψυχῆς ἐμφύεσθαι καὶ παραμένειν τάς ἀτόπους καὶ χαλεπὰς ἐπιθυμίας. 22.1. ἐν τοιούτοις οὖν διαλόγοις τῶν πρώτων ὄντων, καὶ μάλιστα τοῦ Πελοπίδου διαποροῦντος, ἵππων ἐξ ἀγέλης πῶλος ἀποφυγοῦσα καὶ φερομένη διὰ τῶν ὅπλων, ὡς ἦν θέουσα κατʼ αὐτοὺς ἐκείνους, ἐπέστη· καὶ τοῖς μὲν ἄλλοις θέαν παρεῖχεν ἥ τε χρόα στίλβουσα τῆς χαίτης πυρσότατον ἥ τε γαυρότης καὶ τὸ σοβαρὸν καὶ τεθαρρηκὸς τῆς φωνῆς, 22.2. Θεόκριτος δὲ ὁ μάντις συμφρονήσας ἀνεβόησε πρὸς τὸν Πελοπίδαν ἥκει σοι τὸ ἱερεῖον, ὦ δαιμόνιε, καὶ παρθένον ἄλλην μὴ περιμένωμεν, ἀλλὰ χρῶ δεξάμενος ἣν ὁ θεὸς δίδωσιν. ἐκ τούτου λαβόντες τὴν ἵππον ἐπὶ τοὺς τάφους ἦγον τῶν παρθένων, καὶ κατευξάμενοι καὶ καταστέψαντες ἐνέτεμον αὐτοί τε χαίροντες καὶ λόγον εἰς τὸ στρατόπεδον περὶ τῆς ὄψεως τοῦ Πελοπίδου καὶ τῆς θυσίας διδόντες. 21.1. After Pelopidas had lain down to sleep in the camp, he thought he saw these maidens weeping at their tombs, as they invoked curses upon the Spartans, and Scedasus bidding him sacrifice to his daughters a virgin with auburn hair, if he wished to win the victory over his enemies. The injunction seemed a lawless and dreadful one to him, but he rose up and made it known to the seers and the commanders. 21.2. Some of these would not hear of the injunction being neglected or disobeyed, adducing as examples of such sacrifice among the ancients, Menoeceus, son of Creon, Macaria, daughter of Heracles; and, in later times, Pherecydes the wise man, who was put to death by the Lacedaemonians, and whose skin was preserved by their kings, in accordance with some oracle; and Leonidas, who, in obedience to the oracle, sacrificed himself, At Thermopylae. Cf. Herodotus, vii. 220. as it were, to save Greece; 21.3. and, still further, the youths who were sacrificed by Themistocles to Dionysus Carnivorous before the sea fight at Salamis Cf. the Themistocles , xiii. 2 f. for the successes which followed these sacrifices proved them acceptable to the gods. Moreover, when Agesilaüs, who was setting out on an expedition from the same place as Agamemnon did, and against the same enemies, was asked by the goddess for his daughter in sacrifice, and had this vision as he lay asleep at Aulis, he was too tender-hearted to give her, Cf. the Agesilaüs , vi. 4 ff. and thereby brought his expedition to an unsuccessful and inglorious ending. 21.4. Others, on the contrary, argued against it, declaring that such a lawless and barbarous sacrifice was not acceptable to any one of the superior beings above us, for it was not the fabled typhons and giants who governed the world, but the father of all gods and men; even to believe in the existence of divine beings who take delight in the slaughter and blood of men was perhaps a folly, but if such beings existed, they must be disregarded, as having no power; for only weakness and depravity of soul could produce or harbour such unnatural and cruel desires. 22.1. While, then, the chief men were thus disputing, and while Pelopidas in particular was in perplexity, a filly broke away from the herd of horses and sped through the camp, and when she came to the very place of their conference, stood still. The rest only admired the colour of her glossy mane, which was fiery red, her high mettle, and the vehemence and boldness of her neighing; but 22.2. Theocritus the seer, after taking thought, cried out to Pelopidas: Thy sacrificial victim is come, good man; so let us not wait for any other virgin, but do thou accept and use the one which Heaven offers thee. So they took the mare and led her to the tombs of the maidens, upon which, after decking her with garlands and consecrating her with prayers they sacrificed her, rejoicing themselves, and publishing through the camp an account of the vision of Pelopidas and of the sacrifice.
58. Plutarch, Marius, 45.3 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 252
45.3. ὑπὸ τοιούτων θραυόμενος λογισμῶν, καὶ τὴν μακρὰν ἄλην αὐτοῦ καὶ φυγὰς καὶ κινδύνους διὰ γῆς καὶ θαλάττης ἐλαυνομένου λαμβάνων πρὸ ὀφθαλμῶν, εἰς ἀπορίας ἐνέπιπτε δεινὰς καὶ νυκτερινὰ δείματα καὶ ταραχώδεις ὀνείρους, ἀεί τινος ἀκούειν φθεγγομένου δοκῶν δειναὶ γάρ κοῖται καὶ ἀποιχομένοιο λέοντος. μάλιστα δὲ πάντων φοβούμενος τὰς ἀγρυπνίας ἐνέβαλεν εἰς πότους ἑαυτὸν καὶ μέθας ἀώρους καὶ παρʼ ἡλικίαν, ὥσπερ ἀπόδρασιν τῶν φροντίδων τὸν ὕπνον μηχανώμενος. 45.3.
59. New Testament, Matthew, None (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 225
7.15. Προσέχετε ἀπὸ τῶν ψευδοπροφητῶν, οἵτινες ἔρχονται πρὸς ὑμᾶς ἐν ἐνδύμασι προβάτων ἔσωθεν δέ εἰσιν λύκοι ἅρπαγες. 7.15. "Beware of false prophets, who come to you in sheep's clothing, but inwardly are ravening wolves.
60. New Testament, Luke, 1.5-1.38, 5.12, 7.6, 7.28, 9.5, 9.60, 13.8, 14.22 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 204, 235, 265
1.5. ΕΓΕΝΕΤΟ ἐν ταῖς ἡμέραις Ἡρῴδου βασιλέως τῆς Ἰουδαίας ἱερεύς τις ὀνόματι Ζαχαρίας ἐξ ἐφημερίας Ἀβιά, καὶ γυνὴ αὐτῷ ἐκ τῶν θυγατέρων Ἀαρών, καὶ τὸ ὄνομα αὐτῆς Ἐλεισάβετ. 1.6. ἦσαν δὲ δίκαιοι ἀμφότεροι ἐναντίον τοῦ θεοῦ, πορευόμενοι ἐν πάσαις ταῖς ἐντολαῖς καὶ δικαιώμασιν τοῦ κυρίου ἄμεμπτοι. 1.7. καὶ οὐκ ἦν αὐτοῖς τέκνον, καθότι ἦν [ἡ] Ἐλεισάβετ στεῖρα, καὶ ἀμφότεροι προβεβηκότες ἐν ταῖς ἡμέραις αὐτῶν ἦσαν. 1.8. Ἐγένετο δὲ ἐν τῷ ἱερατεύειν αὐτὸν ἐν τῇ τάξει τῆς ἐφημερίας αὐτοῦ ἔναντι τοῦ θεοῦ 1.9. κατὰ τὸ ἔθος τῆς ἱερατίας ἔλαχε τοῦ θυμιᾶσαι εἰσελθὼν εἰς τὸν ναὸν τοῦ κυρίου, 1.10. καὶ πᾶν τὸ πλῆθος ἦν τοῦ λαοῦ προσευχόμενον ἔξω τῇ ὥρᾳ τοῦ θυμιάματος· 1.11. ὤφθη δὲ αὐτῷ ἄγγελος Κυρίου ἑστὼς ἐκ δεξιῶν τοῦ θυσιαστηρίου τοῦ θυμιάματος. 1.12. καὶ ἐταράχθη Ζαχαρίας ἰδών, καὶ φόβος ἐπέπεσεν ἐπʼ αὐτόν. 1.13. εἶπεν δὲ πρὸς αὐτὸν ὁ ἄγγελος Μὴ φοβοῦ, Ζαχαρία, διότι εἰσηκούσθη ἡ δέησίς σου, καὶ ἡ γυνή σου Ἐλεισάβετ γεννήσει υἱόν σοι, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰωάνην· 1.14. καὶ ἔσται χαρά σοι καὶ ἀγαλλίασις, καὶ πολλοὶ ἐπὶ τῇ γενέσει αὐτοῦ χαρήσονται· 1.15. ἔσται γὰρ μέγας ἐνώπιον Κυρίου, καὶ οἶνον καὶ σίκερα οὐ μὴ πίῃ, καὶ πνεύματος ἁγίου πλησθήσεται ἔτι ἐκ κοιλίας μητρὸς αὐτοῦ, 1.16. καὶ πολλοὺς τῶν υἱῶν Ἰσραὴλ ἐπιστρέψει ἐπὶ Κύριον τὸν θεὸν αὐτῶν· 1.17. καὶ αὐτὸς προελεύσεται ἐνώπιον αὐτοῦ ἐν πνεύματι καὶ δυνάμει Ἠλεία, ἐπιστρέψαι καρδίας πατέρων ἐπὶ τέκνα καὶ ἀπειθεῖς ἐν φρονήσει δικαίων, ἑτοιμάσαι Κυρίῳ λαὸν κατεσκευασμένον. 1.18. καὶ εἶπεν Ζαχαρίας πρὸς τὸν ἄγγελον Κατὰ τί γνώσομαι τοῦτο; ἐγὼ γάρ εἰμι πρεσβύτης καὶ ἡ γυνή μου προβεβηκυῖα ἐν ταῖς ἡμέραις αὐτῆς. 1.19. καὶ ἀποκριθεὶς ὁ ἄγγελος εἶπεν αὐτῷ Ἐγώ εἰμι Γαβριὴλ ὁ παρεστηκὼς ἐνώπιον τοῦ θεοῦ, καὶ ἀπεστάλην λαλῆσαι πρὸς σὲ καὶ εὐαγγελίσασθαί σοι ταῦτα· 1.20. καὶ ἰδοὺ ἔσῃ σιωπῶν καὶ μὴ δυνάμενος λαλῆσαι ἄχρι ἧς ἡμέρας γένηται ταῦτα, ἀνθʼ ὧν οὐκ ἐπίστευσας τοῖς λόγοις μου, οἵτινες πληρωθήσονται εἰς τὸν καιρὸν αὐτῶν. 1.21. καὶ ἦν ὁ λαὸς προσδοκῶν τὸν Ζαχαρίαν, καὶ ἐθαύμαζον ἐν τῷ χρονίζειν ἐν τῷ ναῷ αὐτόν. 1.22. ἐξελθὼν δὲ οὐκ ἐδύνατο λαλῆσαι αὐτοῖς, καὶ ἐπέγνωσαν ὅτι ὀπτασίαν ἑώρακεν ἐν τῷ ναῷ· καὶ αὐτὸς ἦν διανεύων αὐτοῖς, καὶ διέμενεν κωφός. 1.23. Καὶ ἐγένετο ὡς ἐπλήσθησαν αἱ ἡμέραι τῆς λειτουργίας αὐτοῦ, ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ. 1.24. Μετὰ δὲ ταύτας τὰς ἡμέρας συνέλαβεν Ἐλεισάβετ ἡ γυνὴ αὐτοῦ· καὶ περιέκρυβεν ἑαυτὴν μῆνας πέντε, 1.25. λέγουσα ὅτι Οὕτως μοι πεποίηκεν Κύριος ἐν ἡμέραις αἷς ἐπεῖδεν ἀφελεῖν ὄνειδός μου ἐν ἀνθρώποις. 1.26. Ἐν δὲ τῷ μηνὶ τῷ ἕκτῳ ἀπεστάλη ὁ ἄγγελος Γαβριὴλ ἀπὸ τοῦ θεοῦ εἰς πόλιν τῆς Γαλιλαίας ᾗ ὄνομα Ναζαρὲτ 1.27. πρὸς παρθένον ἐμνηστευμένην ἀνδρὶ ᾧ ὄνομα Ἰωσὴφ ἐξ οἴκου Δαυείδ, καὶ τὸ ὄνομα τῆς παρθένου Μαριάμ. 1.28. καὶ εἰσελθὼν πρὸς αὐτὴν εἶπεν Χαῖρε, κεχαριτωμένη, ὁ κύριος μετὰ σοῦ. 1.29. ἡ δὲ ἐπὶ τῷ λόγῳ διεταράχθη καὶ διελογίζετο ποταπὸς εἴη ὁ ἀσπασμὸς οὗτος. 1.30. καὶ εἶπεν ὁ ἄγγελος αὐτῇ Μὴ φοβοῦ, Μαριάμ, εὗρες γὰρ χάριν παρὰ τῷ θεῷ· 1.31. καὶ ἰδοὺ συλλήμψῃ ἐν γαστρὶ καὶ τέξῃ υἱόν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν. 1.32. οὗτος ἔσται μέγας καὶ υἱὸς Ὑψίστου κληθήσεται, καὶ δώσει αὐτῷ Κύριος ὁ θεὸς τὸν θρόνον Δαυεὶδ τοῦ πατρὸς αὐτοῦ, 1.33. καὶ βασιλεύσει ἐπὶ τὸν οἶκον Ἰακὼβ εἰς τοὺς αἰῶνας, καὶ τῆς βασιλείας αὐτοῦ οὐκ ἔσται τέλος. 1.34. εἶπεν δὲ Μαριὰμ πρὸς τὸν ἄγγελον Πῶς ἔσται τοῦτο, ἐπεὶ ἄνδρα οὐ γινώσκω; 1.35. καὶ ἀποκριθεὶς ὁ ἄγγελος εἶπεν αὐτῇ Πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σέ, καὶ δύναμις Ὑψίστου ἐπισκιάσει σοι· διὸ καὶ τὸ γεννώμενον ἅγιον κληθήσεται, υἱὸς θεοῦ· 1.36. καὶ ἰδοὺ Ἐλεισάβετ ἡ συγγενίς σου καὶ αὐτὴ συνείληφεν υἱὸν ἐν γήρει αὐτῆς, καὶ οὗτος μὴν ἕκτος ἐστὶν αὐτῇ τῇ καλουμένῃ στείρᾳ· 1.37. ὅτι οὐκ ἀδυνατήσει παρὰ τοῦ θεοῦ πᾶν ῥῆμα. 1.38. εἶπεν δὲ Μαριάμ Ἰδοὺ ἡ δούλη Κυρίου· γένοιτό μοι κατὰ τὸ ῥῆμά σου. καὶ ἀπῆλθεν ἀπʼ αὐτῆς ὁ ἄγγελος. 5.12. Καὶ ἐγένετο ἐν τῷ εἶναι αὐτὸν ἐν μιᾷ τῶν πόλεων καὶ ἰδοὺ ἀνὴρ πλήρης λέπρας· ἰδὼν δὲ τὸν Ἰησοῦν πεσὼν ἐπὶ πρόσωπον ἐδεήθη αὐτοῦ λέγων Κύριε, ἐὰν θέλῃς δύνασαί με καθαρίσαι. 7.6. ὁ δὲ Ἰησοῦς ἐπορεύετο σὺν αὐτοῖς. ἤδη δὲ αὐτοῦ οὐ μακρὰν ἀπέχοντος ἀπὸ τῆς οἰκίας ἔπεμψεν φίλους ὁ ἑκατοντάρχης λέγων αὐτῷ Κύριε, μὴ σκύλλου, οὐ γὰρ ἱκανός εἰμι ἵνα ὑπὸ τὴν στέγην μου εἰσέλθῃς· 7.28. λέγω ὑμῖν, μείζων ἐν γεννητοῖς γυναικῶν Ἰωάνου οὐδεὶς ἔστιν· ὁ δὲ μικρότερος ἐν τῇ βασιλείᾳ τοῦ θεοῦ μείζων αὐτοῦ ἐστίν. 9.5. καὶ ὅσοι ἂν μὴ δέχωνται ὑμᾶς, ἐξερχόμενοι ἀπὸ τῆς πόλεως ἐκείνης τὸν κονιορτὸν ἀπὸ τῶν ποδῶν ὑμῶν ἀποτινάσσετε εἰς μαρτύριον ἐπʼ αὐτούς. 9.60. εἶπεν δὲ αὐτῷ Ἄφες τοὺς νεκροὺς θάψαι τοὺς ἑαυτῶν νεκρούς, σὺ δὲ ἀπελθὼν διάγγελλε τὴν βασιλείαν τοῦ θεοῦ. 13.8. ὁ δὲ ἀποκριθεὶς λέγει αὐτῷ Κύριε, ἄφες αὐτὴν καὶ τοῦτο τὸ ἔτος, ἕως ὅτου σκάψω περὶ αὐτὴν 14.22. καὶ εἶπεν ὁ δοῦλος Κύριε, γέγονεν ὃ ἐπέταξας, καὶ ἔτι τόπος ἐστίν. 1.5. There was in the days of Herod, the king of Judea, a certain priest named Zacharias, of the priestly division of Abijah. He had a wife of the daughters of Aaron, and her name was Elizabeth. 1.6. They were both righteous before God, walking blamelessly in all the commandments and ordices of the Lord. 1.7. But they had no child, because Elizabeth was barren, and they both were well advanced in years. 1.8. Now it happened, while he executed the priest's office before God in the order of his division, 1.9. according to the custom of the priest's office, his lot was to enter into the temple of the Lord and burn incense. 1.10. The whole multitude of the people were praying outside at the hour of incense. 1.11. An angel of the Lord appeared to him, standing on the right side of the altar of incense. 1.12. Zacharias was troubled when he saw him, and fear fell upon him. 1.13. But the angel said to him, "Don't be afraid, Zacharias, because your request has been heard, and your wife, Elizabeth, will bear you a son, and you shall call his name John. 1.14. You will have joy and gladness; and many will rejoice at his birth. 1.15. For he will be great in the sight of the Lord, and he will drink no wine nor strong drink. He will be filled with the Holy Spirit, even from his mother's womb. 1.16. He will turn many of the children of Israel to the Lord, their God. 1.17. He will go before him in the spirit and power of Elijah, 'to turn the hearts of the fathers to the children,' and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord." 1.18. Zacharias said to the angel, "How can I be sure of this? For I am an old man, and my wife is well advanced in years." 1.19. The angel answered him, "I am Gabriel, who stands in the presence of God. I was sent to speak to you, and to bring you this good news. 1.20. Behold, you will be silent and not able to speak, until the day that these things will happen, because you didn't believe my words, which will be fulfilled in their proper time." 1.21. The people were waiting for Zacharias, and they marveled that he delayed in the temple. 1.22. When he came out, he could not speak to them, and they perceived that he had seen a vision in the temple. He continued making signs to them, and remained mute. 1.23. It happened, when the days of his service were fulfilled, he departed to his house. 1.24. After these days Elizabeth, his wife, conceived, and she hid herself five months, saying, 1.25. "Thus has the Lord done to me in the days in which he looked at me, to take away my reproach among men." 1.26. Now in the sixth month, the angel Gabriel was sent from God to a city of Galilee, named Nazareth, 1.27. to a virgin pledged to be married to a man whose name was Joseph, of the house of David. The virgin's name was Mary. 1.28. Having come in, the angel said to her, "Rejoice, you highly favored one! The Lord is with you. Blessed are you among women!" 1.29. But when she saw him, she was greatly troubled at the saying, and considered what kind of salutation this might be. 1.30. The angel said to her, "Don't be afraid, Mary, for you have found favor with God. 1.31. Behold, you will conceive in your womb, and bring forth a son, and will call his name 'Jesus.' 1.32. He will be great, and will be called the Son of the Most High. The Lord God will give him the throne of his father, David, 1.33. and he will reign over the house of Jacob forever. There will be no end to his kingdom." 1.34. Mary said to the angel, "How can this be, seeing I am a virgin?" 1.35. The angel answered her, "The Holy Spirit will come on you, and the power of the Most High will overshadow you. Therefore also the holy one who is born from you will be called the Son of God. 1.36. Behold, Elizabeth, your relative, also has conceived a son in her old age; and this is the sixth month with her who was called barren. 1.37. For everything spoken by God is possible. 1.38. Mary said, "Behold, the handmaid of the Lord; be it to me according to your word."The angel departed from her. 5.12. It happened, while he was in one of the cities, behold, there was a man full of leprosy. When he saw Jesus, he fell on his face, and begged him, saying, "Lord, if you want to, you can make me clean." 7.6. Jesus went with them. When he was now not far from the house, the centurion sent friends to him, saying to him, "Lord, don't trouble yourself, for I am not worthy for you to come under my roof. 7.28. "For I tell you, among those who are born of women there is not a greater prophet than John the Baptizer, yet he who is least in the Kingdom of God is greater than he." 9.5. As many as don't receive you, when you depart from that city, shake off even the dust from your feet for a testimony against them." 9.60. But Jesus said to him, "Leave the dead to bury their own dead, but you go and announce the Kingdom of God." 13.8. He answered, 'Lord, leave it alone this year also, until I dig around it, and fertilize it. 14.22. "The servant said, 'Lord, it is done as you commanded, and there is still room.'
61. Plutarch, Oracles At Delphi No Longer Given In Verse, 18, 21, 24-26, 30, 5, 7, 28 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 237
62. Plutarch, Demosthenes, 29.2-29.7 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 266
29.2. ὁ δὲ Δημοσθένης ἐτύγχανεν ὄψιν ἑωρακὼς κατὰ τοὺς ὕπνους ἐκείνης τῆς νυκτὸς ἀλλόκοτον. ἐδόκει γὰρ ἀνταγωνίζεσθαι τῷ Ἀρχίᾳ τραγῳδίαν ὑποκρινόμενος, εὐημερῶν δὲ καὶ κατέχων τὸ θέατρον ἐνδείᾳ παρασκευῆς καὶ χορηγίας κρατεῖσθαι. διὸ τοῦ Ἀρχίου πολλὰ φιλάνθρωπα διαλεχθέντος ἀναβλέψας πρὸς αὐτόν, ὥσπερ ἐτύγχανε καθήμενος, ὦ Ἀρχία, εἶπεν, οὔτε ὐποκρινόμενός με ἔπεισας πώποτε οὔτε νῦν πείσεις ἐπαγγελλόμενος. 29.3. ἀρξαμένου δʼ ἀπειλεῖν τοῦ Ἀρχίου μετʼ ὀργῆς, νῦν, ἔφη, λέγεις τὰ ἐκ τοῦ Μακεδονικοῦ τρίποδος, ἄρτι δʼ ὑπεκρίνου. μικρὸν οὖν ἐπίσχες, ὅπως ἐπιστείλω τι τοῖς οἴκοι καὶ ταῦτʼ εἰπὼν ἐντὸς ἀνεχώρησε τοῦ ναοῦ· καὶ λαβὼν βιβλίον ὡς γράφειν μέλλων προσήνεγκε τῷ στόματι τὸν κάλαμον, καὶ δακών, ὥσπερ ἐν τῷ διανοεῖσθαι καὶ γράφειν εἰώθει, χρόνον τινὰ κατέσχεν, εἶτα συγκαλυψάμενος ἀπέκλινε τὴν κεφαλήν. 29.4. οἱ μὲν οὖν παρὰ τὰς θύρας ἑστῶτες δορυφόροι κατεγέλων ὡς ἀποδειλιῶντος αὐτοῦ, καὶ μαλακὸν ἀπεκάλουν καὶ ἄνανδρον, ὁ δʼ Ἀρχίας προσελθὼν ἀνίστασθαι παρεκάλει, καὶ τοὺς αὐτοὺς ἀνακυκλῶν λόγους αὖθις ἐπηγγέλλετο διαλλαγὰς πρὸς τὸν Ἀντίπατρον. ἤδη δὲ συνῃσθημένος ὁ Δημοσθένης ἐμπεφυκότος αὐτῷ τοῦ φαρμάκου καὶ κρατοῦντος ἐξεκαλύψατο· καὶ διαβλέψας πρὸς τὸν Ἀρχίαν, 29.5. οὐκ ἂν φθάνοις, εἶπεν, ἤδη τὸν ἐκ τῆς τραγῳδίας ὑποκρινόμενος Κρέοντα καὶ τὸ σῶμα τοῦτο ῥίπτων ἄταφον. ἐγὼ δʼ, ὦ φίλε Πόσειδον, ἔτι ζῶν ἐξανισταμαι τοῦ ἱεροῦ· τῷ δὲ Ἀντιπάτρῳ καὶ Μακεδόσιν οὐδʼ ὁ σὸς ναὸς καθαρὸς ἀπολέλειπται. ταῦτʼ εἰπὼν, καὶ κελεύσας ὑπολαβεῖν αὐτὸν ἤδη τρέμοντα καὶ σφαλλόμενον, ἅμα τῷ προελθεῖν καὶ παραλλάξαι τὸν βωμὸν ἔπεσε καὶ στενάξας ἀφῆκε τὴν ψυχήν. 29.2. 29.3. 29.4. 29.5.
63. Plutarch, On Isis And Osiris, 80 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •divine speech, enigmatic •divine speech, enigmatic, jewish and early christian debate Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 242
80. Cyphi Cf. Müller, Frag. Hist. Graec. ii. p. 616 (Manetho, frag. 84). An interesting note in Parthey’s edition (pp. 277-280) describes the different kinds of cyphi mentioned in ancient writers, and gives in modern terms recipes for three. is a compound composed of sixteen ingredients: honey, wine, raisins, cyperus, resin, myrrh, aspalathus, seselis, mastich, bitumen, rush, sorrel, and in addition to these both the junipers, of which they call one the larger and one the smaller, cardamum, and calamus. These are compounded, not at random, but while the sacred writings are being read to the perfumers as they mix the ingredients. As for this number, even if it appears quite clear that it is the square of a square and is the only one of the numbers forming a square that has its perimeter equal to its area, Cf. 367 f, supra . and deserves to be admired for this reason, yet it must be said that its contribution to the topic under discussion is very slight. Most of the materials that are taken into this compound, inasmuch as they have aromatic properties, give forth a sweet emanation and a beneficent exhalation, by which the air is changed, and the body, being moved gently and softly Cf. Moralia , 1087 e. by the current, acquires a temperament conducive to sleep; and the distress and strain of our daily carking cares, as if they were knots, these exhalations relax and loosen without the aid of wine. The imaginative faculty that is susceptible to dreams it brightens like a mirror, and makes it clearer no less effectively than did the notes of the lyre which the Pythagoreans Cf. Plato, Timaeus , 45 d, and Quintilian, ix. 4. 12. used to employ before sleeping as a charm and a cure for the emotional and irrational in the soul. It is a fact that stimulating odours often recall the failing powers of sensation, and often again lull and quiet them when their emanations are diffused in the body by virtue of their ethereal qualities; even as some physicians state that sleep supervenes when the volatile portion of our food, gently permeating the digestive tract and coming into close contact with it, produces a species of titillation. They use cyphi as both a potion and a salve; for taken internally it seems to cleanse properly the internal organs, since it is an emollient. Apart from this, resin and myrrh result from the action of the sun when the trees exude them in response to the heat. of the ingredients which compose cyphi , there are some which delight more in the night, that is, those which are wont to thrive in cold winds and shadows and dews and dampness. For the light of day is single and simple, and Pindar Pindar, Olympian Odes , i. 6. says that the sun is seen through the deserted aether. But the air at night is a composite mixture made up of many lights and forces, even as though seeds from every star were showered down into one place. Very appropriately, therefore, they burn resin and myrrh in the daytime, for these are simple substances and have their origin from the sun; but the cyphi , since it is compounded of ingredients of all sorts of qualities, they offer at nightfall. Some think the essay ends too abruptly; others think it is quite complete; each reader may properly have his own opinion.
64. Plutarch, On The E At Delphi, None (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 261
65. Plutarch, On The Obsolescence of Oracles, 5, 50, 45 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 221
66. Plutarch, Julius Caesar, 69.6-69.12 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 253
69.6. ψόφου δέ τινος αἰσθέσθαι περὶ τὴν θύραν ἔδοξε, καὶ πρός τὸ τοῦ λύχνου φῶς ἤδη καταφερομένου σκεψάμενος ὄψιν εἶδε φοβερὰν ἀνδρὸς ἐκφύλου τὸ μέγεθος καὶ χαλεποῦ τὸ εἶδος, ἐκπλαγεὶς δὲ τὸ πρῶτον, ὡς ἑώρα μήτε πράττοντά τι μήτε φθεγγόμενον, ἀλλὰ ἑστῶτα σιγῇ παρὰ τὴν κλίνην, ἠρώτα ὅστίς ἐστιν. 69.7. ἀποκρίνεται δʼ αὐτῷ τὸ φάσμα ὁ σὸς, ὦ Βροῦτε, δαίμων κακός ὄψει δέ με περὶ Φιλίππους. τότε μὲν οὖν ὁ Βροῦτος εὐθαρσῶς, ὂψομαι, εἶπε καὶ τὸ δαιμόνιον εὐθὺς ἐκποδὼν ἀπῄει. τῷ δʼ ἱκνουμένῳ χρόνῳ περὶ τοὺς Φιλίππους ἀντιταχθεὶς Ἀντωνίῳ καὶ Καίσαρι τῇ μὲν πρώτῃ μάχῃ κρατήσας τὸ καθʼ ἑαυτὸν ἐτρέψατο καὶ διεξήλασε πορθῶν τὸ Καίσαρος στρατόπεδον, 69.8. τὴν δὲ δευτέραν αὐτῷ μάχεσθαι μέλλοντι φοιτᾷ τὸ αὐτὸ φάσμα τῆς νυκτὸς αὖθις, οὐχ ὥστε τι προσειπεῖν, ἀλλὰ συνεὶς ὁ Βροῦτος τὸ πεπρωμένον ἔρριψε φέρων ἑαυτὸν εἰς τὸν κίνδυνον. οὐ μὴν ἔπεσεν ἀγωνιζόμενος, ἀλλὰ τῆς τροπῆς γενομένης ἀναφυγὼν πρός τι κρημνῶδες καὶ τῷ ξίφει γυμνῷ προσβαλὼν τὸ στέρνον, ἅμα καὶ φίλου τινὸς, ὥς φασι, συνεπιρρώσαντος τὴν πληγήν, ἀπέθανεν. 69.6. 69.7.
67. Plutarch, Brutus, 36.1-37.6 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 253
68. Plutarch, Aristides, 19.1-19.2 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 253, 258, 263, 265
19.1. οὕτω δὲ τοῦ ἀγῶνος δίχα συνεστῶτος πρῶτοι μὲν ἐώσαντο τοὺς Πέρσας οἱ Λακεδαιμόνιοι· καὶ τὸν Μαρδόνιον ἀνὴρ Σπαρτιάτης ὄνομα Ἀρίμνηστος ἀποκτίννυσι, λίθῳ τὴν κεφαλὴν πατάξας, ὥσπερ αὐτῷ προεσήμανε τὸ ἐν Ἀμφιάρεω μαντεῖον. ἔπεμψε γὰρ ἄνδρα Λυδὸν ἐνταῦθα, Κᾶρα δὲ ἕτερον εἰς Τροφωνίου ὁ ὁ bracketed in Sintenis 2 ; Blass reads εἰς τὸ Πτῷον ὁ with S, after Hercher, thus agreeing with Herodotus viii. 135. Μαρδόνιος· καὶ τοῦτον μὲν ὁ προφήτης Καρικῇ γλώσσῃ προσεῖπεν, 19.2. ὁ δὲ Λυδὸς ἐν τῷ σηκῷ τοῦ Ἀμφιάρεω κατευνασθεὶς ἔδοξεν ὑπηρέτην τινὰ τοῦ θεοῦ παραστῆναι καὶ κελεύειν αὐτὸν ἀπιέναι, μὴ βουλομένου δὲ λίθον εἰς τὴν κεφαλὴν ἐμβαλεῖν μέγαν, ὥστε δόξαι πληγέντα τεθνάναι τὸν ἄνθρωπον· καὶ ταῦτα μὲν οὕτω γενέσθαι λέγεται. τοὺς δὲ φεύγοντας εἰς τὰ ξύλινα τείχη καθεῖρξαν. ὀλίγῳ δʼ ὕστερον Ἀθηναῖοι τοὺς Θηβαίους τρέπονται, τριακοσίους τοὺς ἐπιφανεστάτους καὶ πρώτους διαφθείραντες ἐν αὐτῇ τῇ μάχῃ. 19.1. 19.2.
69. Plutarch, Alexander The Great, 26.5 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 252
26.5. καὶ γῆ μὲν οὐ παρῆν λευκή, τῶν δὲ ἀλφίτων λαμβάνοντες ἐν πεδίῳ μελαγγείῳ κυκλοτερῆ κόλπον ἦγον, οὗ τὴν ἐντὸς περιφέρειαν εὐθεῖαι βάσεις ὥσπερ ἀπὸ κρασπέδων εἰς σχῆμα χλαμύδος ὑπελάμβανον, ἐξ ἴσου συνάγουσαι τὸ μέγεθος, ἡσθέντος δὲ τῇ διαθέσει τοῦ βασιλέως αἰφνίδιον ὄρνιθες ἀπὸ τοῦ ποταμοῦ καὶ τῆς λίμνης, πλήθει τε ἄπειροι καὶ κατὰ γένος παντοδαποὶ καὶ μέγεθος, ἐπὶ τὸν τόπον καταίροντες νέφεσιν ἐοικότες οὐδὲ μικρὸν ὑπέλιπον τῶν ἀλφίτων, ὥστε καὶ τὸν Ἀλέξανδρον διαταραχθῆναι πρὸς τὸν οἰωνόν. 26.5. There was no chalk at hand, so they took barley-meal Cf. Arrian, Anab. iii. 2, 1 . and marked out with it on the dark soil a rounded area, to whose inner arc straight lines extended so as to produce the figure of a chlamys, or military cloak, the lines beginning from the skirts (as one may say), and narrowing the breadth of the area uniformly. See Tarbell, The Form of the Chlamys, Classical Philology , 1906, p. 285. The king was delighted with the design; but suddenly birds from the river and the lagoon, infinite in number and of every sort and size, settled down upon the place like clouds and devoured every particle of the barley-meal, so that even Alexander was greatly disturbed at the omen.
70. Plutarch, Agesilaus, 6.4-6.5 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 246, 253
6.4. ἀθροιζομένης δὲ τῆς δυνάμεως εἰς Γεραιστόν, αὐτὸς εἰς Αὐλίδα κατελθὼν μετὰ τῶν φίλων καὶ νυκτερεύσας ἔδοξε κατὰ τοὺς ὕπνους εἰπεῖν τινα πρὸς αὐτόν· ὦ βασιλεῦ Λακεδαιμονίων, ὅτι μὲν οὐδεὶς τῆς Ἑλλάδος ὁμοῦ συμπάσης ἀπεδείχθη στρατηγὸς ἢ πρότερον Ἀγαμέμνων καὶ σὺ νῦν μετʼ ἐκεῖνον, ἐννοεῖς δήπουθεν ἐπεὶ δὲ τῶν μὲν αὐτῶν ἄρχεις ἐκείνῳ, τοῖς δὲ αὐτοῖς πολεμεῖς, ἀπὸ δὲ τῶν αὐτῶν τόπων ὁρμᾷς ἐπὶ τὸν πόλεμον, εἰκός ἐστι καὶ θῦσαί σε τῇ θεῷ θυσίαν ἣν ἐκεῖνος ἐνταῦθα θύσας ἐξέπλευσεν. 6.5. ἅμα δέ πως ὑπῆλθε τὸν Ἀγησίλαον ὁ τῆς κόρης σφαγιασμός, ἣν ὁ πατὴρ ἔσφαξε πεισθεὶς τοῖς μάντεσιν. οὐ μὴν διετάραξεν αὐτόν, ἀλλʼ ἀναστὰς καὶ διηγησάμενος τοῖς φίλοις τὰ φανέντα τὴν μὲν θεὸν ἔφη τιμήσειν οἷς εἰκός ἐστι χαίρειν θεὸν οὖσαν, οὐ μιμήσεσθαι δὲ τὴν ἀπάθειαν ἀπάθειαν S and Amyot: ἀμαθυίαν ( stupidity ). τοῦ τότε στρατηγοῦ, καὶ καταστέψας ἔλαφον ἐκέλευσεν ἀπάρξασθαι τὸν ἑαυτοῦ μάντιν, οὐχ ὥσπερ εἰώθει τοῦτο ποιεῖν ὁ ὑπὸ τῶν Βοιωτῶν τεταγμένος. 6.4. 6.5.
71. Anon., The Life of Adam And Eve, 23.2-23.5 (1st cent. CE - 5th cent. CE)  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 156
72. Plutarch, Lucullus, 10.1-10.3, 12.1-12.2, 23.3 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 252, 257
10.1. ἔοικε δὲ καὶ τὸ θεῖον ἐπιθαρρῦναι τοὺς Κυζικηνούς, ἀγασθὲν αὐτῶν τὴν ἀνδραγαθίαν, ἄλλοις τε σημείοις ἐναργέσι, καὶ τῆς τῶν Φερεφαττίων ἑορτῆς ἐνεστώσης οἱ μὲν ἠπόρουν βοὸς μελαίνης πρὸς τὴν θυσίαν καὶ σταιτίνην πλάσαντες τῷ βωμῷ παρέστησαν, ἡ δʼ ἱερὰ καὶ τρεφομένη τῇ θεῷ νομὴν μὲν εἶχεν, ὥσπερ τἆλλα βοτὰ τῶν Κυζικηνῶν, ἐν τῇ περαίᾳ, κατʼ ἐκείνην δὲ τὴν ἡμέραν ἀποκριθεῖσα τῆς ἀγέλης μόνη διενήξατο πρὸς τὴν πόλιν καὶ κατέστησεν ἐπὶ τὴν θυσίαν αὑτήν. 10.2. ὄναρ δʼ ἡ θεὸς Ἀρισταγόρᾳ τῷ τοῦ δήμου γραμματιστῇ παραστᾶσα, καὶ μὴν ἔγωγε, εἶπεν, ἥκω τὸν Λιβυκὸν αὐλητὴν ἐπὶ τὸν Ποντικὸν σαλπιγκτὴν ἐπάγουσα. φράσον οὖν θαρρεῖν τοῖς πολίταις. θαυμαζόντων δὲ τὴν φωνὴν τῶν Κυζικηνῶν ἅμʼ ἡμέρᾳ σάλον εἶχεν ἡ θάλασσα κατιόντος ἀκρίτου πνεύματος, αἵ τε μηχαναὶ τοῦ βασιλέως παρεστῶσαι τοῖς τείχεσιν, ἔργα θαυμαστὰ Νικωνίδου τοῦ Θεσσαλοῦ, ῥοίζῳ καὶ πατάγῳ πρῶτον ἀπεδήλουν τὸ μέλλον· 10.3. εἶτα νότος ἐκραγεὶς ἄπιστος τὸ μέγεθος τά τʼ ἄλλα συνέτριψε μηχανήματα ὥρας βραχεῖ μορίῳ, καὶ τὸν ξύλινον πύργον ἑκατὸν πηχῶν ὕψος ὄντα διασείσας κατέβαλεν. ἱστορεῖται δὲ τῶν ἐν Ἰλίῳ πολλοῖς καθʼ ὕπνον ὀφθῆναι τὴν Ἀθηνᾶν ἱδρῶτι πολλῷ ῥεομένην καὶ ὑποφαίνουσάν τι τοῦ πέπλου παρερρωγός, λέγουσαν, ὡς ἀρτίως ἥκοι βοηθήσασα Κυζικηνοῖς. καὶ στήλην τινὰ δόγματα καὶ γράμματα περὶ τούτων ἔχουσαν ἐδείκνυον Ἰλιεῖς. 12.1. Λούκουλλος δὲ πρῶτον εἰς Κύζικον παρελθών ἀπέλαυσεν ἡδονῆς καὶ φιλοφροσύνης πρεπούσης· ἔπειτα ναυτικὸν ἐξηρτύετο τὸν Ἑλλήσποντον ἐπιπορευόμενος. εἰς δὲ Τρῳάδα καταχθείς ἐσκήνωσε μὲν ἐν τῷ ἱερῷ τῆς Ἀφροδίτης, κατακοιμηθεὶς δὲ νύκτωρ ἐδόκει τὴν θεὰν ὁρᾶν ἐφεστῶσαν αὐτῷ καὶ λέγουσαν· τί κνώσσεις, μεγάθυμε λέον; νεβροὶ δε τοι ἐγγύς. 12.2. ἐξαναστὰς δὲ καὶ τοὺς φίλους καλέσας διηγεῖτο τὴν ὄψιν ἔτι νυκτὸς οὔσης. καὶ παρῆσαν ἐξ Ἰλίου τινὲς ἀπαγγέλλοντες ὦφθαι περὶ τὸν Ἀχαιῶν λιμένα τρισκαίδεκα πεντήρεις τῶν βασιλικῶν ἐπὶ Λῆμνον πλεούσας, εὐθὺς οὖν ἀναχθείς τούτους μὲν εἷλε καὶ τὸν στρατηγὸν αὐτῶν Ἰσίδωρον ἀπέκτεινεν, ἐπὶ δὲ τοὺς ἄλλους ἔπλει πρωρέας. 23.3. αἰσθόμενος δʼ ὁ Λούκουλλος καὶ παρελθὼν εἰς τὴν πόλιν ὀκτακισχιλίους αὐτῶν τοὺς ἐγκαταλειφθέντας ἀπέκτεινε, τοῖς δʼ ἄλλοις ἀπέδωκε τὰ οἰκεῖα καὶ τῆς πόλεως ἐπεμελήθη μάλιστα διὰ τὴν τοιαύτην ὄψιν. ἐδόκει τινὰ κατὰ τοὺς ὕπνους εἰπεῖν παραστάντα πρόελθε, Λούκουλλε, μικρόν ἥκει γὰρ Αὐτόλυκος ἐντυχεῖν σοι βουλόμενος. 10.1. 10.2. 10.3. 12.1. 12.2. 23.3.
73. New Testament, John, 3.3, 4.7-4.10, 10.6, 16.29 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 217, 235, 242
3.3. ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ Ἀμὴν ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἄνωθεν, οὐ δύναται ἰδεῖν τὴν βασιλείαν τοῦ θεοῦ. 4.7. ἔρχεται γυνὴ ἐκ τῆς Σαμαρίας ἀντλῆσαι ὕδωρ. 4.8. λέγει αὐτῇ ὁ Ἰησοῦς Δός μοι πεῖν· οἱ γὰρ μαθηταὶ αὐτοῦ ἀπεληλύθεισαν εἰς τὴν πόλιν, ἵνα τροφὰς ἀγοράσωσιν. 4.9. λέγει οὖν αὐτῷ ἡ γυνὴ ἡ Σαμαρεῖτις Πῶς σὺ Ἰουδαῖος ὢν παρʼ ἐμοῦ πεῖν αἰτεῖς γυναικὸς Σαμαρείτιδος οὔσης; [οὐ γὰρ συνχρῶνται Ἰουδαῖοι Σαμαρείταις.] 4.10. ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῇ Εἰ ᾔδεις τὴν δωρεὰν τοῦ θεοῦ καὶ τίς ἐστιν ὁ λέγων σοι Δός μοι πεῖν, σὺ ἂν ᾔτησας αὐτὸν καὶ ἔδωκεν ἄν σοι ὕδωρ ζῶν. 10.6. ἐκεῖνοι δὲ οὐκ ἔγνωσαν τίνα ἦν ἃ ἐλάλει αὐτοῖς. 16.29. Λέγουσιν οἱ μαθηταὶ αὐτοῦ Ἴδε νῦν ἐν παρρησίᾳ λαλεῖς, καὶ παροιμίαν οὐδεμίαν λέγεις. 3.3. Jesus answered him, "Most assuredly, I tell you, unless one is born anew, he can't see the Kingdom of God." 4.7. A woman of Samaria came to draw water. Jesus said to her, "Give me a drink." 4.8. For his disciples had gone away into the city to buy food. 4.9. The Samaritan woman therefore said to him, "How is it that you, being a Jew, ask for a drink from me, a Samaritan woman?" (For Jews have no dealings with Samaritans.) 4.10. Jesus answered her, "If you knew the gift of God, and who it is who says to you, 'Give me a drink,' you would have asked him, and he would have given you living water." 10.6. Jesus spoke this parable to them, but they didn't understand what he was telling them. 16.29. His disciples said to him, "Behold, now you speak plainly, and speak no figures of speech.
74. Suetonius, Augustus, 91.2, 94.8, 99.2 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 216, 254, 258
75. New Testament, Galatians, 2 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 266, 267
76. Suetonius, Galba, 4.3, 18.2 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 254
77. Suetonius, Vespasianus, 5, 4 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 227
78. Tacitus, Histories, 5.13 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 227
5.13.  Prodigies had indeed occurred, but to avert them either by victims or by vows is held unlawful by a people which, though prone to superstition, is opposed to all propitiatory rites. Contending hosts were seen meeting in the skies, arms flashed, and suddenly the temple was illumined with fire from the clouds. of a sudden the doors of the shrine opened and a superhuman voice cried: "The gods are departing": at the same moment the mighty stir of their going was heard. Few interpreted these omens as fearful; the majority firmly believed that their ancient priestly writings contained the prophecy that this was the very time when the East should grow strong and that men starting from Judea should possess the world. This mysterious prophecy had in reality pointed to Vespasian and Titus, but the common people, as is the way of human ambition, interpreted these great destinies in their own favour, and could not be turned to the truth even by adversity. We have heard that the total number of the besieged of every age and both sexes was six hundred thousand; there were arms for all who could use them, and the number ready to fight was larger than could have been anticipated from the total population. Both men and women showed the same determination; and if they were to be forced to change their home, they feared life more than death. Such was the city and people against which Titus Caesar now proceeded; since the nature of the ground did not allow him to assault or employ any sudden operations, he decided to use earthworks and mantlets; the legions were assigned to their several tasks, and there was a respite of fighting until they made ready every device for storming a town that the ancients had ever employed or modern ingenuity invented.
79. Tosefta, Sotah, 13.5-13.6 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 208
13.5. "[שוב מעשה שנתכנסו חכמים ביבנה ויצאת בת קול ואמרה להן יש כאן אדם שראוי לרוה\"ק אלא שאין דורו זכאי לכך נתנו עיניהם בהלל הזקן וכשמת אמרו הא עניו הא חסיד תלמידו של עזרא שוב פעם אחת היו יושבין ביבנה ושמעו בת קול אומר יש כאן אדם שראוי לרוח הקדש אלא שאין הדור ראוי לכך ונתנו עיניהם בשמואל הקטן בשעת מיתתו מה היו אומרים אי עניו אי חסיד תלמידו של הלל הזקן אף הוא אמר בשעת מיתתו שמעון וישמעאל לקטלא ושאר חברוהי לחרבא ושאר עמא לביזא ועקן רברבן יהויין לאחר דינא בלשון ארמי אמרן אף על ר' יהודה בן בבא התקינו שיהיו אומרין עליו הא עניו הא חסיד תלמידו של שמואל הקטן אלא שנטרפה שעה].", 13.6. "יוחנן כהן גדול שמע דבר מבית קדש הקדשים נצחין טליא דאזלי לאגחא קרבא באנטוכת וכתבו אותה [שעה] ואותו היום וכוונו ואותה שעה היתה שנצחו שמעון הצדיק שמע דבר מבית קדש הקדשים בטילת עבידתא דיאמר סנאה [לתתאה] להיכלא ונהרג גסקלנוס ובטלו גזירותיו ובלשון ארמי שמע.",
80. Artemidorus, Oneirocritica, 1.2.14-1.2.16, 1.2.19, 1.2.22-1.2.38, 1.2.114-1.2.125, 1.11.1-1.11.5, 1.76.35-1.76.36, 1.78.22-1.78.33, 2.29.3-2.29.4, 2.69.1-2.69.10, 3.37.1-3.37.6, 4.1.3-4.1.4, 4.22.1, 4.22.36-4.22.45, 4.24.7-4.24.11, 4.32.2-4.32.9, 4.59.1-4.59.4, 4.59.27-4.59.57, 4.63.8-4.63.10, 4.63.12-4.63.13, 4.71-4.72, 4.71.1-4.71.3, 4.71.5-4.71.22, 4.72.3, 4.72.5-4.72.12, 4.80.8-4.80.9, 5.30, 5.51, 5.58, 5.66, 5.71-5.72 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •divine speech, enigmatic •divine speech, enigmatic, graeco-roman debate •divine speech, enigmatic, jewish and early christian debate Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 156, 238, 239, 246, 247, 248, 251, 257, 262, 264
81. New Testament, Romans, 13.12, 14.7-14.8, 14.19, 14.21 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •divine speech, enigmatic •divine speech, enigmatic, jewish and early christian debate •divine speech, enigmatic, graeco-roman debate Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 228, 237, 242
13.12. ἡ νὺξ προέκοψεν, ἡ δὲ ἡμέρα ἤγγικεν. ἀποθώμεθα οὖν τὰ ἔργα τοῦ σκότους, ἐνδυσώμεθα [δὲ] τὰ ὅπλα τοῦ φωτός. 14.7. Οὐδεὶς γὰρ ἡμῶν ἑαυτῷ ζῇ, καὶ οὐδεὶς ἑαυτῷ ἀποθνήσκει· 14.8. ἐάν τε γὰρ ζῶμεν, τῷ κυρίῳ ζῶμεν, ἐάν τε ἀποθνήσκωμεν, τῷ κυρίῳ ἀποθνήσκομεν. ἐάν τε οὖν ζῶμεν ἐάν τε ἀποθνήσκωμεν, τοῦ κυρίου ἐσμέν. 14.19. ἄρα οὖν τὰ τῆς εἰρήνης διώκωμεν καὶ τὰ τῆς οἰκοδομῆς τῆς εἰς ἀλλήλους· 14.21. καλὸν τὸ μὴ φαγεῖν κρέα μηδὲ πεῖν οἶνον μηδὲ ἐν ᾧ ὁ ἀδελφός σου προσκόπτει· 13.12. The night is far gone, and the day is near. Let's therefore throw off the works of darkness, and let's put on the armor of light. 14.7. For none of us lives to himself, and none dies to himself. 14.8. For if we live, we live to the Lord. Or if we die, we die to the Lord. If therefore we live or die, we are the Lord's. 14.19. So then, let us follow after things which make for peace, and things by which we may build one another up. 14.21. It is good to not eat meat, drink wine, nor do anything by which your brother stumbles, is offended, or is made weak.
82. Plutarch, Themistocles, 30.1-30.2 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 252
30.1. τὴν δὲ πρὸς Πειρίθουν φιλίαν τοῦτον τὸν τρόπον αὐτῷ γενέσθαι λέγουσι. δόξαν εἶχεν ἐπὶ ῥώμῃ καὶ ἀνδρείᾳ μεγίστην· βουλόμενος οὖν ὁ Πειρίθους ἐξελέγξαι καὶ λαβεῖν διάπειραν, ἠλάσατο βοῦς ἐκ Μαραθῶνος αὐτοῦ, καὶ πυθόμενος διώκειν μετὰ τῶν ὅπλων ἐκεῖνον οὐκ ἔφυγεν, ἀλλʼ ἀναστρέψας ἀπήντησεν. 30.2. ὡς δὲ εἶδεν ἅτερος τὸν ἕτερον καὶ τὸ κάλλος ἐθαύμασε καὶ τὴν τόλμαν ἠγάσθη, μάχης μὲν ἔσχοντο, Πειρίθους δὲ πρότερος τὴν δεξιὰν προτείνας ἐκέλευσεν αὐτὸν γενέσθαι δικαστὴν τὸν Θησέα τῆς βοηλασίας· ἑκὼν γὰρ ὑφέξειν ἣν ἂν ὁρίσῃ δίκην ἐκεῖνος· Θησεὺς δὲ καὶ τὴν δίκην ἀφῆκεν αὐτῷ καὶ προὐκαλεῖτο φίλον εἶναι καὶ σύμμαχον· ἐποιήσαντο δὲ τὴν φιλίαν ἔνορκον.
83. Josephus Flavius, Jewish Antiquities, None (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 225
2.345. 4. But the Hebrews were not able to contain themselves for joy at their wonderful deliverance, and destruction of their enemies; now indeed supposing themselves firmly delivered, when those that would have forced them into slavery were destroyed, and when they found they had God so evidently for their protector.
84. Josephus Flavius, Jewish War, 1.78-1.80, 3.350-3.354, 5.212-5.214, 6.312-6.315 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •divine speech, enigmatic •divine speech, enigmatic, jewish and early christian debate Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 227, 228, 242
1.78. 5. And truly anyone would be surprised at Judas upon this occasion. He was of the sect of the Essenes, and had never failed or deceived men in his predictions before. Now, this man saw Antigonus as he was passing along by the temple, and cried out to his acquaintance (they were not a few who attended upon him as his scholars), 1.79. “O strange!” said he, “it is good for me to die now, since truth is dead before me, and somewhat that I have foretold hath proved false; for this Antigonus is this day alive, who ought to have died this day; and the place where he ought to be slain, according to that fatal decree, was Strato’s Tower, which is at the distance of six hundred furlongs from this place; and yet four hours of this day are over already; which point of time renders the prediction impossible to be fulfilled.” 1.80. And when the old man had said this, he was dejected in his mind, and so continued. But, in a little time, news came that Antigonus was slain in a subterraneous place, which was itself also called Strato’s Tower, by the same name with that Caesarea which lay by the seaside; and this ambiguity it was which caused the prophet’s disorder. 3.350. 3. Now, as Josephus began to hesitate with himself about Nicanor’s proposal, the soldiery were so angry, that they ran hastily to set fire to the den; but the tribune would not permit them so to do, as being very desirous to take the man alive. 3.351. And now, as Nicanor lay hard at Josephus to comply, and he understood how the multitude of the enemies threatened him, he called to mind the dreams which he had dreamed in the nighttime, whereby God had signified to him beforehand both the future calamities of the Jews, and the events that concerned the Roman emperors. 3.352. Now Josephus was able to give shrewd conjectures about the interpretation of such dreams as have been ambiguously delivered by God. Moreover, he was not unacquainted with the prophecies contained in the sacred books, as being a priest himself, and of the posterity of priests: 3.353. and just then was he in an ecstasy; and setting before him the tremendous images of the dreams he had lately had, he put up a secret prayer to God, 3.354. and said, “Since it pleaseth thee, who hast created the Jewish nation, to depress the same, and since all their good fortune is gone over to the Romans, and since thou hast made choice of this soul of mine to foretell what is to come to pass hereafter, I willingly give them my hands, and am content to live. And I protest openly that I do not go over to the Romans as a deserter of the Jews, but as a minister from thee.” 5.212. but before these doors there was a veil of equal largeness with the doors. It was a Babylonian curtain, embroidered with blue, and fine linen, and scarlet, and purple, and of a contexture that was truly wonderful. Nor was this mixture of colors without its mystical interpretation, but was a kind of image of the universe; 5.213. for by the scarlet there seemed to be enigmatically signified fire, by the fine flax the earth, by the blue the air, and by the purple the sea; two of them having their colors the foundation of this resemblance; but the fine flax and the purple have their own origin for that foundation, the earth producing the one, and the sea the other. 5.214. This curtain had also embroidered upon it all that was mystical in the heavens, excepting that of the [twelve] signs, representing living creatures. 6.312. But now, what did most elevate them in undertaking this war, was an ambiguous oracle that was also found in their sacred writings, how, “about that time, one from their country should become governor of the habitable earth.” 6.313. The Jews took this prediction to belong to themselves in particular, and many of the wise men were thereby deceived in their determination. Now, this oracle certainly denoted the government of Vespasian, who was appointed emperor in Judea. 6.314. However, it is not possible for men to avoid fate, although they see it beforehand. 6.315. But these men interpreted some of these signals according to their own pleasure, and some of them they utterly despised, until their madness was demonstrated, both by the taking of their city and their own destruction.
85. Ps.-Philo, Biblical Antiquities, 9.10 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 156
86. New Testament, James, 1.23 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •divine speech, enigmatic •divine speech, enigmatic, jewish and early christian debate Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 242
1.23. ὅτι εἴ τις ἀκροατὴς λόγου ἐστὶν καὶ οὐ ποιητής, οὗτος ἔοικεν ἀνδρὶ κατανοοῦντι τὸ πρόσωπον τῆς γενέσεως αὐτοῦ ἐν ἐσόπτρῳ, 1.23. For if anyone is a hearer of the word and not a doer, he is like a man beholding his natural face in a mirror;
87. New Testament, Acts, None (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 204, 224, 229, 262
5.39. εἰ δὲ ἐκ θεοῦ ἐστίν, οὐ δυνήσεσθε καταλῦσαι αὐτούς·̓ μή ποτε καὶ θεομάχοι εὑρεθῆτε. 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!"
88. Pausanias, Description of Greece, 1.21.1-1.21.2, 1.34.5, 3.18.3, 4.20.1, 4.26.3, 4.26.6-4.26.8, 7.5.1-7.5.3, 8.11.10-8.11.11, 8.47.6, 9.23.3-9.23.4 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 221, 222, 223, 249, 250
1.21.1. εἰσὶ δὲ Ἀθηναίοις εἰκόνες ἐν τῷ θεάτρῳ καὶ τραγῳδίας καὶ κωμῳδίας ποιητῶν, αἱ πολλαὶ τῶν ἀφανεστέρων· ὅτι μὴ γὰρ Μένανδρος, οὐδεὶς ἦν ποιητὴς κωμῳδίας τῶν ἐς δόξαν ἡκόντων. τραγῳδίας δὲ κεῖνται τῶν φανερῶν Εὐριπίδης καὶ Σοφοκλῆς. λέγεται δὲ Σοφοκλέους τελευτήσαντος ἐσβαλεῖν ἐς τὴν Ἀττικὴν Λακεδαιμονίους, καὶ σφῶν τὸν ἡγούμενον ἰδεῖν ἐπιστάντα οἱ Διόνυσον κελεύειν τιμαῖς, ὅσαι καθεστήκασιν ἐπὶ τοῖς τεθνεῶσι, τὴν Σειρῆνα τὴν νέαν τιμᾶν· καί οἱ τὸ ὄναρ ἐς Σοφοκλέα καὶ τὴν Σοφοκλέους ποίησιν ἐφαίνετο ἔχειν, εἰώθασι δὲ καὶ νῦν ἔτι ποιημάτων καὶ λόγων τὸ ἐπαγωγὸν Σειρῆνι εἰκάζειν. 1.21.2. τὴν δὲ εἰκόνα τὴν Αἰσχύλου πολλῷ τε ὕστερον τῆς τελευτῆς δοκῶ ποιηθῆναι καὶ τῆς γραφῆς ἣ τὸ ἔργον ἔχει τὸ Μαραθῶνι. ἔφη δὲ Αἰσχύλος μειράκιον ὢν καθεύδειν ἐν ἀγρῷ φυλάσσων σταφυλάς, καί οἱ Διόνυσον ἐπιστάντα κελεῦσαι τραγῳδίαν ποιεῖν· ὡς δὲ ἦν ἡμέρα— πείθεσθαι γὰρ ἐθέλειν—ῥᾷστα ἤδη πειρώμενος ποιεῖν. 1.34.5. δοκῶ δὲ Ἀμφιάραον ὀνειράτων διακρίσει μάλιστα προ ς κεῖσθαι· δῆλος δέ, ἡνίκα ἐνομίσθη θεός, διʼ ὀνειράτων μαντικὴν καταστησάμενος. καὶ πρῶτον μὲν καθήρασθαι νομίζουσιν ὅστις ἦλθεν Ἀμφιαράῳ χρησόμενος· ἔστι δὲ καθάρσιον τῷ θεῷ θύειν, θύουσι δὲ καὶ αὐτῷ καὶ πᾶσιν ὅσοις ἐστὶν ἐπὶ τῷ βωμῷ τὰ ὀνόματα· προεξειργασμένων δὲ τούτων κριὸν θύσαντες καὶ τὸ δέρμα ὑποστρωσάμενοι καθεύδουσιν ἀναμένοντες δήλωσιν ὀνείρατος. 3.18.3. προελθόντι δὲ ἐντεῦθεν ἱερόν ἐστιν Ἄμμωνος· φαίνονται δὲ ἀπʼ ἀρχῆς Λακεδαιμόνιοι μάλιστα Ἑλλήνων χρώμενοι τῷ ἐν Λιβύῃ μαντείῳ. λέγεται δὲ καὶ Λυσάνδρῳ πολιορκοῦντι Ἄφυτιν τὴν ἐν τῇ Παλλήνῃ νύκτωρ ἐπιφανέντα Ἄμμωνα προαγορεύειν ὡς ἄμεινον ἐκείνῳ τε ἔσοιτο καὶ τῇ Λακεδαίμονι πολέμου πρὸς Ἀφυταίους παυσαμένοις· καὶ οὕτω τὴν πολιορκίαν διέλυσεν ὁ Λύσανδρος καὶ Λακεδαιμονίους τὸν θεὸν σέβειν προήγαγεν ἐς πλέον, Ἀφυταῖοι δὲ τιμῶσιν Ἄμμωνα οὐδὲν ἧσσον ἢ οἱ Ἀμμώνιοι Λιβύων. 4.20.1. ἑνδεκάτῳ δὲ ἔτει τῆς πολιορκίας τήν τε Εἶραν ἐπέπρωτο ἁλῶναι καὶ ἀναστάτους γενέσθαι Μεσσηνίους, καὶ δή σφισιν ἐπετέλεσεν ὁ θεὸς Ἀριστομένει καὶ Θεόκλῳ χρησθέν τι. τούτοις γὰρ ἐλθοῦσιν ἐς Δελφοὺς μετὰ τὴν ἐπὶ τῇ τάφρῳ πληγὴν καὶ ἐπερομένοις ὑπὲρ σωτηρίας τοσόνδε εἶπεν ἡ Πυθία· εὖτε τράγος πίνῃσι Νέδης ἑλικόρροον ὕδωρ, οὐκέτι Μεσσήνην ῥύομαι· σχεδόθεν γὰρ ὄλεθρος. 4.26.3. ἐνιαυτῷ δὲ πρότερον ἢ κατορθῶσαι Θηβαίους τὰ ἐν Λεύκτροις, προεσήμαινεν ὁ δαίμων Μεσσηνίοις τὴν ἐς Πελοπόννησον κάθοδον. τοῦτο μὲν γὰρ ἐν Μεσσήνῃ τῇ πρὸς τῷ πορθμῷ τὸν ἱερέα τοῦ Ἡρακλέους λέγουσιν ὀνείρατος ἰδεῖν ὄψιν—τὸν Ἡρακλέα ἔδοξε κληθῆναι τὸν Μάντικλον ἐπὶ ξενίᾳ ἐς Ἰθώμην ὑπὸ τοῦ Διός—, τοῦτο δὲ ἐν Εὐεσπερίταις Κόμων συγγενέσθαι νεκρᾷ τῇ μητρὶ ἐδόκει, συγγενομένου δὲ αὖθίς οἱ τὴν μητέρα ἀναβιῶναι. καὶ ὁ μὲν ἐπήλπιζεν Ἀθηναίων δυνηθέντων ναυτικῷ κάθοδον ἔσεσθαί σφισιν ἐς Ναύπακτον· τὸ δὲ ἄρα ἐδήλου τὸ ὄνειρον ἀνασώσεσθαι Μεσσήνην. 4.26.6. Ἐπαμινώνδᾳ δὲ οὔτε ἄλλως ἐφαίνετο ῥᾴδια ἀξιόμαχον πόλιν ἐποικίσαι Λακεδαιμονίοις οὔτε ὅπου χρὴ κτίσαι τῆς χώρας ἐξευρίσκει· τὴν γὰρ Ἀνδανίαν οἱ Μεσσήνιοι καὶ Οἰχαλίαν οὐκ ἔφασαν ἀνοικιεῖν, ὅτι αἱ συμφοραί σφισιν ἐγεγόνεσαν ἐνταῦθα οἰκοῦσιν. ἀποροῦντι οὖν αὐτῷ πρεσβύτην ἄνδρα, ἱεροφάντῃ μάλιστα εἰκασμένον, νύκτωρ φασὶν ἐπιστάντα εἰπεῖν· “σοὶ μὲν δῶρά ἐστι παρʼ ἐμοῦ κρατεῖν ὅτῳ ἂν μεθʼ ὅπλων ἐπέρχῃ· καὶ ἢν ἐξ ἀνθρώπων γένῃ, ἔγωγε ὦ Θηβαῖε ποιήσω μή ποτε ἀνώνυμον μηδὲ ἄδοξόν σε γενέσθαι. σὺ δὲ Μεσσηνίοις γῆν τε πατρίδα καὶ πόλεις ἀπόδος, ἐπειδὴ καὶ τὸ μήνιμα ἤδη σφίσι πέπαυται τὸ Διοσκούρων” . 4.26.7. Ἐπαμινώνδᾳ μὲν ταῦτα ἔλεγεν, Ἐπιτέλει δὲ τῷ Αἰσχίνου τάδε ἐμήνυε—στρατηγεῖν δὲ αὐτὸν οἱ Ἀργεῖοι τὸν Ἐπιτέλην καὶ Μεσσήνην ἀνοικίζειν ᾕρηντο— τοῦτον οὖν τὸν ἄνδρα ἐκέλευεν ὁ ὄνειρος, ἔνθα ἂν τῆς Ἰθώμης εὕρῃ πεφυκυῖαν σμίλακα καὶ μυρσίνην, τὸ μέσον ὀρύξαντα αὐτῶν ἀνασῶσαι τὴν γραῦν· κάμνειν γὰρ ἐν τῷ χαλκῷ καθειργμένην θαλάμῳ καὶ ἤδη λιποψυχεῖν αὐτήν. ὁ δὲ Ἐπιτέλης, ὡς ἐπελάμβανεν ἡμέρα, παραγενόμενος ἐς τὸ εἰρημένον χωρίον ἐπέτυχεν ὀρύσσων ὑδρίᾳ χαλκῇ, καὶ αὐτίκα παρὰ τὸν Ἐπαμινώνδαν 4.26.8. κομίσας τό τε ἐνύπνιον ἐξηγεῖτο καὶ αὐτὸν ἐκεῖνον τὸ πῶμα ἀφελόντα ἐκέλευεν ὅ τι ἐνείη σκοπεῖσθαι. ὁ δὲ θύσας καὶ εὐξάμενος τῷ πεφηνότι ὀνείρατι ἤνοιγε τὴν ὑδρίαν, ἀνοίξας δὲ εὗρε κασσίτερον ἐληλασμένον ἐς τὸ λεπτότατον· ἐπείλικτο δὲ ὥσπερ τὰ βιβλία. ἐνταῦθα τῶν Μεγάλων θεῶν ἐγέγραπτο ἡ τελετή, καὶ τοῦτο ἦν παρακαταθήκη τοῦ Ἀριστομένους. τοῦτον τὸν ἐπελθόντα τῷ Ἐπιτέλει καὶ Ἐπαμινώνδᾳ καθεύδουσι Καύκωνα εἶναι λέγουσιν, ὃς ἀφίκετο ἐξ Ἀθηνῶν ἐς Ἀνδανίαν παρὰ Μεσσήνην τὴν Τριόπα. 7.5.1. Σμύρναν δὲ ἐν ταῖς δώδεκα πόλεσιν οὖσαν Αἰολέων καὶ οἰκουμένην τῆς χώρας, καθʼ ἃ καὶ ἐς ἐμὲ ἔτι πόλιν ἣν καλοῦσιν ἀρχαίαν, Ἴωνες ἐκ Κολοφῶνος ὁρμηθέντες ἀφελόμενοι τοὺς Αἰολεῖς ἔσχον· χρόνῳ δὲ ὕστερον καὶ Ἴωνες μετέδοσαν Σμυρναίοις τοῦ ἐν Πανιωνίῳ συλλόγου. Ἀλέξανδρος δὲ ὁ Φιλίππου τῆς ἐφʼ ἡμῶν πόλεως ἐγένετο οἰκιστὴς κατʼ ὄψιν ὀνείρατος· 7.5.2. Ἀλέξανδρον γὰρ θηρεύοντα ἐν τῷ ὄρει τῷ Πάγῳ, ὡς ἐγένετο ἀπὸ τῆς θήρας, ἀφικέσθαι πρὸς Νεμέσεων λέγουσιν ἱερόν, καὶ πηγῇ τε ἐπιτυχεῖν αὐτὸν καὶ πλατάνῳ πρὸ τοῦ ἱεροῦ, πεφυκυίᾳ δὲ ἐπὶ τοῦ ὕδατος. καὶ ὑπὸ τῇ πλατάνῳ καθεύδοντι κελεύειν φασὶν αὐτῷ τὰς Νεμέσεις ἐπιφανείσας πόλιν ἐνταῦθα οἰκίζειν καὶ ἄγειν ἐς αὐτὴν Σμυρναίους ἀναστήσαντα ἐκ τῆς προτέρας· 7.5.3. ἀποστέλλουσιν οὖν ἐς Κλάρον θεωροὺς οἱ Σμυρναῖοι περὶ τῶν παρόντων σφίσιν ἐρησομένους, καὶ αὐτοῖς ἔχρησεν ὁ θεός· τρὶς μάκαρες κεῖνοι καὶ τετράκις ἄνδρες ἔσονται, οἳ Πάγον οἰκήσουσι πέρην ἱεροῖο Μέλητος. οὕτω μετῳκίσαντο ἐθελονταὶ καὶ δύο Νεμέσεις νομίζουσιν ἀντὶ μιᾶς καὶ μητέρα αὐταῖς φασιν εἶναι Νύκτα, ἐπεὶ Ἀθηναῖοί γε τῇ ἐν Ῥαμνοῦντι θεῷ πατέρα λέγουσιν εἶναι Ὠκεανόν. 8.11.10. ἐγεγόνει δὲ τῷ Ἐπαμινώνδᾳ μαντεία πρότερον ἔτι ἐκ Δελφῶν πέλαγος αὐτὸν φυλάσσεσθαι· καὶ ὁ μὲν τριήρους τε μὴ ἐπιβῆναι μηδὲ ἐπὶ νεὼς φορτίδος πλεῦσαι δεῖμα εἶχε, τῷ δὲ ἄρα Πέλαγος δρυμὸν καὶ οὐ θάλασσαν προέλεγεν ὁ δαίμων. χωρία δὲ τὰ ὁμώνυμα καὶ Ἀννίβαν ὕστερον τὸν Καρχηδόνιον καὶ πρότερον ἔτι Ἀθηναίους ἠπάτησεν. 8.11.11. Ἀννίβᾳ γὰρ χρησμὸς ἀφίκετο παρὰ Ἄμμωνος ὡς ἀποθανὼν γῇ καλυφθήσεται τῇ Λιβύσσῃ. ὁ μὲν δὴ ἤλπιζεν ἀρχήν τε τὴν Ῥωμαίων καθαιρήσειν καὶ οἴκαδε ἐς τὴν Λιβύην ἐπανελθὼν τελευτήσειν γήρᾳ τὸν βίον. Φλαμινίου δὲ τοῦ Ῥωμαίου ποιουμένου σπουδὴν ἑλεῖν ζῶντα αὐτόν, ἀφικόμενος παρὰ Προυσίαν ἱκέτης καὶ ἀπωσθεὶς ὑπʼ αὐτοῦ ἀνεπήδα τε ἐπὶ τὸν ἵππον καὶ γυμνωθέντος τοῦ ξίφους τιτρώσκεται τὸν δάκτυλον. προελθόντι δέ οἱ στάδια οὐ πολλὰ πυρετός τε ἀπὸ τοῦ τραύματος καὶ ἡ τελευτὴ τριταίῳ συνέβη· τὸ δὲ χωρίον ἔνθα ἀπέθανε καλοῦσιν οἱ Νικομηδεῖς Λίβυσσαν. 8.47.6. ἐς δὲ τὴν Ἄρτεμιν, τὴν Ἡγεμόνην τὴν αὐτήν, τοιάδε λέγουσιν. Ὀρχομενίων τῶν ἐν Ἀρκαδίᾳ τυραννίδα ἔσχεν Ἀριστομηλίδας, ἐρασθεὶς δὲ Τεγεάτιδος παρθένου καὶ ἐγκρατὴς ὅτῳ δὴ τρόπῳ γενόμενος ἐπιτρέπει τὴν φρουρὰν αὐτῆς Χρονίῳ· καὶ ἡ μέν, πρὶν ἀναχθῆναι παρὰ τὸν τύραννον, ἀποκτίννυσιν ἑαυτὴν ὑπὸ δείματός τε καὶ αἰδοῦς, Χρόνιον δὲ Ἀρτέμιδος ἐπήγειρεν ὄψις ἐπὶ Ἀριστομηλίδαν· φονεύσας δὲ ἐκεῖνον καὶ ἐς Τεγέαν φυγὼν ἐποίησεν ἱερὸν τῇ Ἀρτέμιδι. 9.23.3. ἀρχὴ μὲν Πινδάρῳ ποιεῖν ᾄσματα ἐγένετο τοιαύτη· εὐδοκιμοῦντα δὲ αὐτὸν ἤδη ἀνὰ πᾶσαν τὴν Ἑλλάδα ἐς πλέον δόξης ἦρεν ἡ Πυθία ἀνειποῦσα Δελφοῖς, ὁπόσων ἀπήρχοντο τῷ Ἀπόλλωνι, μοῖραν καὶ Πινδάρῳ τὴν ἴσην ἁπάντων νέμειν. λέγεται δὲ καὶ ὀνείρατος ὄψιν αὐτῷ γενέσθαι προήκοντι ἐς γῆρας· ἐπιστᾶσα ἡ Περσεφόνη οἱ καθεύδοντι οὐκ ἔφασκεν ὑμνηθῆναι μόνη θεῶν ὑπὸ Πινδάρου, ποιήσειν μέντοι καὶ ἐς αὐτὴν ᾆσμα Πίνδαρον ἐλθόντα ὡς αὐτήν. 9.23.4. τὸν μὲν αὐτίκα τὸ χρεὼν ἐπιλαμβάνει πρὶν ἐξήκειν ἡμέραν δεκάτην ἀπὸ τοῦ ὀνείρατος, ἦν δὲ ἐν Θήβαις γυνὴ πρεσβῦτις γένους ἕνεκα προσήκουσα Πινδάρῳ καὶ τὰ πολλὰ μεμελετηκυῖα ᾄδειν τῶν ᾀσμάτων· ταύτῃ Πίνδαρος ἐνύπνιον τῇ πρεσβύτιδι ἐπιστὰς ὕμνον ᾖσεν ἐς Περσεφόνην, ἡ δὲ αὐτίκα ὡς ἀπέλιπεν αὐτὴν ὁ ὕπνος, ἔγραψε ταῦτα ὁπόσα τοῦ ὀνείρατος ἤκουσεν ᾄδοντος. ἐν τούτῳ τῷ ᾄσματι ἄλλαι τε ἐς τὸν Ἅιδην εἰσὶν ἐπικλήσεις καὶ ὁ χρυσήνιος, δῆλα ὡς ἐπὶ τῆς Κόρης τῇ ἁρπαγῇ. 1.21.1. In the theater the Athenians have portrait statues of poets, both tragic and comic, but they are mostly of undistinguished persons. With the exception of Meder no poet of comedy represented here won a reputation, but tragedy has two illustrious representatives, Euripides and Sophocles. There is a legend that after the death of Sophocles the Lacedaemonians invaded Attica , and their commander saw in a vision Dionysus, who bade him honor, with all the customary honors of the dead, the new Siren. He interpreted the dream as referring to Sophocles and his poetry, and down to the present day men are wont to liken to a Siren whatever is charming in both poetry and prose. 1.21.2. The likeness of Aeschylus is, I think, much later than his death and than the painting which depicts the action at Marathon Aeschylus himself said that when a youth he slept while watching grapes in a field, and that Dionysus appeared and bade him write tragedy. When day came, in obedience to the vision, he made an attempt and hereafter found composing quite easy. 1.34.5. My opinion is that Amphiaraus devoted him self most to the exposition of dreams. It is manifest that, when his divinity was established, it was a dream oracle that he set up. One who has come to consult Amphiaraus is wont first to purify himself. The mode of purification is to sacrifice to the god, and they sacrifice not only to him but also to all those whose names are on the altar. And when all these things have been first done, they sacrifice a ram, and, spreading the skin under them, go to sleep and await enlightenment in a dream. 3.18.3. Farther on from here is a sanctuary of Ammon. From the first the Lacedaemonians are known to have used the oracle in Libya more than any other Greeks. It is said also that when Lysander was besieging Aphytis in Pallene Ammon appeared by night and declared that it would be better for him and for Lacedaemon if they ceased from warring against Aphytis. And so Lysander raised the siege, and induced the Lacedaemonians to worship the god still more. The people of Aphytis honor Ammon no less than the Ammonian Libyans. 4.20.1. But in the eleventh year of the siege it was fated that Eira should be taken and the Messenians dispersed, and the god fulfilled for them an oracle given to Aristomenes and Theoclus. They had come to Delphi after the disaster at the Trench and asked concerning safety, receiving this reply from the Pythia: Whensoever a he-goat drinks of Neda's winding stream, no more do I protect Messene , for destruction is at hand. 4.26.3. A year before the victory of the Thebans at Leuctra, heaven foretold their return to Peloponnese to the Messenians. It is said that in Messene on the Straits the priest of Heracles saw a vision in a dream: it seemed that Heracles Manticlus was bidden by Zeus as a guest to Ithome . Also among the Euesperitae Comon dreamt that he lay with his dead mother, but that afterwards she came to life again. He hoped that as the Athenians had recovered their seapower, they would be restored to Naupactus . But the dream really indicated the recovery of Messene . 4.26.6. To Epaminondas it seemed in no way easy to found a city that could resist the Lacedaemonians, nor could he discover where in the land to build it. For the Messenians refused to settle again in Andania and Oechalia , because their disasters had befallen them when they dwelt there. To Epaminondas in his difficulty it is said that an ancient man, closely resembling a priest of Demeter, appeared in the night and said: “My gift to thee is that thou shalt conquer whomsoever thou dost assail; and when thou dost pass from men, Theban, I will cause thy name to be unforgotten and give thee glory. But do thou restore to the Messenians their fatherland and cities, for now the wrath of the Dioscuri against them hath ceased.” 4.26.7. This he said to Epaminondas, and revealed this to Epiteles the son of Aeschines, who had been chosen by the Argives to be their general and to refound Messene . He was bidden by the dream, wherever he found yew and myrtle growing on Ithome , to dig between them and recover the old woman, for, shut in her brazen chamber, she was overcome and well-nigh fainting. When day dawned, Epiteles went to the appointed place, and as he dug, came upon a brazen urn. 4.26.8. He took it at once to Epaminondas, told him the dream and bade him remove the lid and see what was within. Epaminondas, after sacrifice and prayer to the vision that had appeared, opened the urn and having opened it found some tin foil, very thin, rolled like a book. On it were inscribed the mysteries of the Great Goddesses, and this was the pledge deposited by Aristomenes. They say that the man who appeared to Epiteles and Epaminondas in their sleep was Caucon, who came from Athens to Messene the daughter of Triopas at Andania . 7.5.1. Smyrna , one of the twelve Aeolian cities, built on that site which even now they call the old city, was seized by Ionians who set out from Colophon and displaced the Aeolians; subsequently, however, the Ionians allowed the Smyrnaeans to take their place in the general assembly at Panionium. The modern city was founded by Alexander, the son of Philip, in accordance with a vision in a dream. 7.5.2. It is said that Alexander was hunting on Mount Pagus, and that after the hunt was over he came to a sanctuary of the Nemeses, and found there a spring and a plane-tree in front of the sanctuary, growing over the water. While he slept under the plane-tree it is said that the Nemeses appeared and bade him found a city there and to remove into it the Smyrnaeans from the old city. 7.5.3. So the Smyrnaeans sent ambassadors to Clarus to make inquiries about the circumstance, and the god made answer:— Thrice, yes, four times blest will those men be Who shall dwell in Pagus beyond the sacred Meles. So they migrated of their own free will, and believe now in two Nemeses instead of one, saying that their mother is Night, while the Athenians say that the father of the goddess That is, Nemesis. in Rhamnus is Ocean. 8.11.10. Epaminondas had been told before by an oracle from Delphi to beware of “ocean.” So he was afraid to step on board a man-of-war or to sail in a merchant-ship, but by “ocean” the god indicated the grove “Ocean” and not the sea. Places with the same name misled Hannibal the Carthaginian, and before him the Athenians also. 8.11.11. Hannibal received an oracle from Ammon that when he died he would be buried in Libyan earth. So he hoped to destroy the Roman empire, to return to his home in Libya , and there to die of old age. But when Flamininus the Roman was anxious to take him alive, Hannibal came to Prusias as a suppliant. Repulsed by Prusias he jumped upon his horse, but was wounded in the finger by his drawn sword. when he had proceeded only a few stades his wound caused a fever, and he died on the third day. The place where lie died is called Libyssa by the Nicomedians. 8.47.6. Their story about Artemis, the same as is called Leader, is as follows. Aristomelidas, despot of Orchomenus in Arcadia , fell in love with a Tegean maiden, and, getting her somehow or other into his power, entrusted her to the keeping of Chronius. The girl, before she was delivered up to the despot, killed herself for fear and shame, and Artemis in a vision stirred up Chronius against Aristomelidas. He slew the despot, fled to Tegea , and made a sanctuary for Artemis. 9.23.3. Such was the beginning of Pindar's career as a lyric poet. When his reputation had already spread throughout Greece he was raised to a greater height of fame by an order of the Pythian priestess, who bade the Delphians give to Pindar one half of all the first-fruits they offered to Apollo. It is also said that on reaching old age a vision came to him in a dream. As he slept Persephone stood by him and declared that she alone of the deities had not been honored by Pindar with a hymn, but that Pindar would compose an ode to her also when he had come to her. 9.23.4. Pindar died at once, before ten days had passed since the dream. But there was in Thebes an old woman related by birth to Pindar who had practised singing most of his odes. By her side in a dream stood Pindar, and sang a hymn to Persephone. Immediately on waking out of her sleep she wrote down all she had heard him singing in her dream. In this song, among the epithets he applies to Hades is “golden-reined”—a clear reference to the rape of Persephone.
89. Anon., Acts of Peter, 22 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 265
90. Apuleius, Apology, 14 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •divine speech, enigmatic •divine speech, enigmatic, jewish and early christian debate Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 242
91. Apuleius, The Golden Ass, 11.20.1-11.20.5, 11.28.8-11.28.12 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 255, 260
92. Aelius Aristides, Orations, 27.4, 38.2, 42.11, 45.4-45.8, 47.7, 47.16-47.18, 47.26, 47.35, 47.42, 47.71, 47.76-47.77, 48.18, 48.27.10-48.27.11, 48.55-48.56, 48.71.4-48.71.5, 49.3, 49.10, 49.15, 49.32, 49.34, 49.37, 49.39, 50.5, 50.19, 50.25-50.26, 50.54, 51.8, 51.44-51.45, 51.49-51.52 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •divine speech, enigmatic •divine speech, enigmatic, graeco-roman debate Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 221, 237, 244, 245, 246, 258, 259, 265, 266
93. Anon., Targum Pseudo-Jonathan, None (2nd cent. CE - 7th cent. CE)  Tagged with subjects: •nan Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 264
94. Clement of Alexandria, Miscellanies, 5.4.21 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 225
95. Philostratus The Athenian, Life of Apollonius, 1.1.18, 1.1.17, 1.1.16, 1.15.56, 1.15.55, 1.15.54, 1.16.26, 1.16.25, 1.16.24, 1.16.20, 1.16.19, 1.16.18, 1.17.4, 1.17.3, 1.17.5, 1.17.2, 1.17.1, 1.17.6, 1.17.7, 1.17.8, 1.17.13, 1.17.12, 1.17.11, 1.17.10, 1.17.9, 1.19-3.58, 1.19.19, 1.19.18, 1.20.11, 1.20.10, 1.20.7, 1.20.6, 1.20.5, 1.21.18, 1.21.17, 1.21.16, 1.21.15, 1.21.14, 2.11, 2.22, 3.16, 3.17, 3.18, 3.19, 3.20, 3.21, 3.22, 3.23, 3.24, 3.25, 3.34, 3.35, 3.36, 3.37, 3.41, 3.42, 3.43, 3.44, 3.45, 3.46, 3.47, 3.48, 3.49, 4.34, 6.10, 6.11, 6.11.135, 6.11.134, 6.11.133, 6.11.132, 6.11.131, 6.11.130, 6.12, 6.13, 6.14, 6.18, 6.19, 6.20, 6.21 (2nd cent. CE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 232
96. Lucian, The Dream, Or The Cock, 181, 180 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 269
97. Lucian, Alexander The False Prophet, 22, 10 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 221
98. Palestinian Talmud, Maaser Sheni, None (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 229
99. Heliodorus, Ethiopian Story, 1.18-1.19, 1.30, 8.11 (2nd cent. CE - 4th cent. CE)  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 227, 255, 256
100. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 208
33a. כל התורה בכל לשון נאמרה דאי סלקא דעתך בלשון הקודש נאמרה והיו דכתב רחמנא למה לי,איצטריך משום דכתיב שמע,לימא קסברי רבנן כל התורה כולה בלשון קודש נאמרה דאי סלקא דעתך בכל לשון שמע דכתב רחמנא למה לי,איצטריך משום דכתיב והיו,תפלה רחמי היא כל היכי דבעי מצלי,ותפלה בכל לשון והאמר רב יהודה לעולם אל ישאל אדם צרכיו בלשון ארמית דאמר רבי יוחנן כל השואל צרכיו בלשון ארמי אין מלאכי השרת נזקקין לו לפי שאין מלאכי השרת מכירין בלשון ארמי,לא קשיא הא ביחיד הא בצבור,ואין מלאכי השרת מכירין בלשון ארמי והתניא יוחנן כהן גדול שמע ב"ק מבית קדש הקדשים שהוא אומר נצחו טליא דאזלו לאגחא קרבא לאנטוכיא ושוב מעשה בשמעון הצדיק ששמע בת קול מבית קדש הקדשים שהוא אומר בטילת עבידתא דאמר שנאה לאייתאה על היכלא ונהרג גסקלגס ובטלו גזירותיו וכתבו אותה שעה וכיוונו ובלשון ארמי היה אומר,אי בעית אימא בת קול שאני דלאשמועי עבידא ואי בעית אימא גבריאל הוה דאמר מר בא גבריאל ולימדו שבעים לשון,ברכת המזון דכתיב (דברים ח, י) ואכלת ושבעת וברכת את ה' אלהיך בכל לשון שאתה מברך,שבועת העדות דכתיב (ויקרא ה, א) ונפש כי תחטא ושמעה קול אלה בכל לשון שהיא שומעת,שבועת הפקדון אתיא תחטא תחטא משבועת העדות,ואלו נאמרין בלשון הקודש מקרא ביכורים וחליצה כו' עד מקרא ביכורים כיצד (דברים כו, ה) וענית ואמרת לפני ה' אלהיך ולהלן הוא אומר (דברים כז, יד) וענו הלוים ואמרו אל כל איש ישראל מה ענייה האמורה להלן בלשון הקודש אף כאן בלה"ק,ולוים גופייהו מנלן אתיא קול קול ממשה כתיב הכא קול רם וכתיב התם (שמות יט, יט) משה ידבר והאלהים יעננו בקול מה להלן בלשון הקודש אף כאן בלשון הקודש,חליצה כיצד וכו' ורבנן האי ככה מאי עבדי ליה מיבעי להו לדבר שהוא מעשה מעכב,ור' יהודה מכה ככה ורבנן כה ככה לא משמע להו 33a. that b the entire Torah may be recited in any language, as, if it should enter your mind /b to say b that /b the entire Torah b may be recited /b only b in the sacred tongue /b and not in any other language, b why do I /b need b that which the Merciful One writes: “And /b these words, which I command you this day, b will be”? /b If in fact it is prohibited for one to recite any portion of the Torah in a language other than Hebrew, then prohibiting the recitation of i Shema /i in a language other than Hebrew is superfluous. Since the Torah specifically requires i Shema /i to be recited in Hebrew, it must be because the rest of the Torah may be recited in any language.,The Gemara rejects this suggestion: This is not unquestionably so, as the phrase “and these words, which I command you this day, will be” b is necessary /b in this case b because “hear” is /b also b written. /b Had it not said “and these words, which I command you this day, will be,” it would have been derived from the word “hear” that i Shema /i may be recited in any language, in accordance with the opinion of the Rabbis. Therefore, the phrase “and these words, which I command you this day, will be” is necessary.,The Gemara asks: b Shall we say /b that b the Rabbis hold /b that b the entire Torah may be recited /b only b in the sacred tongue /b and not in any other language? b As, if it should enter your mind /b to say b that /b the Torah b may be recited in any language, why do I /b need b that which the Merciful One writes: “Hear”? /b It is permitted for one to recite the entire Torah in any language, rendering a specific requirement with regard to i Shema /i superfluous.,The Gemara rejects this: The word “hear” b is necessary /b in any case, b because “and /b these words, which I command you this day, b will be” is /b also b written. /b Had it not been for the word “hear,” the Rabbis would have understood that it is prohibited to recite i Shema /i in any other language, in accordance with the opinion of Rabbi Yehuda HaNasi. Therefore, the word “hear” is necessary.,§ It is stated in the mishna that the i Amida /i b prayer /b may be recited in any language. The reason for this is that since prayer b is /b a request for divine b mercy, one may pray in any way that one desires. /b ,The Gemara asks: b But /b may b prayer /b really be recited b in any language? But didn’t Rav Yehuda say: A person should never request in the Aramaic language /b that b his needs /b be met, b as Rabbi Yoḥa said /b that with regard to b anyone who requests in the Aramaic language /b that b his needs /b be met, b the ministering angels do not attend to him, as the ministering angels are not familiar [ i makkirin /i ] with the Aramaic language? /b ,The Gemara answers: This is b not difficult, /b as b that /b statement of Rabbi Yoḥa is referring b to /b the prayer of b an individual, /b who needs the support of the angels, whereas b this /b statement of the mishna is referring b to communal /b prayer.,The Gemara asks: b And are the ministering angels not familiar with the Aramaic language? But isn’t it taught /b in a i baraita /i ( i Tosefta /i 13:5): b Yoḥa the High Priest heard a Divine Voice /b emerging b from the House of the Holy of Holies that was saying: The youth who went to wage war in Antokhya have been victorious. And /b there was b another incident involving Shimon HaTzaddik, who heard a Divine Voice /b emerging b from the House of the Holy of Holies that was saying: The decree that the enemy intended to bring against the Temple is annulled, and Gaskalgas, /b Caligula, b has been killed and his decrees have been voided. And /b people b wrote /b down b that time /b that the Divine Voice was heard, b and /b later found that it b matched /b exactly the moment that Caligula was killed. The Gemara concludes: b And /b this Divine Voice b was speaking in the Aramaic language. /b ,The Gemara answers: b If you wish, say /b that the b Divine Voice is different, as its purpose is to communicate /b a message, and therefore it also communicates in Aramaic. b And if you wish, say /b instead that b it was /b the angel b Gabriel, as the Master said /b with regard to Joseph: b Gabriel came and taught him seventy languages, /b as he knows all of the languages, as opposed to the other angels, who do not.,§ It is stated in the mishna that b Grace after Meals /b may be recited in any language. b As it is written: “And you shall eat, and be satisfied, and bless the Lord your God” /b (Deuteronomy 8:10). The word “bless” is homiletically interpreted to mean: b In any language that you bless. /b ,It is stated in the mishna that b an oath of testimony /b may be said in any language, b as it is written: “And if anyone sins, in that he heard the voice of adjuration” /b (Leviticus 5:1). The emphasis on hearing in the verse is interpreted to mean that it can be recited b in any language that a person hears, /b i.e., understands.,It is stated in the mishna that b an oath on a deposit /b may be taken in any language. This b is derived /b by means of a verbal analogy b from /b the word b “sins” /b (Leviticus 5:21) that appears in the portion of an oath on a deposit, and the word b “sins” /b (Leviticus 5:1) that is mentioned in the portion of b an oath of testimony. /b ,§ It is stated in the mishna: b And these are recited /b only b in the sacred tongue: The recitation of /b the verses that one recounts when bringing the b first fruits /b to the Temple; b and i ḥalitza /i …how /b is it derived that the b recitation /b when bringing the b first fruits /b is recited specifically in Hebrew? When the Torah discusses this mitzva it states: b “And you shall speak and say before the Lord your God” /b (Deuteronomy 26:5), b and below, /b in the discussion of the blessings and curses, b it states: “And the Levites shall speak and say to all the men of Israel” /b (Deuteronomy 27:14). b Just as there, /b in the portion of the Levites, they speak b in the sacred tongue, so too here, /b in the portion of the first fruits, the recitation is b in the sacred tongue. /b ,The Gemara asks: b And from where do we /b derive that b the Levites themselves /b answered in Hebrew? The Gemara answers: It is b derived from /b a verbal analogy between the word b “voice” /b that appears here, in the portion of the blessings and curses, and the word b “voice” /b in the verse that relates to b Moses. It is written here: “With a loud voice” /b (Deuteronomy 27:14), b and it is written there: “Moses spoke, and God answered him by a voice” /b (Exodus 19:19). b Just as there, /b the Ten Commandments were stated b in the sacred tongue, so too here, /b the Levites spoke b in the sacred tongue. /b ,It is stated in the mishna: b How /b is it derived that the recitation at b a i ḥalitza /i /b ceremony must be in Hebrew? The verse states: “And she shall speak and say: So shall it be done to the man that doth not build up his brother’s house” (Deuteronomy 25:9). Rabbi Yehuda derives this i halakha /i from the phrase: “And she shall speak and say: So” (Deuteronomy 25:9). The Gemara asks: b And what do the Rabbis do with, /b i.e., how do they interpret, b this /b word b “so”? They require /b it b to /b teach that any b matter /b detailed in the portion b that is an action is indispensable /b to the i ḥalitza /i ceremony, as the verse states: “So shall it be done.” However, the other aspects of the ritual, e.g., the recitations, are not indispensable, and in their absence the ritual is valid after the fact., b And Rabbi Yehuda /b derives this i halakha /i b from /b the fact that the verse could have used the shorter form of the word b so [ i ko /i ], /b and instead uses the longer form of the word b so [ i kakha /i ]. /b He therefore derives both i halakhot /i from this word. b And the Rabbis do not learn anything from /b the difference between b i ko /i /b and b i kakha /i . /b
101. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •nan Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 208
58a. למדורה וקדרות מקיפות אותה,מטה של תלמידי חכמים כיצד כל שאין תחתיה אלא סנדלין בימות החמה ומנעלין בימות הגשמים ושל עם הארץ דומה לאוצר בלוס:,ר' בנאה הוה קא מציין מערתא כי מטא למערתא דאברהם אשכחיה לאליעזר עבד אברהם דקאי קמי בבא א"ל מאי קא עביד אברהם א"ל גאני בכנפה דשרה וקא מעיינא ליה ברישיה,א"ל זיל אימא ליה בנאה קאי אבבא א"ל ליעול מידע ידיע דיצר בהאי עלמא ליכא עייל עיין ונפק,כי מטא למערתא דאדם הראשון יצתה בת קול ואמרה נסתכלת בדמות דיוקני בדיוקני עצמה אל תסתכל הא בעינא לציוני מערתא כמדת החיצונה כך מדת הפנימית ולמ"ד שני בתים זו למעלה מזו כמדת עליונה כך מדת התחתונה,א"ר בנאה נסתכלתי בשני עקיביו ודומים לשני גלגלי חמה הכל בפני שרה כקוף בפני אדם שרה בפני חוה כקוף בפני אדם חוה בפני אדם כקוף בפני אדם אדם בפני שכינה כקוף בפני אדם,שופריה דרב כהנא (מעין שופריה דרב שופריה דרב) מעין שופריה דרבי אבהו שופריה דר' אבהו מעין שופריה דיעקב אבינו שופריה דיעקב אבינו מעין שופריה דאדם הראשון,ההוא אמגושא דהוה חטיט שכבי כי מטא אמערתא דרב טובי בר מתנה תפשיה בדיקניה אתא אביי א"ל במטותא מינך שבקיה לשנה אחריתי הדר אתא תפשיה בדיקניה אתא אביי לא שבקיה עד דאייתי מספרא וגזיא לדיקניה,ההוא דאמר להו חביתא דעפרא לחד בראי חביתא דגרמי לחד בראי חביתא דאודרא לחד בראי לא הוו ידעי מאי קאמר להו אתו לקמיה דרבי בנאה אמר להו אית לכו ארעא אמרו ליה אין אית לכו חיותא אין אית לכו בסתרקי אין אי הכי הכי קאמר לכו,ההוא גברא דשמעה לדביתהו דקא אמרה לברתה אמאי לא צניעת באיסורא הך איתתא עשרה בני אית לה ולית לי מאבוך אלא חד כי שכיב אמר להו כל נכסי לחד ברא,לא ידעי להי מינייהו אתו לקמיה דרבי בנאה אמר להו זילו חבוטו קברא דאבוכון עד דקאי ומגלי לכו להי מינייכו שבקא אזלו כולהו ההוא דבריה הוה לא אזל אמר להו כולהו נכסי דהאי אזלו אכלו קורצא בי מלכא אמרי איכא גברא חד ביהודאי דקא מפיק ממונא מאנשי בלא סהדי ובלא מידי אתיוהו חבשוהו,אזלא דביתהו אמרה להו עבדא חד הוה לי פסקו לרישיה ופשטו למשכיה ואכלו בישריה וקא מלו ביה מיא ומשקו ביה לחברייא ולא קא יהבי לי דמי ולא אגריה,לא ידעי מאי קא אמרה להו אמרי ניתו לחכימא דיהודאי ולימא קריוהו לר' בנאה אמר להו זרנוקא אמרה לכו אמרי הואיל וחכים כולי האי ליתיב אבבא ונידון דינא,חזא דהוה כתיב באבולא כל דיין דמתקרי לדין לא שמיה דיין אמר להו אלא מעתה אתא איניש מעלמא 58a. b to a bonfire, /b where the fire is in the center b and pots surround it. /b Similarly, the table of an ignoramus is arranged with the food in the center and is surrounded by plates.,Rabbi Yoḥa asked: b How /b should b the bed of Torah scholars /b be kept? He replied: It is acceptable b as long as there /b is b nothing except sandals beneath it during the summer, and shoes /b beneath it b during the rainy season, /b i.e., winter. b And /b the bed b of an ignoramus /b is b similar to a cluttered [ i balus /i ] storehouse, /b as he keeps a wide array of items beneath it.,§ Having mentioned Rabbi Bena’a, the Gemara relates an incident in which he was involved. b Rabbi Bena’a was marking /b burial b caves /b for the purpose of helping to prevent the contracting of ritual impurity. b When he arrived at the cave of Abraham, /b i.e., the Cave of Machpelah, b he encountered Eliezer, /b the b servant /b of b Abraham, who was standing before the entrance. /b Rabbi Bena’a b said to him: What is Abraham doing /b at this moment? Eliezer b said to him: /b He is b lying in the arms of Sarah, and she is examining his head. /b ,Rabbi Bena’a b said to him: Go tell him /b that b Bena’a is standing at the entrance, /b so that he should assume an appropriate position to receive a visitor. Eliezer b said to him: Let /b him, i.e., Rabbi Bena’a, b enter, /b since b it is known that there is no /b evil b inclination in this /b higher b world, /b so it is not inappropriate for Rabbi Bena’a to see Abraham and Sarah in this position. He b entered, examined /b the cave in order to measure it, b and exited. /b , b When he arrived at the cave of Adam the first /b man, who is buried in the same area, b a Divine Voice emerged and said: You gazed upon the likeness of My image, /b i.e., Abraham, who is similar to the image of Adam the first man. b Do not gaze upon My image itself, /b i.e., Adam the first man, about whom the verse states that he was formed in the image of God (see Genesis 1:27). Rabbi Bena’a said: b But I need to mark the cave. /b The voice said to him: b As /b the measurements of the b dimensions of the outer /b cave where Abraham is buried, b so /b are the measurements of the b dimensions of the inner /b cave, where Adam is buried. The Gemara notes: b And according to the one who says /b that the Cave of Machpelah consists of b two chambers, this /b one b above that /b one, not two adjacent chambers, the voice said: b As /b the measurements of the b dimensions of the upper /b cave where Abraham is buried, b so /b are the measurements of the b dimensions of the lower /b cave. Therefore, there is no need to measure it., b Rabbi Bena’a says: I gazed at his, /b Adam’s, b two heels, and /b they shone so brightly that b they are similar to two suns. /b Along these lines, the Gemara states that b all /b people b compared to Sarah /b are b like a monkey compared to a human, /b as Sarah was exceedingly beautiful; b Sarah compared to Eve /b is b like a monkey compared to a human; Eve compared to Adam /b is b like a monkey compared to a human; /b and b Adam compared to the Divine Presence /b is b like a monkey compared to a human. /b ,It was also stated that b the beauty of Rav Kahana is a semblance of the beauty of Rav. The beauty of Rav is a semblance of the beauty of Rabbi Abbahu. The beauty of Rabbi Abbahu is a semblance of the beauty of Jacob our forefather. The beauty of Jacob our forefather is a semblance of the beauty of Adam the first /b man.,On the topic of burial caves, the Gemara relates that there was b a certain magus [ i amgusha /i ] who was rummaging /b through the graves of the b dead. When /b he b arrived at the /b burial b cave of Rav Tovi bar Mattana, /b Rav Tovi b grabbed him by his beard /b and would not release him. b Abaye came and said to /b Rav Tovi: b I beg of you /b to b release him. /b The magus b came again in another year, /b and Rav Tovi b grabbed him by his beard. Abaye came /b and requested that he release him, but Rav Tovi b did not release him, until /b Abaye b brought a scissors and cut his beard. /b ,§ The Gemara relates additional incidents involving Rabbi Bena’a: There was b a certain /b individual b who said to /b his family before he died: b A barrel of earth to one of my sons, a barrel of bones to one of my sons, /b and b a barrel of wads /b of wool b to one of my sons. They did not know what he was saying to them. They came before Rabbi Bena’a /b for guidance. Rabbi Bena’a b said to them: Do you have land /b that your father left as an inheritance? b They said to him: Yes. /b He asked: b Do you have livestock /b that your father left as an inheritance? They said: b Yes. /b He asked: b Do you have quilts [ i bistarkei /i ] /b that your father left as an inheritance? They said: b Yes. /b He said to them: b If so, this is what he said to you, /b i.e., he meant that he is bequeathing land to one son, livestock to the second, and quilts to the third.,There was b a certain man who heard his wife saying to her daughter: Why do you not act clandestinely /b when you engage b in forbidden /b sexual intercourse? b That woman has, /b i.e., I have, b ten sons, and I have only one from your father, /b and no one knows. So too, you must be careful so that no one will discover your illicit behavior. Having overheard that only one son was his, b when /b that man b was dying he said to /b his family: b All of my property /b is left b to one son. /b , b They did not know /b to b which of them /b he intended to leave his property. b They came before Rabbi Bena’a /b for guidance, and b he said to /b the sons: b Go strike your father’s grave, until he rises and reveals to you to which of you he left /b his property. b They all went, /b but b that /b one b who was his son did not go. /b Rabbi Bena’a b said to them: All of /b the b property belongs to this /b son who did not go. The other brothers were angry. b They went and slandered [ i akhlu kuretza /i ] /b Rabbi Bena’a in b the king’s house. They said: There is one man among the Jews who removes money from people without witnesses and without any /b evidence. The king’s guards b brought /b Rabbi Bena’a b and imprisoned him. /b , b The wife of /b Rabbi Bena’a b went /b and b said to /b the guards: b I had one servant. They cut off his head, and skinned him and ate his flesh, and they fill him with water and /b give their b friends to drink from him, and they have not paid me /b his b value nor have they rented him. /b , b They did not know what she was saying to them. They said: Let us bring the wise /b man b of the Jews, and let him say /b what she meant. b They called Rabbi Bena’a, /b and b he said to them: She spoke to you of a water skin [ i zarnuka /i ]. /b In other words, she was referring to a goat she owned that was slaughtered, its meat eaten, and its skin made into a water skin that could be filled with drinking water. b They said: Since /b he is b so wise, let /b him b sit at the gate /b where the judges congregate b and render judgment. /b ,Rabbi Bena’a b saw that it was written upon the gate [ i be’abbula /i ]: Any judge who is summoned to judgment is not considered a judge, /b as judges must be above reproach. b He said to them: If that is so, /b then if b a person comes from elsewhere /b
102. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 208
86a. חכים יתקרי ורבי לא יתקרי ואסו דרבי על ידו תהא רבי ור' נתן סוף משנה רב אשי ורבינא סוף הוראה,וסימנך (תהלים עג, יז) עד אבוא אל מקדשי אל אבינה לאחריתם,אמר רב כהנא אישתעי לי רב חמא בר ברתיה דחסא רבה בר נחמני אגב שמדא נח נפשיה אכלו ביה קורצא בי מלכא אמרו איכא חד גברא ביהודאי דקא מבטל תריסר אלפי גברי מישראל ירחא בקייטא וירחא בסתוא מכרגא דמלכא,שדרו פריסתקא דמלכא בתריה ולא אשכחיה ערק ואזל מפומבדיתא לאקרא מאקרא לאגמא ומאגמא לשחין ומשחין לצריפא ומצריפא לעינא דמים ומעינא דמים לפומבדיתא בפומבדיתא אשכחיה איקלע פריסתקא דמלכא לההוא אושפיזא דרבה קריבו תכא קמיה ואשקוהו תרי כסי ודליוה לתכא מקמיה הדר פרצופיה לאחוריה,אמרו ליה מאי נעביד ליה גברא דמלכא הוא אמר להו קריבו תכא לקמיה ואשקיוהו חד כסא ודליוהו לתכא מקמיה ולתסי עבדו ליה הכי ואתסי אמר מידע ידענא דגברא דקא בעינא הכא הוא בחיש אבתריה ואשכחיה אמר אזלינא מהא אי מקטל קטלו לההוא גברא לא מגלינא ואי נגידי מנגדין ליה מגלינא,אתיוהו לקמיה עייליה לאדרונא וטרקיה לבבא באנפיה בעא רחמי פרק אשיתא ערק ואזיל לאגמא הוה יתיב אגירדא דדקולא וקא גריס קא מיפלגי במתיבתא דרקיעא אם (ויקרא יג, ב) בהרת קודמת לשער לבן טמא ואם שער לבן קודם לבהרת טהור,ספק הקב"ה אומר טהור וכולהו מתיבתא דרקיעא אמרי טמא ואמרי מאן נוכח נוכח רבה בר נחמני דאמר רבה בר נחמני אני יחיד בנגעים אני יחיד באהלות,שדרו שליחא בתריה לא הוה מצי מלאך המות למקרב ליה מדלא הוה קא פסיק פומיה מגרסיה אדהכי נשב זיקא ואויש ביני קני סבר גונדא דפרשי הוא אמר תינח נפשיה דההוא גברא ולא ימסר בידא דמלכותא,כי הוה קא ניחא נפשיה אמר טהור טהור יצאת בת קול ואמרה אשריך רבה בר נחמני שגופך טהור ויצאתה נשמתך בטהור נפל פתקא מרקיעא בפומבדיתא רבה בר נחמני נתבקש בישיבה של מעלה נפקו אביי ורבא וכולהו רבנן לאיעסוקי ביה לא הוו ידעי דוכתיה אזלו לאגמא חזו צפרי דמטללי וקיימי אמרי שמע מינה התם הוא,ספדוהו תלתא יומי ותלתא לילותא נפל פתקא כל הפורש יהא בנידוי ספדוהו שבעה יומי נפל פתקא לכו לביתכם לשלום,ההוא יומא דנח נפשיה דלייה זעפא ודרי לההוא טייעא כי רכיב גמלא מהאי גיסא דנהר פפא ושדייה בהך גיסא אמר מאי האי אמרי ליה נח נפשיה דרבה בר נחמני אמר לפניו רבונו של עולם כולי עלמא דידך הוא ורבה בר נחמני דידך את דרבה ורבה דידך אמאי קא מחרבת ליה לעלמא נח זעפא,רבי שמעון בן חלפתא בעל בשר הוה יומא חד הוה חמימא ליה הוה סליק ויתיב אשינא דטורא אמר לה לברתיה בתי הניפי עלי במניפא ואני אתן ליך ככרין דנרד אדהכי נשבא זיקא אמר כמה ככרין דנרד למרי דיכי,הכל כמנהג המדינה וכו' הכל לאתויי מאי לאתויי באתרא דנהיגי מכרך ריפתא ומשתה אנפקא דאי אמר להו קדימו ואייתי לכו אמרו לו לא כל כמינך,מעשה ברבן יוחנן בן מתיא שאמר לבנו צא ושכור וכו' מעשה לסתור חסורי מחסרא והכי קתני ואם פסק להן מזונות 86a. b shall be called a wise [ i ḥakim /i ] /b physician, b but he shall not be called rabbi, and Rabbi /b Yehuda HaNasi’s b convalescence shall be through him. /b I also saw written there: b Rabbi /b Yehuda HaNasi b and Rabbi Natan /b are b the end of the Mishna, /b i.e., the last of the i tanna’im /i , the redactors of the Mishna. b Rav Ashi and Ravina /b are b the end of instruction, /b i.e., the end of the period of the i amora’im /i , the redacting of the Talmud, which occurred after the period of the i tanna’im /i ., b And your mnemonic /b to remember that Rav Ashi and Ravina redacted the Talmud is the verse: b “Until I entered into the sanctuary [ i mikdashei /i ] of God, and considered [ i avina /i ] their end” /b (Psalms 73:17). The sanctuary, i mikdashei /i , alludes to Rav Ashi, while the term i avina /i alludes to Ravina, which is a contraction of Rav Avina. The phrase: Their end, is interpreted as a reference to the redacting of the Talmud.,§ The Gemara relates another story discussing the greatness of the Sages. b Rav Kahana said: Rav Ḥama, son of the daughter of Ḥasa, told me /b that b Rabba bar Naḥmani died due to /b the fear of a decree of religious b persecution. /b The Gemara explains: His enemies b accused him [ i akhalu beih kurtza /i ] /b of disloyalty b in the king’s palace, /b as they b said: There is one man from /b among b the Jews who exempts twelve thousand Jewish men from the king’s head tax /b two months a year, b one month in the summer and one month in the winter. /b Since many people would study in Rabba’s study hall during the months of Adar and Elul, he was being blamed for preventing those people from working during those months., b They sent a messenger [ i peristaka /i ] of the king after him, but he /b was b not /b able to b find him. /b Rabba bar Naḥmani b fled and went from Pumbedita to Akra, from Akra to Agma, from Agma to Shiḥin, from Shiḥin to Tzerifa, from Tzerifa to Eina Demayim, and from Eina Demayim /b back b to Pumbedita. /b Ultimately, b he was found in Pumbedita, /b as b the king’s messenger arrived /b by chance b at that same inn where Rabba /b bar Naḥmani was hiding. The inn attendants b placed a tray before /b the messenger b and gave him two cups to drink. They /b then b removed the tray from before him and his face was /b miraculously b turned backward. /b ,The attendants b said to /b Rabba bar Naḥmani: b What should we do with him? He is the king’s man, /b and we cannot leave him like this. Rabba bar Naḥmani b said to them: Place a tray before him and give him one cup to drink, and /b then b remove the tray from before him and he will be healed. They did this, and he was healed. /b The messenger b said: I am certain that the man I seek is here, /b as this unnatural event must have befallen me on his account. b He searched for /b Rabba bar Naḥmani b and found /b out where he was. The messenger b said /b that they should tell Rabba bar Naḥmani: b I will leave this /b inn and will not disclose your location. Even b if they will kill that man, /b i.e., me, b I will not disclose /b your location. b But if they will beat him, /b me, b I will disclose /b your whereabouts, as I cannot bear being tortured.,With that guarantee, b they brought /b Rabba bar Naḥmani b before /b the messenger. b They took him into /b a small b vestibule [ i le’idrona /i ] and closed the door before him. /b Rabba bar Naḥmani b prayed for mercy, /b and b the wall crumbled. He fled and went to /b hide in b a swamp. He was sitting on the stump of a palm /b tree b and studying /b Torah alone. At that moment, the Sages b in the heavenly academy were disagreeing /b with regard to a i halakha /i of leprosy. In general, a leprous spot includes two signs of impurity, a bright white spot and a white hair. The basic i halakha /i is that b if /b the b snow-white leprous sore [ i baheret /i ] preceded the white hair /b then the afflicted person is b ritually impure, but if the white hair preceded the i baheret /i , /b he is b pure. /b ,The heavenly debate concerned a case of b uncertainty /b as to which came first, the spot or the hair. b The Holy One, Blessed be He, says: /b The individual is b pure, but every /b other member of b the heavenly academy says: /b He is b impure. And they said: Who can arbitrate /b in this dispute? They agreed that b Rabba bar Naḥmani /b should b arbitrate, as Rabba bar Naḥmani /b once b said: I am preeminent in /b the i halakhot /i of b leprosy /b and b I am preeminent in /b the i halakhot /i of ritual impurity imparted by b tents. /b , b They sent a messenger /b from heaven b after him /b to take his soul up to the heavenly academy, but b the Angel of Death was unable to approach /b Rabba bar Naḥmani, b as his mouth did not cease from his /b Torah b study. In the meantime, a wind blew and howled between the branches. /b Rabba bar Naḥmani b thought /b that the noise was due to b an infantry battalion [ i gunda /i ] /b about to capture him. b He said: Let that man, /b i.e., me, b die and not be given over to the hands of the government. /b The Angel of Death was therefore able to take his soul., b As he was dying, he said /b in response to the dispute in heaven: It is b pure; /b it is b pure. A Divine Voice emerged /b from heaven b and said: Happy are you, Rabba bar Naḥmani, as your body is pure and your soul left /b you b with /b the word: b Pure. A note [ i pitka /i ] fell from heaven /b and landed b in /b the academy of b Pumbedita. /b The note read: b Rabba bar Naḥmani was summoned to the heavenly academy, /b i.e., he has died. b Abaye and Rava and all of the /b other b Rabbis went out to tend to his /b burial; however, b they did not know the location of his /b body. b They went to the swamp /b and b saw birds forming a shade and hovering /b over a certain spot. The Rabbis b said: /b We can b conclude from this /b that b he is there. /b ,The Rabbis b lamented him for three days and three nights. A note fell /b from heaven, upon which was written: b Anyone who removes himself /b from the lamentations b shall be ostracized. /b Accordingly, b they lamented him /b for b seven days. /b Another b note fell /b from heaven, stating: b Go to your homes in peace. /b ,On b that day when /b Rabba bar Naḥmani b died, a hurricane lifted a certain Arab [ i taya’a /i ] /b merchant b while he was riding /b his b camel. /b The hurricane carried him b from one side of the Pappa River and threw him onto the other side. He said: What is this? /b Those present b said to him: Rabba bar Naḥmani has died. He said before /b God: b Master of the Universe! The entire world is Yours and Rabba bar Naḥmani is /b also b Yours. You are to Rabba and Rabba is to You, /b i.e., you are beloved to each other. If so, b why are You destroying the world /b on his account? b The storm subsided. /b ,The Gemara concludes its earlier discussion of obese Sages (84a). b Rabbi Shimon ben Ḥalafta was obese. One day he was /b particularly b hot /b and b went and sat on a mountain boulder /b to cool himself off. b He said to his daughter: My daughter, fan me with a fan, and /b as a gift b I will give you packages of spikenard. In the meantime, /b a strong b wind blew. He said: How many packages of spikenard /b do I owe b to the overseers of this /b wind?,§ The Gemara returns to its discussion of the mishna (83a), which teaches that an employer must provide his laborers with sustece, b all in accordance with the regional custom. /b The Gemara asks: b What is added /b by the inclusive term: b All? /b The Gemara answers: This serves b to include a place where it is customary /b for the laborers to b eat bread and drink a quarter- /b i log /i b [ i anpaka /i ] of wine. As, if /b in such a case the employer were to b say to them: Arise early /b in the morning b and I will bring you /b this sustece, so as not to waste work time, b they may say to him: It is not in your power /b to compel us to do so.,§ The mishna teaches that there was b an incident involving Rabbi Yoḥa ben Matya, who said to his son: Go out and hire /b laborers for us. His son hired the laborers and stipulated that he would provide sustece for them. The Gemara asks: After the mishna has stated that all practices are in accordance with the regional custom, how can it cite this b incident, /b which seems b to contradict /b the previous ruling, as Rabbi Yoḥa ben Matya and his son did not follow the regional custom? The Gemara answers: The mishna b is incomplete and this /b is what it b is teaching: /b All practices are in accordance with the regional custom, b but if /b the employer pledged to provide sustece for them,
103. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 208
52a. big strongמתני׳ /strong /big יתומין שסמכו אצל בעל הבית או שמינה להן אביהן אפוטרופוס חייב לעשר פירותיהם,אפוטרופוס שמינהו אבי יתומים ישבע מינוהו ב"ד לא ישבע אבא שאול אומר חילוף הדברים:, big strongגמ׳ /strong /big ורמינהו (במדבר יח, לא) אתם ולא שותפין אתם ולא אריסין אתם ולא אפוטרופין ולא התורם את שאינו שלו,אמר רב חסדא לא קשיא כאן להאכיל כאן להניח,והתניא האפוטרופין תורמין ומעשרין להאכיל ולא להניח ומוכרין להן בהמה עבדים ושפחות בתים שדות וכרמים להאכיל אבל לא להניח ומוכרין להן פירות יינות שמנים וסלתות להאכיל אבל לא להניח,ועושין להן לולב וערבה וסוכה וציצית וכל דבר שיש לו קצבה לאיתויי שופר ולוקחין להם ספר תורה תפילין ומזוזות וכל דבר שיש לו קצבה לאתויי מגילה,ואין פוסקין עליהם צדקה ואין פודין עליהן את השבויין ולא כל דבר שאין לו קצבה לאתויי תנחומי אבלים,ואין אפוטרופין רשאין לדון לחוב ולזכות בנכסי יתומים לזכות אמאי לא אלא לחוב על מנת לזכות בנכסי יתומים,ואין אפוטרופין רשאין למכור ברחוק ולגאול בקרוב ברעה ולגאול ביפה מ"ט דדלמא משתדפין,ואין אפוטרופין רשאין למכור שדות וליקח עבדים אבל מוכרין עבדים ולוקחין בהן שדות רבן שמעון בן גמליאל אומר אף לא למכור עבדים וליקח שדות מ"ט דלמא לא משפיין,ואין אפוטרופין רשאין להוציא עבדים לחירות אבל מוכרין אותן לאחרים ואחרים מוציאין אותן לחירות רבי אומר אומר אני אף הוא נותן דמי עצמו ויוצא מפני שהוא כמוכרו לו,וצריך לחשב עמהן באחרונה ר"ש בן גמליאל אומר אינו צריך אין עושין אפוטרופין נשים ועבדים וקטנים ואם מינן אבי יתומין הרשות בידו,ההוא אפוטרופוס דהוה בשבבותיה דר' מאיר דהוה קא מזבין ארעתא וזבין עבדי ולא שבקיה ר' מאיר אחוו ליה בחלמיה אני להרוס ואתה לבנות אפילו הכי לא אשגח אמר דברי חלומות לא מעלין ולא מורידין,הנהו בי תרי דאיגרי בהו שטן דכל בי שמשי הוו קא מינצו בהדי הדדי איקלע רבי מאיר להתם עכבינהו תלתא בי שמשי עד דעבד להו שלמא שמעיה דקאמר ווי דאפקיה ר' מאיר לההוא גברא מביתיה:,ההוא אפוטרופוס דהוה בשבבותיה דר' יהושע בן לוי דהוה קא מזבין ארעא וזבין תורי ולא אמר ליה ולא מידי סבר לה כר' יוסי דתניא א"ר יוסי מימי לא קריתי לאשתי אשתי ולשורי שורי אלא לאשתי ביתי ולשורי שדי,הנהו יתמי דהוו סמיכי גבי ההיא סבתא הוה להו תורתא שקלה וזבינתה ניהלייהו אתו קרובים לקמיה דרב נחמן אמרו ליה מאי עבידתה דזבנא אמר להו יתומים שסמכו אצל בעל הבית תנן,והא אייקר ברשותא דלוקח אייקר והא לא נקיטי דמי,אמר להו א"כ היינו דרב חנילאי בר אידי אמר שמואל דאמר רב חנילאי בר אידי אמר שמואל נכסי יתומין הרי הן כהקדש ולא מקני אלא בכספא,חמריה דרבנא עוקבא יתמא משכוה בארבעה ארבעה ואייקר וקם בשיתא שיתא אתו לקמיה דרב נחמן אמר להו היינו דרב חנילאי בר אידי דאמר רב חנילאי בר אידי אמר שמואל נכסי יתומין הרי הן כהקדש ולא מקני אלא בכספא:,משוך פירי מיתמי אייקור היינו דרב חנילאי בר אידי זול לא יהא כח הדיוט חמור מהקדש,אמשיכו להו פירי ליתמי אייקר לא יהא כח הדיוט חמור מהקדש זול סבור מינה היינו דרב חנילאי בר אידי,א"ל רב שישא בריה דרב אידי הא רעה היא לדידהו דזמנין דמצטרכי לפירי וליכא דיהיב להו עד דיהבי זוזי,יהבי יתמי זוזי אפירי זול לא יהא כח הדיוט חמור מן הקדש אייקר סבור מינה היינו דרב חנילאי בר אידי,אמר להו רב שישא בריה דרב אידי הא רעה היא לדידהו 52a. strong MISHNA: /strong With regard to b orphans who are living with a homeowner /b who takes care of all their needs and affairs, even if neither their father nor the court officially appointed him to this task, b or if their father appointed a steward [ i apotropos /i ] for them, /b this person b is obligated to tithe their produce. /b ,With regard to b a steward who was appointed by the orphans’ father, /b when he returns all of the property to the orphans upon their reaching adulthood, b he takes an oath /b that he took nothing of theirs for himself. By contrast, if b the court appointed him /b to serve as a steward for them, then b he is not /b required to b take /b such b an oath. Abba Shaul says: The matters are reversed. /b A steward appointed by the court takes an oath, but a steward appointed by the orphans’ father is not required to do so., strong GEMARA: /strong The mishna teaches that a steward is obligated to tithe the produce of the orphans in his charge. The Gemara b raises a contradiction /b from a i baraita /i that expounds a verse dealing with the i teruma /i of the tithe, given by a Levite to a priest: “Thus you, also you, shall offer a gift to the Lord” (Numbers 18:28). The emphasis placed on the word “you” teaches as follows: b “You” /b separate i teruma /i , b but not partners, /b meaning that one partner may not separate i teruma /i on behalf of the other. b “You” /b separate i teruma /i , b but not sharecroppers. “You” /b separate i teruma /i , b but not stewards, /b and “you” separate i teruma /i , b but not one who separates i teruma /i from /b produce b that is not his. /b How, then, can the mishna say that a steward is able to, and is even required to, tithe the produce of the orphans in his charge, when that produce does not belong to him?, b Rav Ḥisda said /b that this is b not difficult: Here /b the mishna is dealing with a steward who tithes the orphans’ produce in order b to feed /b it to them. Since he is not permitted to feed them untithed produce, the Sages allowed him to tithe that which he gives them to eat. b There /b the i baraita /i is referring to produce that is not needed for the orphans’ sustece; rather, the steward wishes b to put /b it b aside /b in a tithed state. Since he is not the owner of the produce, he lacks the authority to tithe it., b And it is taught /b in a i baraita /i ( i Tosefta /i , i Terumot /i 1:10) that this distinction is made based on whether the steward intends to feed the produce to the orphans or store it: b Stewards can separate i teruma /i and tithes /b from the produce of the orphans in their charge in order b to feed /b the produce to them, b but not /b with the intention b to put /b it b aside. And /b stewards b may sell /b the orphans’ possessions b for them /b as follows: b Cattle, male and female slaves, houses, fields, and vineyards, /b in order b to feed /b the orphans, so that they will have something to eat immediately, b but not /b with the intention b to put aside /b the proceeds for future use. b And they may /b also b sell produce, wine, oil, and flour for them /b in order b to feed /b them, b but not /b with the intention b to put aside /b the proceeds for a later date.,The i baraita /i continues: b And /b stewards b make /b the following items that are required for the fulfillment of a mitzva b for the /b orphans, from their property: b A i lulav /i , a willow branch, a i sukka /i , ritual fringes, and any item /b used for a mitzva b that involves a fixed /b expense. The Gemara notes that the words: Any item used for a mitzva, serve b to include a i shofar /i . And they may purchase a Torah scroll, phylacteries, i mezuzot /i , and any /b other b item /b used for a mitzva b that involves a fixed /b expense. The Gemara comments that these last words serve b to include a Megilla, /b the Scroll of Esther, read on Purim.,The i baraita /i continues: b But /b stewards b may not undertake /b to give b charity on behalf of /b orphans, b and they may not redeem captives on their behalf /b with their property. b Nor /b may they do b anything /b with the orphans’ property b that does not involve a fixed /b expense. The Gemara explains that this last phrase serves b to include /b that which is brought to b comfort mourners. /b A steward may not use property belonging to the orphans in his charge for this purpose.,The i baraita /i continues: b And stewards are not permitted to involve /b themselves b in litigation, /b if the purpose is b to accept an obligation or to secure gain for the property of the orphans. /b The Gemara asks: b Why /b may they b not /b enter into litigation b to secure gain? /b The Gemara clarifies: b Rather, /b this means that stewards are not permitted b to /b involve themselves in litigation in which they will b accept /b ficial b obligation /b upon the orphans’ estate, even if they do so b in order to /b ultimately b secure gain for the property of the orphan. /b ,The i baraita /i continues: b And stewards are not permitted to sell /b a field belonging to the orphans that is located b in a distant /b place b and /b use the proceeds to b redeem /b a field that their father had sold b in a nearby /b place, although this is ordinarily considered to be a favorable exchange. Similarly, stewards are not permitted to sell b a bad /b field and use the proceeds to b redeem a good /b one. The Gemara explains: b What is the reason /b for this? The reason is b that perhaps /b the bought fields b will become blighted, /b and it will turn out that the steward has caused the orphans a loss with his purchase.,The i baraita /i continues: b And stewards are not permitted to sell fields /b belonging to the orphans b and /b use the proceeds b to purchase slaves. But they may sell /b the orphans’ b slaves and /b use b their /b proceeds b to purchase fields, /b as land is considered to be a more stable asset. b Rabban Shimon ben Gamliel says: /b Stewards b may not even sell slaves and /b use the proceeds b to purchase fields. /b The Gemara explains: b What is the reason /b for this? b Perhaps /b it will turn out that the property b is not secure [ i meshappeyan /i ], /b the ownership of the fields being contested by others, and consequently the steward will have made matters more complicated for the orphans as a result of his purchase.,The i baraita /i continues: b And stewards are not permitted to free slaves /b belonging to the orphans in their charge, even if it is necessary to do so for any reason. b But they may sell them to others, and /b then those b others may free them. Rabbi /b Yehuda HaNasi b says: I say /b that b even he, /b the slave himself, b may give his own monetary value /b to the steward b and /b thereby b go /b free, b due to /b the fact b that it is as if /b the steward b sold /b the slave b to /b the slave himself. It is irrelevant whether it is some other person or the slave himself who pays his purchase price.,The i baraita /i continues: b And /b the steward must b calculate with /b the orphans b in the end, /b when they reach adulthood and he hands over the property to them. At that time, he calculates of all the expenses and income generated by their property during the period that he served as steward. b Rabban Shimon ben Gamliel says: He is not required /b do so, as the court relies on his integrity. The court b does not appoint women, slaves, or minors as stewards, but if the father of the orphans appointed /b one of b them /b as his orphans’ steward, b he has permission /b to do so.,It is related that there was b a certain steward who was in Rabbi Meir’s neighborhood who was selling land /b belonging to the orphans b and purchasing slaves /b with the proceeds, b and Rabbi Meir did not allow him /b to do this, as the practice is contrary to i halakha /i . b They showed him in his dream /b the words: b I wish to destroy and you build? /b He understood this as a sign that God wanted the orphans to suffer ficial collapse, and therefore it would be preferable to allow the steward to continue his practice. b Even so, /b Rabbi Meir b paid no heed /b to his dream, and b said: Words /b appearing in b dreams do not bring up and do not take down; /b they should not be taken into consideration.,Apropos an incident involving Rabbi Meir, the Gemara relates another story about him: b There were two /b people b who, incited by Satan, would argue with each other every /b Friday afternoon b at twilight. Rabbi Meir happened /b to come b to /b the place where they argued. b He stopped them /b from fighting b three /b Friday afternoons b at twilight, until /b finally b he made peace between them. He /b then b heard /b Satan b say: Woe, that Rabbi Meir removed that man, /b Satan, b from his house. /b This indicates that Satan himself lives among those who have discord.,It is related that there was b a certain steward /b of orphans b who was in the neighborhood of Rabbi Yehoshua ben Levi who was selling land and buying oxen /b on behalf of the orphans, b and he did not say anything to /b the steward to the effect that he was acting improperly. The Gemara explains that Rabbi Yehoshua ben Levi b holds in accordance with /b the opinion of b Rabbi Yosei, as it is taught /b in a i baraita /i that b Rabbi Yosei said: In all my days, I did not call my wife: My wife, nor my ox: My ox. Rather, /b I called b my wife: My home, /b because she is the essence of my home, and I called b my ox: My field, /b because the primary force behind enhancements to the field is the ox that plows it. Similarly, Rabbi Yehoshua ben Levi maintains that purchasing oxen to work the land is considered like purchasing land itself and that consequently a protest should not be raised against the steward, who sold land belonging to the orphans in order to purchase oxen with the proceeds.,It is further related that b certain orphans who lived with an old woman had an ox, /b and b she took it and sold it on their behalf. Relatives /b of those orphans b came before Rav Naḥman /b and b said to him: What is she doing selling /b the orphans’ property? Who authorized her to do so? Rav Naḥman b said to them: We learned /b from the phrase in the mishna: If b orphans are living with a homeowner, /b that official appointment as a steward is not necessary. The fact that the orphans lived with the woman and she took care of them sufficed to bestow upon her the authority of a steward.,The relatives continued with their objection to the sale: b But didn’t /b the animal afterward b increase in value, /b which is reason to invalidate the transaction? Rav Naḥman answered: The animal b increased in value while in the possession of the buyer, /b and this is not considered as a loss suffered by the orphans. The relatives said to him: b But they did not /b yet b receive /b the b money, /b and consequently the sale was incomplete.,Rav Naḥman b said to them: If so, this is /b what b Rav Ḥanilai bar Idi says /b that b Shmuel says, /b as b Rav Ḥanilai bar Idi says /b that b Shmuel says: Orphans’ property is like consecrated /b property b and is /b fully b acquired only with /b the transfer of b money. /b Since they did not yet receive the money, they can raise the purchase price or renege on the entire sale.,Similarly, it is related that those who came to buy b the wine of Rabbana Ukva the orphan pulled it /b into their possession after having agreed b on /b a purchase price of b four /b dinars per barrel. b But /b before the buyers actually paid for the wine, b it increased in value and /b its price b stood at six /b dinars per barrel. The parties b came before Rav Naḥman /b for a ruling on the matter. b He said to them: This is /b subject to what b Rav Ḥanilai bar Idi /b said, b as Rav Ḥanilai bar Idi says /b that b Shmuel says: Orphans’ property is like consecrated /b property, b and is /b fully b acquired only with /b the transfer of b money. /b Consequently, the buyers pay the current, higher price or the sale can be rendered void.,The Gemara records several additional laws relating to this topic: If the buyers b pulled /b into their possession b produce belonging to orphans /b but did not yet pay for it, and afterward the produce b increased in value, this is /b subject to what b Rav Ḥanilai bar Idi /b said: Orphans’ property is fully acquired only with the transfer of money, and until payment is made the transaction can still be rendered void. But if the produce b decreased in value, /b and the buyers wish to renege on the sale, one can argue: Just as it is said that b the power of an ordinary person should not be greater than /b that of the b Temple /b treasury, so too, the power of orphans should not be less than that of other people. Since the buyers pulled the orphans’ property into their possession, thereby performing an act of acquisition, the sale is valid and the buyers cannot retract.,If the steward b pulled produce /b into his possession b on behalf of the orphans, /b but did not yet pay for it, and afterward it b increased in value, /b then just as b the power of an ordinary person should not be greater than /b that of the b Temple /b treasury, so too, the power of orphans should not be less than that of other people. Therefore, the orphans acquire the produce based on its price at the time the steward pulled it into their possession. But if b the produce decreased in value, /b and now the steward wishes to cancel the sale, the students in the study hall b understood from here /b that b this is /b included in what b Rav Ḥanilai bar Idi /b said, that transactions involving orphans are completed only with the transfer of money, and therefore the steward can renege on the sale and acquire the produce at the lower price., b Rav Sheisha, son of Rav Idi, said to them: This would be bad for /b the orphans were they treated in this manner, b as /b they might at b times need produce and nobody will give /b it b to them before they /b actually b pay the money. /b It is preferable for them to be treated like other buyers, who finalize their acquisition when they pull the produce into their possession.,If b the orphans gave money for /b the purchase of b produce /b but did not yet physically transfer it into their possession, and afterward the produce b decreased in value, /b then one applies the principle that b the power of an ordinary person, /b the seller, b should not be greater than /b the b Temple /b treasury. Therefore, the orphans can renege on the purchase, as an act of acquisition has not yet been performed. But if the produce b increased in value, /b and the orphans wish to uphold the sale, the students in the study hall b understood from here /b that b this is /b included in what b Rav Ḥanilai bar Idi /b said, that transactions involving orphans are completed with the transfer of money, and therefore the orphans acquire the produce at the lower price., b Rav Sheisha, son of Rav Idi, said to them: This would be bad for /b the orphans were they treated this way,
104. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 208
14b. הא בדברי תורה הא במשא ומתן בדברי תורה הוו במשא ומתן לא הוו.,ת"ר מעשה ברבן יוחנן בן זכאי שהיה רוכב על החמור והיה מהלך בדרך ור' אלעזר בן ערך מחמר אחריו אמר לו רבי שנה לי פרק אחד במעשה מרכבה אמר לו לא כך שניתי לכם ולא במרכבה ביחיד אלא א"כ היה חכם מבין מדעתו אמר לו רבי תרשיני לומר לפניך דבר אחד שלמדתני אמר לו אמור,מיד ירד רבן יוחנן בן זכאי מעל החמור ונתעטף וישב על האבן תחת הזית אמר לו רבי מפני מה ירדת מעל החמור אמר אפשר אתה דורש במעשה מרכבה ושכינה עמנו ומלאכי השרת מלוין אותנו ואני ארכב על החמור מיד פתח ר"א בן ערך במעשה המרכבה ודרש וירדה אש מן השמים וסיבבה כל האילנות שבשדה פתחו כולן ואמרו שירה,מה שירה אמרו (תהלים קמח, ז) הללו את ה' מן הארץ תנינים וכל תהומות עץ פרי וכל ארזים הללויה נענה מלאך מן האש ואמר הן הן מעשה המרכבה עמד רבן יוחנן ב"ז ונשקו על ראשו ואמר ברוך ה' אלהי ישראל שנתן בן לאברהם אבינו שיודע להבין ולחקור ולדרוש במעשה מרכבה יש נאה דורש ואין נאה מקיים נאה מקיים ואין נאה דורש אתה נאה דורש ונאה מקיים אשריך אברהם אבינו שאלעזר בן ערך יצא מחלציך,וכשנאמרו הדברים לפני ר' יהושע היה הוא ורבי יוסי הכהן מהלכים בדרך אמרו אף אנו נדרוש במעשה מרכבה פתח רבי יהושע ודרש ואותו היום תקופת תמוז היה נתקשרו שמים בעבים ונראה כמין קשת בענן והיו מלאכי השרת מתקבצין ובאין לשמוע כבני אדם שמתקבצין ובאין לראות במזמוטי חתן וכלה,הלך רבי יוסי הכהן וסיפר דברים לפני רבן יוחנן בן זכאי ואמר אשריכם ואשרי יולדתכם אשרי עיני שכך ראו ואף אני ואתם בחלומי מסובין היינו על הר סיני ונתנה עלינו בת קול מן השמים עלו לכאן עלו לכאן טרקלין גדולים ומצעות נאות מוצעות לכם אתם ותלמידיכם ותלמידי תלמידיכם מזומנין לכת שלישית,איני והתניא ר' יוסי בר' יהודה אומר שלשה הרצאות הן ר' יהושע הרצה דברים לפני רבן יוחנן בן זכאי ר"ע הרצה לפני ר' יהושע חנניא בן חכינאי הרצה לפני ר"ע ואילו ר"א בן ערך לא קא חשיב דארצי וארצו קמיה קחשיב דארצי ולא ארצו קמיה לא קא חשיב והא חנניא בן חכינאי דלא ארצו קמיה וקא חשיב דארצי מיהא קמיה מאן דארצי.,ת"ר ארבעה נכנסו בפרדס ואלו הן בן עזאי ובן זומא אחר ורבי עקיבא אמר להם ר"ע כשאתם מגיעין אצל אבני שיש טהור אל תאמרו מים מים משום שנאמר (תהלים קא, ז) דובר שקרים לא יכון לנגד עיני,בן עזאי הציץ ומת עליו הכתוב אומר (תהלים קטז, טו) יקר בעיני ה' המותה לחסידיו בן זומא הציץ ונפגע ועליו הכתוב אומר (משלי כה, טז) דבש מצאת אכול דייך פן תשבענו והקאתו אחר קיצץ בנטיעות רבי עקיבא יצא בשלום,שאלו את בן זומא מהו לסרוסי כלבא אמר להם (ויקרא כב, כד) ובארצכם לא תעשו כל שבארצכם לא תעשו שאלו את בן זומא בתולה שעיברה מהו לכ"ג מי חיישינן לדשמואל דאמר שמואל 14b. b This /b case is referring b to words of Torah, /b while b that /b case is referring b to commerce. With regard to words of Torah, they were /b trustworthy; b with regard to commerce, they were not. /b ,§ The Gemara returns to the topic of the Design of the Divine Chariot. b The Sages taught: An incident /b occurred b involving Rabban Yoḥa ben Zakkai, who was riding on a donkey and was traveling along the way, and /b his student, b Rabbi Elazar ben Arakh, was riding a donkey behind him. /b Rabbi Elazar b said to him: My teacher, teach me one chapter in the Design of the /b Divine b Chariot. He said to him: /b Have b I not taught you: And one may not /b expound the Design of the Divine Chariot b to an individual, unless he is a Sage who understands on his own accord? /b Rabbi Elazar b said to him: My teacher, allow me to say before you one thing that you taught me. /b In other words, he humbly requested to recite before him his own understanding of this issue. b He said to him: Speak. /b , b Immediately, Rabban Yoḥa ben Zakkai alighted from the donkey, and wrapped /b his head in his cloak in a manner of reverence, b and sat on a stone under an olive tree. /b Rabbi Elazar b said to him: My teacher, for what reason did you alight from the donkey? He said: /b Is it b possible that /b while b you are expounding the Design of the /b Divine b Chariot, and the Divine Presence is with us, and the ministering angels are accompanying us, that I should ride on a donkey? Immediately, Rabbi Elazar ben Arakh began /b to discuss b the Design of the /b Divine b Chariot and expounded, and fire descended from heaven and encircled all the trees in the field, and all /b the trees b began reciting song. /b , b What song did they recite? “Praise the Lord from the earth, sea monsters and all depths…fruit trees and all cedars…praise the Lord” /b (Psalms 148:7–14). b An angel responded from the fire, saying: This is the very Design of the /b Divine b Chariot, /b just as you expounded. b Rabban Yoḥa ben Zakkai stood and kissed /b Rabbi Elazar ben Arakh b on his head, and said: Blessed be God, Lord of Israel, who gave our father Abraham a son /b like you, b who knows /b how b to understand, investigate, and expound the Design of the /b Divine b Chariot. There are some who expound /b the Torah’s verses b well but do not fulfill /b its imperatives b well, /b and there are some b who fulfill /b its imperatives b well but do not expound /b its verses b well, /b whereas b you expound /b its verses b well and fulfill /b its imperatives b well. Happy are you, our father Abraham, that Elazar ben Arakh came from your loins. /b ,The Gemara relates: b And when /b these b matters, /b this story involving his colleague Rabbi Elazar ben Arakh, b were recounted before Rabbi Yehoshua, he was walking along the way with Rabbi Yosei the Priest. They said: We too shall expound the Design of the /b Divine b Chariot. Rabbi Yehoshua began expounding. And that was the day of the summer solstice, /b when there are no clouds in the sky. Yet the b heavens became filled with clouds, and there was the appearance of a kind of rainbow in a cloud. And ministering angels gathered and came to listen, like people gathering and coming to see the rejoicing of a bridegroom and bride. /b , b Rabbi Yosei the Priest went and recited /b these b matters before Rabban Yoḥa ben Zakkai, /b who b said /b to him: b Happy are /b all of b you, and happy are /b the mothers b who gave birth to you; happy are my eyes that saw this, /b students such as these. b As for you and I, /b I saw b in my dream /b that b we were seated at Mount Sinai, and a Divine Voice came to us from heaven: Ascend here, ascend here, /b for b large halls /b [ b i teraklin /i /b ] b and pleasant couches are made up for you. You, your students, and the students of your students are invited to /b the b third group, /b those who will merit to welcome the Divine Presence.,The Gemara poses a question: b Is that so? But isn’t it taught /b in a i baraita /i : b Rabbi Yosei, son of Rabbi Yehuda, says: There are three lectures. /b In other words, there are three Sages with regard to whom it states that they delivered lectures on the mystical tradition: b Rabbi Yehoshua lectured /b on these b matters before Rabban Yoḥa ben Zakkai; Rabbi Akiva lectured before Rabbi Yehoshua; /b and b Ḥaya ben Ḥakhinai lectured before Rabbi Akiva. However, Rabbi Elazar ben Arakh was not included /b in the list, despite the testimony that he lectured before Rabban Yoḥa. The Gemara explains: Those b who lectured and were /b also b lectured to were included; /b but those b who lectured and were not lectured to were not included. /b The Gemara asks: b But wasn’t /b there b Ḥaya ben Ḥakhinai, who was not lectured to, and /b yet b he is included? /b The Gemara answers: Ḥaya ben Ḥakhinai b actually lectured before one who lectured /b in front of his own rabbi, so he was also included in this list.,§ b The Sages taught: Four entered the orchard [ i pardes /i ], /b i.e., dealt with the loftiest secrets of Torah, b and they are as follows: Ben Azzai; and ben Zoma; i Aḥer /i , /b the other, a name for Elisha ben Avuya; b and Rabbi Akiva. Rabbi Akiva, /b the senior among them, b said to them: When, /b upon your arrival in the upper worlds, b you reach pure marble stones, do not say: Water, water, /b although they appear to be water, b because it is stated: “He who speaks falsehood shall not be established before My eyes” /b (Psalms 101:7).,The Gemara proceeds to relate what happened to each of them: b Ben Azzai glimpsed /b at the Divine Presence b and died. And with regard to him the verse states: “Precious in the eyes of the Lord is the death of His pious ones” /b (Psalms 116:15). b Ben Zoma glimpsed /b at the Divine Presence b and was harmed, /b i.e., he lost his mind. b And with regard to him the verse states: “Have you found honey? Eat as much as is sufficient for you, lest you become full from it and vomit it” /b (Proverbs 25:16). b i Aḥer /i chopped down the shoots /b of saplings. In other words, he became a heretic. b Rabbi Akiva came out safely. /b ,The Gemara recounts the greatness of ben Zoma, who was an expert interpreter of the Torah and could find obscure proofs: b They asked ben Zoma: What is /b the i halakha /i with regard to b castrating a dog? /b The prohibition against castration appears alongside the sacrificial blemishes, which may imply that it is permitted to castrate an animal that cannot be sacrificed as an offering. b He said to them: /b The verse states “That which has its testicles bruised, or crushed, or torn, or cut, you shall not offer to God, nor b shall you do so in your land” /b (Leviticus 22:24), from which we learn: With regard to b any /b animal b that is in your land, you shall not do /b such a thing. b They /b also b asked ben Zoma: /b A woman considered b to be a virgin who became pregt, what is /b the i halakha /i ? b A High Priest /b may marry only a virgin; is he permitted to marry her? The answer depends on the following: b Are we concerned for /b the opinion of b Shmuel? Shmuel says: /b
105. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •nan Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 208
29a. מבטלין ת"ת להוצאת המת ולהכנסת הכלה אמרו עליו על ר' יהודה בר' אילעאי שהיה מבטל ת"ת להוצאת המת ולהכנסת הכלה בד"א בשאין שם כל צורכו אבל יש שם כל צורכו אין מבטלין,וכמה כל צורכו אמר רב שמואל בר איניא משמיה דרב תריסר אלפי גברי ושיתא אלפי שיפורי ואמרי לה תריסר אלפי גברי ומינייהו שיתא אלפי שיפורי עולא אמר כגון דחייצי גברי מאבולא עד סיכרא,רב ששת אמר כנתינתה כך נטילתה מה נתינתה בששים ריבוא אף נטילתה בס' ריבוא ה"מ למאן דקרי ותני אבל למאן דמתני לית ליה שיעורא,תניא ר"ש בן יוחי אומר בוא וראה כמה חביבין ישראל לפני הקב"ה שבכל מקום שגלו שכינה עמהן גלו למצרים שכינה עמהן שנאמר (שמואל א ב, כז) הנגלה נגליתי לבית אביך בהיותם במצרים וגו' גלו לבבל שכינה עמהן שנאמר (ישעיהו מג, יד) למענכם שלחתי בבלה ואף כשהן עתידין ליגאל שכינה עמהן שנאמר (דברים ל, ג) ושב ה' אלהיך את שבותך והשיב לא נאמר אלא ושב מלמד שהקב"ה שב עמהן מבין הגליות,בבבל היכא אמר אביי בבי כנישתא דהוצל ובבי כנישתא דשף ויתיב בנהרדעא ולא תימא הכא והכא אלא זמנין הכא וזמנין הכא אמר אביי תיתי לי דכי מרחיקנא פרסה עיילנא ומצלינא התם אבוה דשמואל [ולוי] הוו יתבי בכנישתא דשף ויתיב בנהרדעא אתיא שכינה שמעו קול ריגשא [קמו ונפקו,רב ששת הוה יתיב בבי כנישתא דשף ויתיב בנהרדעא אתיא שכינה] ולא נפק אתו מלאכי השרת וקא מבעתו ליה אמר לפניו רבש"ע עלוב ושאינו עלוב מי נדחה מפני מי אמר להו שבקוהו,(יחזקאל יא, טז) ואהי להם למקדש מעט אמר רבי יצחק אלו בתי כנסיות ובתי מדרשות שבבבל ור"א אמר זה בית רבינו שבבבל,דרש רבא מאי דכתיב (תהלים צ, א) ה' מעון אתה היית לנו אלו בתי כנסיות ובתי מדרשות אמר אביי מריש הואי גריסנא בביתא ומצלינא בבי כנשתא כיון דשמעית להא דקאמר דוד (תהלים כו, ח) ה' אהבתי מעון ביתך הואי גריסנא בבי כנישתא,תניא ר"א הקפר אומר עתידין בתי כנסיות ובתי מדרשות שבבבל שיקבעו בא"י שנאמר (ירמיהו מו, יח) כי כתבור בהרים וככרמל בים יבא והלא דברים ק"ו ומה תבור וכרמל שלא באו אלא לפי שעה ללמוד תורה נקבעים בארץ ישראל בתי כנסיות ובתי מדרשות שקורין ומרביצין בהן תורה עאכ"ו,דרש בר קפרא מאי דכתיב (תהלים סח, יז) למה תרצדון הרים גבנונים יצתה בת קול ואמרה להם למה תרצו דין עם סיני כולכם בעלי מומים אתם אצל סיני כתיב הכא גבנונים וכתיב התם (ויקרא כא, כ) או גבן או דק אמר רב אשי ש"מ האי מאן דיהיר בעל מום הוא:,אין עושין אותו קפנדריא: מאי קפנדריא אמר רבא קפנדריא כשמה מאי כשמה כמאן דאמר אדמקיפנא אדרי איעול בהא,א"ר אבהו אם היה שביל מעיקרא מותר,אר"נ בר יצחק הנכנס ע"מ שלא לעשות קפנדריא מותר לעשותו קפנדריא וא"ר חלבו אמר ר"ה הנכנס לבהכ"נ להתפלל מותר לעשותו קפנדריא שנא' (יחזקאל מו, ט) ובבא עם הארץ לפני ה' במועדים הבא דרך שער צפון להשתחוות יצא דרך שער נגב:,עלו בו עשבים לא יתלוש מפני עגמת נפש: והתניא אינו תולש ומאכיל אבל תולש ומניח כי תנן נמי מתני' תולש ומאכיל תנן,ת"ר בית הקברות אין נוהגין בהן קלות ראש אין מרעין בהן בהמה ואין מוליכין בהן אמת המים ואין מלקטין בהן עשבים ואם ליקט שורפן במקומן מפני כבוד מתים,אהייא אילימא אסיפא כיון ששורפן במקומן מאי כבוד מתים איכא אלא ארישא:, big strongמתני׳ /strong /big ר"ח אדר שחל להיות בשבת קורין בפרשת שקלים חל להיות בתוך השבת מקדימין לשעבר ומפסיקין לשבת אחרת,בשניה זכור בשלישית פרה אדומה ברביעית החודש הזה לכם בחמישית חוזרין לכסדרן,לכל מפסיקין בראשי חדשים בחנוכה ובפורים בתעניות ובמעמדות וביוה"כ:, big strongגמ׳ /strong /big תנן התם באחד באדר משמיעין על השקלים 29a. b One interrupts /b his b Torah study to carry out the dead /b for burial b and to escort a bride /b to her wedding. b They said about Rabbi Yehuda, son of Rabbi Elai, that he would interrupt /b his b Torah study to carry out the dead /b for burial b and to escort a bride /b to her wedding. The Gemara qualifies this ruling: b In what /b case b is this statement said? /b Only b where there are not sufficient /b numbers of other people available to perform these mitzvot and honor the deceased or the bride appropriately. b However, /b when b there are sufficient /b numbers, additional people b should not interrupt /b their Torah study to participate.,The Gemara asks: b And how many /b people b are /b considered b sufficient? Rav Shmuel bar Inya said in the name of Rav: Twelve thousand men and /b another b six thousand /b men to blow b horns /b as a sign of mourning. b And some say /b a different version: b Twelve thousand men, among whom are six thousand /b men with b horns. Ulla said: For example, /b enough b to make a procession of people /b all the way b from the /b town b gate [ i abbula /i ] to the place of burial. /b , b Rav Sheshet said: As /b the Torah b was given, so it /b should be b taken away, /b i.e., the same honor that was provided when the Torah was given at Mount Sinai should be provided when the Torah is taken through the passing away of a Torah scholar. b Just as /b the Torah b was given in the presence of six hundred thousand /b men, b so too its taking /b should be done b in the presence of six hundred thousand /b men. The Gemara comments: b This applies to someone who read /b the Bible b and studied /b i halakhot /i for himself. b But for someone who taught /b others, b there is no limit /b to the honor that should be shown to him.,§ b It is taught /b in a i baraita /i : b Rabbi Shimon ben Yoḥai says: Come and see how beloved the Jewish people are before the Holy One, Blessed be He. As every place they were exiled, the Divine Presence /b went b with them. They were exiled to Egypt, /b and b the Divine Presence /b went b with them, as it is stated: “Did I reveal myself to the house of your father when they were in Egypt?” /b (I Samuel 2:27). b They were exiled to Babylonia, /b and b the Divine Presence /b went b with them, as it is stated: “For your sake I have sent to Babylonia” /b (Isaiah 43:14). b So too, when, in the future, they will be redeemed, the Divine Presence will be with them, as it is stated: “Then the Lord your God will return with your captivity” /b (Deuteronomy 30:3). b It does not state: He will bring back, /b i.e., He will cause the Jewish people to return, b but rather /b it says: b “He will return,” /b which b teaches that the Holy One, Blessed be He, will return /b together b with them from among the /b various b exiles. /b ,The Gemara asks: b Where in Babylonia /b does the Divine Presence reside? b Abaye said: In the /b ancient b synagogue of Huzal and in the synagogue that was destroyed and rebuilt in Neharde’a. And do not say /b that the Divine Presence resided b here and there, /b i.e., in both places simultaneously. b Rather, at times /b it resided b here /b in Huzal b and at times there /b in Neharde’a. b Abaye said: I have /b a blessing b coming to me, for whenever I am /b within b a distance of a parasang /b from one of those synagogues, b I go in and pray there, /b due to the special honor and sanctity attached to them. It was related that b the father of Shmuel and Levi were /b once b sitting in the synagogue that was destroyed and rebuilt in Neharde’a. The Divine Presence came /b and b they heard a loud sound, /b so b they arose and left. /b ,It was further related that b Rav Sheshet was /b once b sitting in the synagogue that was destroyed and rebuilt in Neharde’a, /b and b the Divine Presence came but he did not go out. The ministering angels came and were frightening him /b in order to force him to leave. Rav Sheshet turned to God and b said before Him: Master of the Universe, /b if one is b wretched and /b the other is b not wretched, who should defer to whom? /b Shouldn’t the one who is not wretched give way to the one who is? Now I am blind and wretched; why then do you expect me to defer to the angels? God then turned to the angels and b said to them: Leave him. /b ,The verse states: b “Yet I have been to them as a little sanctuary /b in the countries where they have come” (Ezekiel 11:16). b Rabbi Yitzḥak said: This /b is referring to b the synagogues and study halls in Babylonia. And Rabbi Elazar said: This /b is referring to b the house of our master, /b i.e., Rav, b in Babylonia, /b from which Torah issues forth to the entire world., b Rava interpreted /b a verse b homiletically: What is /b the meaning of that b which is written: “Lord, You have been our dwelling place /b in all generations” (Psalms 90:1)? b This /b is referring to b the synagogues and study halls. Abaye said: Initially, I used to study /b Torah b in /b my b home and pray in the synagogue. Once I heard /b and understood b that which /b King b David says: “Lord, I love the habitation of Your house” /b (Psalms 26:8), b I would /b always b study /b Torah b in the synagogue, /b to express my love for the place in which the Divine Presence resides., b It is taught /b in a i baraita /i : b Rabbi Elazar HaKappar says: In the future, the synagogues and the study halls in Babylonia will be /b transported and b reestablished in Eretz Yisrael, as it is stated: “Surely, like Tabor among the mountains, and like Carmel by the sea, so shall he come” /b (Jeremiah 46:18). There is a tradition that these mountains came to Sinai at the giving of the Torah and demanded that the Torah should be given upon them. b And are /b these b matters not /b inferred through an b i a fortiori /i /b argument: b Just as Tabor and Carmel, which came only momentarily to study Torah, were /b relocated and b established in Eretz Yisrael /b in reward for their actions, b all the more so /b should b the synagogues and study halls /b in Babylonia, b in which the Torah is read and disseminated, /b be relocated to Eretz Yisrael., b Bar Kappara interpreted /b a verse b homiletically: What is /b the meaning of that b which is written: “Why do you look askance [ i teratzdun /i ], O high-peaked mountains, /b at the mountain that God has desired for His abode” (Psalms 68:17)? b A Divine Voice issued forth and said to /b all the mountains that came and demanded that the Torah be given upon them: b Why do you seek [ i tirtzu /i ] /b to enter into b a legal dispute [ i din /i ] with /b Mount b Sinai? You are all blemished in comparison to /b Mount b Sinai, /b as b it is written here: “High-peaked [ i gavnunnim /i ]” and it is written there, /b with regard to the blemishes that disqualify a priest: b “Or crookbacked [ i gibben /i ] or a dwarf” /b (Leviticus 21:20). b Rav Ashi said: Learn from /b this that b one who is arrogant is /b considered b blemished. /b The other mountains arrogantly insisted that the Torah should be given upon them, and they were therefore described as blemished.,§ The mishna teaches that even if a synagogue fell into ruin, b it may not be made /b into b a i kappendarya /i . /b The Gemara asks: b What is /b meant by b i kappendarya /i ? Rava said: A shortcut, as /b implied by b its name. /b The Gemara clarifies: b What /b do you mean by adding: b As /b implied by b its name? /b It is b like one who said: Instead of going around the /b entire row of b houses [ i makkifna addari /i ] /b to get to the other side, thereby lengthening my journey, b I will enter this /b house and walk through it to the other side. The word i kappendarya /i sounds like a contraction of i makkifna addari /i . This is what Rava meant by saying: As implied by its name., b Rabbi Abbahu said: If /b a public b path had initially /b passed through that location, before the synagogue was built, b it is permitted /b to continue to use it as a shortcut, for the honor due to a synagogue cannot annul the public’s right of access to the path., b Rav Naḥman bar Yitzḥak said: /b With regard to b one who enters /b a synagogue b without intending to make it /b into b a shortcut, /b when he leaves b he is permitted to make it /b into b a shortcut /b for himself, by leaving through the exit on the other side of the building. b And Rabbi Ḥelbo said /b that b Rav Huna said: /b With regard to b one who enters a synagogue to pray, he is permitted to make it /b into b a shortcut /b for himself by leaving through a different exit, and it is fitting to do so, b as it is stated: “And when the people of the land shall come before the Lord in the appointed seasons, he that enters by way of the north gate to bow down shall go forth by the way of the south gate” /b (Ezekiel 46:9). This indicates that it is a show of respect not to leave through the same entrance through which one came in; it is better to leave through the other side.,§ The mishna teaches: If b grass sprang up in /b a ruined synagogue, although it is not befitting its sanctity, b one should not pick /b it, b due to /b the b anguish /b that it will cause to those who see it. It will remind them of the disrepair of the synagogue and the need to rebuild it. The Gemara asks: b But isn’t it taught /b in a i baraita /i : b One may not pick /b the grass b and feed /b it to one’s animals, b but he may pick /b it b and leave /b it there? The Gemara answers: b When we learned /b the prohibition against picking the grass in b the mishna as well, we learned /b only that it is prohibited to b pick /b it and b feed /b it to one’s animals, but it is permitted to leave it there., b The Sages taught /b in a i baraita /i : In b a cemetery, one may not act with frivolity; one may not graze an animal /b on the grass growing b inside it; and one may not direct a water channel /b to pass b through it; and one may not gather grass inside it /b to use the grass as feed for one’s animals; b and if one gathered /b grass for that purpose, b it should be burnt on the spot, out of respect for the dead. /b ,The Gemara clarifies: With regard to the phrase: Out of respect for the dead, b to which /b clause of the i baraita /i does it refer? b If we say /b it is referring b to the last clause, /b that if one gathered grass that it should be burnt out of respect for the dead, then one could ask: b Since /b the grass b is burnt on the spot, /b and not publicly, b what respect for the dead is there /b in this act? b Rather, /b the phrase must be referring b to the first clause /b of the i baraita /i , and it explains why it is prohibited to act with frivolity., strong MISHNA: /strong On four i Shabbatot /i during and surrounding the month of Adar, a Torah portion of seasonal significance is read. When b the New Moon of Adar occurs on Shabbat, /b the congregation b reads the portion of i Shekalim /i /b on that Shabbat. If the New Moon b occurs during /b the middle of b the week, they advance /b the reading of that portion b to the previous /b Shabbat, b and, /b in such a case, b they interrupt /b the reading of the four portions b on the following Shabbat, /b which would be the first Shabbat of the month of Adar, and no additional portion is read on it., b On the second /b Shabbat, the Shabbat prior to Purim, they read the portion: b “Remember /b what Amalek did” (Deuteronomy 25:17–19), which details the mitzva to remember and destroy the nation of Amalek. b On the third /b Shabbat, they read the portion of b the Red Heifer [ i Para /i ] /b (Numbers 19:1–22), which details the purification process for one who became ritually impure through contact with a corpse. b On the fourth /b Shabbat, they read the portion: b “This month [ i haḥodesh /i ] shall be for you” /b (Exodus 12:1–20), which describes the offering of the Paschal lamb. b On the fifth /b Shabbat, b they resume the /b regular weekly b order /b of readings and no special portion is read., b For all /b special days, the congregation b interrupts /b the regular weekly order of readings, and a special portion relating to the character of the day is read. This applies b on the New Moons, on Hanukkah, and on Purim, on fast days, and on the /b non-priestly b watches, and on Yom Kippur. /b , strong GEMARA: /strong b We learned /b in a mishna b there /b ( i Shekalim /i 1:1): b On the first of Adar they make /b a public b announcement concerning /b the forthcoming collection of half- b shekels. /b The money is used for the communal offerings in the Temple in the coming year.
106. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 208
21b. big strongמתני׳ /strong /big על שני חדשים מחללין את השבת על ניסן ועל תשרי שבהן שלוחין יוצאין לסוריא ובהן מתקנין את המועדות וכשהיה בית המקדש קיים מחללין אף על כולן מפני תקנת הקרבן:, big strongגמ׳ /strong /big על ב' חדשים ותו לא ורמינהו על ו' חדשים השלוחין יוצאין,אמר אביי ה"ק על כולן שלוחין יוצאין מבערב על ניסן ועל תשרי עד שישמעו מפי ב"ד מקודש,תניא נמי הכי על כולן יוצאין מבערב על ניסן ועל תשרי עד שישמעו מפי ב"ד מקודש,ת"ר מנין שמחללין עליהן את השבת ת"ל (ויקרא כג, לז) אלה מועדי ה' אשר תקראו אותם במועדם,יכול כשם שמחללין עד שיתקדשו כך מחללין עד שיתקיימו ת"ל אשר תקראו אותם על קריאתם אתה מחלל ואי אתה מחלל על קיומן:,וכשהיה בהמ"ק קיים מחללין אף על כולן מפני תקנת הקרבן: ת"ר בראשונה היו מחללין אף על כולן משחרב בית המקדש אמר להן רבן יוחנן בן זכאי וכי יש קרבן התקינו שלא יהו מחללין אלא על ניסן ועל תשרי בלבד:, big strongמתני׳ /strong /big בין שנראה בעליל בין שלא נראה בעליל מחללין עליו את השבת רבי יוסי אומר אם נראה בעליל אין מחללין עליו את השבת,מעשה שעברו יותר מארבעים זוג ועיכבם ר"ע בלוד שלח לו ר"ג אם מעכב אתה את הרבים נמצאת מכשילן לעתיד לבא:, big strongגמ׳ /strong /big מאי משמע דהאי עליל לישנא דמיגלי הוא א"ר אבהו אמר קרא (תהלים יב, ז) אמרות ה' אמרות טהורות כסף צרוף בעליל לארץ מזוקק שבעתים,רב ושמואל חד אמר נ' שערי בינה נבראו בעולם וכולן ניתנו למשה חסר אחד שנאמר (תהלים ח, ו) ותחסרהו מעט מאלהים,(קהלת יב, י) בקש קהלת למצוא דברי חפץ בקש קהלת להיות כמשה יצתה בת קול ואמרה לו וכתוב יושר דברי אמת (דברים לד, י) ולא קם נביא עוד בישראל כמשה,וחד אמר בנביאים לא קם במלכים קם אלא מה אני מקיים בקש קהלת למצוא דברי חפץ בקש קהלת לדון דינין שבלב שלא בעדים ושלא בהתראה יצתה ב"ק ואמרה לו וכתוב יושר דברי אמת (דברים יז, ו) על פי שנים עדים וגו': 21b. strong MISHNA: /strong Only b for /b the sake of b two months may /b witnesses who saw the new moon b desecrate Shabbat, /b should that be necessary in order for them to offer testimony before the court: b For /b the month of b Nisan and for /b the month of b Tishrei, for in these /b months b messengers are sent out to Syria, and by them, /b i.e., these months, the dates of b the /b major b Festivals are set: /b Yom Kippur, i Sukkot /i , Passover, and i Shavuot /i . b And when the Temple was standing, /b the witnesses b desecrated /b Shabbat b for /b the fixing of the New Moon of b all /b the months, b due to /b the imperative of b fixing /b the proper b offering /b of the New Moon at the correct time., strong GEMARA: /strong The mishna taught that messengers were sent out for two months. The Gemara asks: b For /b only b two months and no more? And /b the Gemara b raises a contradiction /b from the previous mishna, which teaches: b For six months /b of the year b messengers go out, /b not only for two months., b Abaye said: This is what /b the mishna b is saying: For all /b the other months b the messengers go out /b already b in the evening, /b if the new moon was clearly seen and if it is certain that the court will proclaim the day as the New Moon. But b for Nisan and for Tishrei /b the messengers do not go out b until they hear from the court /b that the day is declared as the New Moon, by saying: It is b sanctified, /b so that they can offer proper testimony. The court convenes only during the daytime., b This is also taught /b in a i baraita /i : b For all /b the other months the messengers b go out /b already b in the evening, /b but b for /b the month of b Nisan and for /b the month of b Tishrei /b they do not go out b until they have heard the court /b formally proclaim the day as the New Moon, by saying: It is b sanctified. /b , b The Sages taught /b in a i baraita /i : b From where /b is it derived b that /b the witnesses who saw the new moon b may desecrate Shabbat /b in order to testify before the court? b The verse states: “These are the Festivals of the Lord, /b sacred gatherings, b which you shall declare in their seasons” /b (Leviticus 23:4), thereby emphasizing that the Festivals must be set at their proper times. To ensure that they occur at the proper times, it is even permitted to desecrate Shabbat.,One b might /b have thought b that just as /b Shabbat b may be desecrated /b by the witnesses b so that /b the months b may be sanctified /b at the proper time, b so too, /b Shabbat b may be desecrated /b by the messengers who go to inform the people in Eretz Yisrael and the Diaspora which day was sanctified as the New Moon, b so that /b the Festivals b may be observed /b at the proper time. Therefore, b the verse states: “Which you shall declare,” /b from which is derived that b for the declaration /b of the New Moon b you may desecrate /b Shabbat, b but you may not desecrate /b Shabbat b for the observance /b of the Festivals in their proper time.,§ It was taught in the mishna: b And when the Temple was standing, /b the witnesses b desecrated /b Shabbat b for /b the fixing of the New Moon of b all /b the months, b due to /b the imperative of b fixing /b the proper b offering /b of the New Moon at the correct time. b The Sages taught /b in a i baraita /i : b At first, they would desecrate /b Shabbat b for all /b of the months. b When the Temple was destroyed, Rabban Yoḥa ben Zakkai said to /b the Sages: b Is there /b now some b offering /b due, for which it is necessary to desecrate Shabbat? Consequently, b they instituted that /b the witnesses b may desecrate /b Shabbat b only for /b the months of b Nisan and Tishrei. /b , strong MISHNA: /strong b Whether /b the new moon b was seen clearly [ i ba’alil /i ] /b by everyone b or whether it was not clearly seen, one may desecrate Shabbat /b in order to testify before the court. b Rabbi Yosei says: If /b the moon b was clearly seen, they may not desecrate Shabbat for it, /b since other witnesses, located nearer to the court, will certainly testify. If these distant witnesses go to court to testify, they will desecrate Shabbat unnecessarily.,There was once b an incident where more than forty pairs /b of witnesses b were passing /b through on their way to Jerusalem to testify about the new moon, b and Rabbi Akiva detained them in Lod, /b telling them that there was no need for them to desecrate Shabbat for this purpose. b Rabban Gamliel sent /b a message b to him: If you detain the many /b people who wish to testify about the new moon, b you will cause them to stumble in the future. /b They will say: Why should we go, seeing that our testimony is unnecessary? At some point they will be needed, and no witnesses will come to the court., strong GEMARA: /strong b From where /b may it b be inferred /b that the term b i alil /i /b denotes that the new moon is clearly b revealed? Rabbi Abbahu said: The verse states: “The words of the Lord are pure words; silver refined in the clear sight [ i ba’alil /i ] of the earth, purified seven times” /b (Psalms 12:7).,The aforementioned verse states: “The words of the Lord are pure words…purified seven times [ i shivatayim /i ].” b Rav and Shmuel /b disagreed about a matter relating to this verse: b One /b of them b said: Fifty gates of understanding were created in the world, and all of them were given to Moses, except for one /b gate, for it is stated: “The words of the Lord are purified i shivatayim /i ,” which he understands to mean seven times seven, i.e., forty-nine, and b it is stated: “And You have made him a little less than God” /b (Psalms 8:6). God created fifty gates of understanding, but He made man a little lower than God, giving him only forty-nine of them., b “Kohelet sought to find out words of delight” /b (Ecclesiastes 12:10), which indicates that he sought to find the fiftieth gate but failed to do so. b Kohelet, /b King Solomon, b sought to be like Moses, /b but b a Divine Voice issued forth and said to him: “And that which was written uprightly, even words of truth” /b (Ecclesiastes 12:10). This is referring to the words of the Torah; and what is written there? b “And there has not arisen a prophet since in Israel like Moses, /b whom the Lord knew face-to-face” (Deuteronomy 34:10)., b And /b the other b one said: Among the prophets there has not arisen one /b like Moses, but b among the kings, one did arise, /b Solomon, who was as wise as Moses. b How do I uphold /b the words b “Kohelet sought to find words of delight”? Kohelet, /b King Solomon, b sought to issue judgments of the heart, /b based solely on his intuition, b without witnesses and without warning. /b But b a Divine Voice issued forth and said to him: “And that which was written uprightly, even words of truth.” /b Which words is this referring to? b “At the mouth of two witnesses, /b or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death” (Deuteronomy 17:6). Punishment can be administered only based on the testimony of two witnesses.
107. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 208
88a. לרבנן ח' חסרים עבוד,ת"ש דתניא בסדר עולם ניסן שבו יצאו ישראל ממצרים בארבעה עשר שחטו פסחיהן בחמשה עשר יצאו ואותו היום ע"ש היה ומדריש ירחא דניסן ערב שבת ריש ירחא דאייר חד בשבא וסיון בתרי בשבא קשיא לר' יוסי אמר לך ר' יוסי הא מני רבנן היא,ת"ש רבי יוסי אומר בשני עלה משה וירד בשלישי עלה וירד בד' ירד ושוב לא עלה ומאחר שלא עלה מהיכן ירד אלא ברביעי עלה וירד בחמישי בנה מזבח והקריב עליו קרבן בששי לא היה לו פנאי מאי לאו משום תורה,לא משום טורח שבת דרש ההוא גלילאה עליה דרב חסדא בריך רחמנא דיהב אוריאן תליתאי לעם תליתאי על ידי תליתאי ביום תליתאי בירחא תליתאי כמאן כרבנן:,(שמות יט, יז) ויתיצבו בתחתית ההר א"ר אבדימי בר חמא בר חסא מלמד שכפה הקב"ה עליהם את ההר כגיגית ואמר להם אם אתם מקבלים התורה מוטב ואם לאו שם תהא קבורתכם א"ר אחא בר יעקב מכאן מודעא רבה לאורייתא אמר רבא אעפ"כ הדור קבלוה בימי אחשורוש דכתיב (אסתר ט, כז) קימו וקבלו היהודים קיימו מה שקיבלו כבר,אמר חזקיה מאי דכתיב (תהלים עו, ט) משמים השמעת דין ארץ יראה ושקטה אם יראה למה שקטה ואם שקטה למה יראה אלא בתחילה יראה ולבסוף שקטה ולמה יראה כדריש לקיש דאמר ריש לקיש מאי דכתיב (בראשית א, לא) ויהי ערב ויהי בקר יום הששי ה' יתירה למה לי מלמד שהתנה הקב"ה עם מעשה בראשית ואמר להם אם ישראל מקבלים התורה אתם מתקיימין ואם לאו אני מחזיר אתכם לתוהו ובוהו:,דרש ר' סימאי בשעה שהקדימו ישראל נעשה לנשמע באו ששים ריבוא של מלאכי השרת לכל אחד ואחד מישראל קשרו לו שני כתרים אחד כנגד נעשה ואחד כנגד נשמע וכיון שחטאו ישראל ירדו מאה ועשרים ריבוא מלאכי חבלה ופירקום שנאמר (שמות לג, ו) ויתנצלו בני ישראל את עדים מהר חורב א"ר חמא בר' חנינא בחורב טענו בחורב פרקו בחורב טענו כדאמרן בחורב פרקו דכתיב ויתנצלו בני ישראל וגו' א"ר יוחנן וכולן זכה משה ונטלן דסמיך ליה ומשה יקח את האהל אמר ר"ל עתיד הקב"ה להחזירן לנו שנאמר (ישעיהו לה, י) ופדויי ה' ישובון ובאו ציון ברנה ושמחת עולם על ראשם שמחה שמעולם על ראשם,אמר רבי אלעזר בשעה שהקדימו ישראל נעשה לנשמע יצתה בת קול ואמרה להן מי גילה לבני רז זה שמלאכי השרת משתמשין בו דכתיב (תהלים קג, כ) ברכו ה' מלאכיו גבורי כח עושי דברו לשמוע בקול דברו ברישא עושי והדר לשמוע א"ר חמא ברבי חנינא מ"ד (שיר השירים ב, ג) כתפוח בעצי היער וגו' למה נמשלו ישראל לתפוח לומר לך מה תפוח זה פריו קודם לעליו אף ישראל הקדימו נעשה לנשמע,ההוא צדוקי דחזייה לרבא דקא מעיין בשמעתא ויתבה אצבעתא דידיה תותי כרעא וקא מייץ בהו וקא מבען אצבעתיה דמא א"ל עמא פזיזא דקדמיתו פומייכו לאודנייכו אכתי בפחזותייכו קיימיתו ברישא איבעי' לכו למשמע אי מציתו קבליתו ואי לא לא קבליתו א"ל אנן 88a. and according b to the Rabbis, they established eight /b months that were b lacking. /b ,The Gemara cites another objection. b Come /b and b hear /b that b which was taught /b in a i baraita /i in the anthology called b i Seder Olam /i : /b In the month of b Nisan during which /b the b Jewish people left Egypt, on the fourteenth they slaughtered their Paschal /b lambs, b on the fifteenth /b they b left /b Egypt, b and that day was Shabbat eve. From /b the fact b that /b the b New Moon /b of b Nisan /b was on b Shabbat eve, /b we can infer that the b New Moon /b of b Iyyar /b was on the b first /b day b of the week, and /b the New Moon of b Sivan /b was b on /b the b second /b day b of the week. /b This is b difficult /b according b to /b the opinion of b Rabbi Yosei, /b who holds that the New Moon of Sivan was on Sunday. The Gemara answers that b Rabbi Yosei /b could have b said to you: Whose /b is the opinion in b this /b i baraita /i ? b It is /b the opinion of the b Rabbis. /b Therefore, this i baraita /i poses no difficulty to the opinion of the Rabbi Yosei.,The Gemara cites another objection: b Come /b and b hear /b from that which was taught, that b Rabbi Yosei says: On the second /b day of Sivan, b Moses ascended /b Mount Sinai b and descended. On the third /b day, b he ascended and descended. On the fourth /b day, b he descended and did not ascend /b Mount Sinai b again /b until he was commanded along with all of the Jewish people. b And /b the Gemara asks: How is it possible that he descended on the fourth day? b Since he did not ascend, from where did he descend? Rather, /b this must be emended: b On the fourth /b day, b he ascended and descended. On the fifth /b day, b he built an altar and sacrificed an offering. On the sixth /b day, b he had no time. /b The Gemara asks: b Is that not because /b he received the b Torah /b on the sixth day of the month? Apparently, this i baraita /i supports the opinion of the Rabbis.,The Gemara rejects this: b No, /b he had no time b due to the burden of /b preparing for b Shabbat. /b The Gemara adds: b A Galilean taught, /b while standing b above Rav Ḥisda: Blessed is the all-Merciful One, Who gave the three-fold Torah: /b Torah, Prophets, and Writings, b to the three-fold nation: /b Priests, Levites, and Israelites, b by means of a third- /b born: Moses, who followed Aaron and Miriam in birth order, b on the third day /b of the separation of men and women, b in the third month: /b Sivan. On b whose /b opinion is this homily based? It is based on the opinion of b the Rabbis, /b who hold that the Torah was given on the third day of separation and not on the fourth day.,The Gemara cites additional homiletic interpretations on the topic of the revelation at Sinai. The Torah says, “And Moses brought forth the people out of the camp to meet God; b and they stood at the lowermost part of the mount” /b (Exodus 19:17). b Rabbi Avdimi bar Ḥama bar Ḥasa said: /b the Jewish people actually stood beneath the mountain, and the verse b teaches that the Holy One, Blessed be He, overturned the mountain above /b the Jews b like a tub, and said to them: If you accept the Torah, excellent, and if not, there will be your burial. Rav Aḥa bar Ya’akov said: From here /b there is b a substantial caveat to /b the obligation to fulfill the b Torah. /b The Jewish people can claim that they were coerced into accepting the Torah, and it is therefore not binding. b Rava said: Even so, they again accepted it /b willingly b in the time of Ahasuerus, as it is written: /b “The Jews b ordained, and took upon them, /b and upon their seed, and upon all such as joined themselves unto them” (Esther 9:27), and he taught: The Jews b ordained what they had already taken upon themselves /b through coercion at Sinai., b Ḥizkiya said: What is /b the meaning of that b which is written: “You caused sentence to be heard from heaven; the earth feared, and was silent” /b (Psalms 76:9)? b If it was afraid, why was it silent; and if it was silent, why was it afraid? Rather, /b the meaning is: b At first, it was afraid, and in the end, it was silent. /b “You caused sentence to be heard from heaven” refers to the revelation at Sinai. b And why was /b the earth b afraid? /b It is b in accordance with /b the statement of b Reish Lakish, as Reish Lakish said: What is /b the meaning of that b which is written: “And there was evening and there was morning, the sixth day” /b (Genesis 1:31)? b Why do I require the superfluous /b letter b i heh /i , /b the definite article, which does not appear on any of the other days? It b teaches that the Holy One, Blessed be He, established a condition with the act of Creation, and said to them: If Israel accepts the Torah /b on the sixth day of Sivan, b you will exist; and if /b they do b not /b accept it, b I will return you to /b the primordial state of b chaos and disorder. /b Therefore, the earth was afraid until the Torah was given to Israel, lest it be returned to a state of chaos. Once the Jewish people accepted the Torah, the earth was calmed., b Rabbi Simai taught: When Israel accorded precedence /b to the declaration b “We will do” /b over the declaration b “We will hear,” 600,000 ministering angels came /b and b tied two crowns to each and every member of the Jewish people, one corresponding to “We will do” and one corresponding to “We will hear.” And when the people sinned /b with the Golden Calf, b 1,200,000 angels of destruction descended and removed them /b from the people, b as it is stated /b in the wake of the sin of the Golden Calf: b “And the children of Israel stripped themselves of their ornaments from Mount Horeb onward” /b (Exodus 33:6). b Rabbi Ḥama, son of Rabbi Ḥanina, said: At Horeb they put on /b their ornaments, b and at Horeb they removed /b them. The source for this is: b At Horeb they put them on, as we have said; at Horeb they removed them, as it is written: “And the children of Israel stripped themselves /b of their ornaments from Mount Horeb.” b Rabbi Yoḥa said: And Moses merited all /b of these crowns b and took /b them. What is the source for this? b Because juxtaposed to this /b verse, it is stated: b “And Moses would take the tent [ i ohel /i ]” /b (Exodus 33:7). The word i ohel /i is interpreted homiletically as an allusion to an aura or illumination [ i hila /i ]. b Reish Lakish said: In the future, the Holy One, Blessed be He, will return them to us, as it is stated: “And the ransomed of the Lord shall return, and come with singing unto Zion, and everlasting joy shall be upon their heads” /b (Isaiah 35:10). b The joy that /b they b once /b had will once again be b upon their heads. /b , b Rabbi Elazar said: When the Jewish people accorded precedence /b to the declaration b “We will do” /b over b “We will hear,” a Divine Voice emerged and said to them: Who revealed to my children this secret that the ministering angels use? As it is written: “Bless the Lord, you angels of His, you mighty in strength, that fulfill His word, hearkening unto the voice of His word” /b (Psalms 103:20). b At first, /b the angels b fulfill /b His word, b and then /b afterward they b hearken. Rabbi Ḥama, son of Rabbi Ḥanina, said: What /b is the meaning of that b which is written: “As an apple tree among the trees of the wood, /b so is my beloved among the sons. Under its shadow I delighted to sit and its fruit was sweet to my taste” (Song of Songs 2:3)? b Why were the Jewish people likened to an apple tree? /b It is b to tell you that just as this apple /b tree, b its fruit /b grows b before its leaves, so too, the Jewish people accorded precedence to “We will do” over “We will hear.” /b ,The Gemara relates that b a heretic saw that Rava was immersed in /b studying b i halakha /i , and his fingers were beneath his leg and he was squeezing them, and his fingers were spurting blood. /b Rava did not notice that he was bleeding because he was engrossed in study. The heretic b said to /b Rava: You b impulsive nation, who accorded precedence to your mouths over your ears. You still bear your impulsiveness, /b as you act without thinking. b You should listen first. /b Then, b if you are capable /b of fulfilling the commands, b accept /b them. b And if not, /b do b not accept /b them. He b said to him: /b About b us, /b
108. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •nan Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 208
61b. ריאה שואבת כל מיני משקין כבד כועס מרה זורקת בו טפה ומניחתו טחול שוחק קרקבן טוחן קיבה ישנה אף נעור נעור הישן ישן הנעור נמוק והולך לו תנא אם שניהם ישנים או שניהם נעורים מיד מת,תניא רבי יוסי הגלילי אומר צדיקים יצר טוב שופטן שנאמר (תהלים קט, כב) ולבי חלל בקרבי רשעים יצר רע שופטן שנאמר (תהלים לו, ב) נאם פשע לרשע בקרב לבי אין פחד אלהים לנגד עיניו בינונים זה וזה שופטן שנאמר (תהלים קט, לא) יעמוד לימין אביון להושיע משופטי נפשו,אמר רבא כגון אנו בינונים אמר ליה אביי לא שביק מר חיי לכל בריה,ואמר רבא לא איברי עלמא אלא לרשיעי גמורי או לצדיקי גמורי אמר רבא לידע אינש בנפשיה אם צדיק גמור הוא אם לאו אמר רב לא איברי עלמא אלא לאחאב בן עמרי ולר' חנינא בן דוסא לאחאב בן עמרי העולם הזה ולרבי חנינא בן דוסא העולם הבא:,ואהבת את י"י אלהיך: תניא ר' אליעזר אומר אם נאמר בכל נפשך למה נאמר בכל מאדך ואם נאמר בכל מאדך למה נאמר בכל נפשך אלא אם יש לך אדם שגופו חביב עליו מממונו לכך נאמר בכל נפשך ואם יש לך אדם שממונו חביב עליו מגופו לכך נאמר בכל מאדך רבי עקיבא אומר בכל נפשך אפילו נוטל את נפשך,תנו רבנן פעם אחת גזרה מלכות הרשעה שלא יעסקו ישראל בתורה בא פפוס בן יהודה ומצאו לרבי עקיבא שהיה מקהיל קהלות ברבים ועוסק בתורה אמר ליה עקיבא אי אתה מתירא מפני מלכות,אמר לו אמשול לך משל למה הדבר דומה לשועל שהיה מהלך על גב הנהר וראה דגים שהיו מתקבצים ממקום למקום אמר להם מפני מה אתם בורחים אמרו לו מפני רשתות שמביאין עלינו בני אדם אמר להם רצונכם שתעלו ליבשה ונדור אני ואתם כשם שדרו אבותי עם אבותיכם אמרו לו אתה הוא שאומרים עליך פקח שבחיות לא פקח אתה אלא טפש אתה ומה במקום חיותנו אנו מתיראין במקום מיתתנו על אחת כמה וכמה אף אנחנו עכשיו שאנו יושבים ועוסקים בתורה שכתוב בה (דברים ל, כ) כי הוא חייך ואורך ימיך כך אם אנו הולכים ומבטלים ממנה עאכ"ו,אמרו לא היו ימים מועטים עד שתפסוהו לר"ע וחבשוהו בבית האסורים ותפסו לפפוס בן יהודה וחבשוהו אצלו אמר לו פפוס מי הביאך לכאן אמר ליה אשריך רבי עקיבא שנתפסת על דברי תורה אוי לו לפפוס שנתפס על דברים בטלים,בשעה שהוציאו את ר' עקיבא להריגה זמן ק"ש היה והיו סורקים את בשרו במסרקות של ברזל והיה מקבל עליו עול מלכות שמים אמרו לו תלמידיו רבינו עד כאן אמר להם כל ימי הייתי מצטער על פסוק זה בכל נפשך אפילו נוטל את נשמתך אמרתי מתי יבא לידי ואקיימנו ועכשיו שבא לידי לא אקיימנו היה מאריך באחד עד שיצתה נשמתו באחד יצתה ב"ק ואמרה אשריך ר"ע שיצאה נשמתך באחד,אמרו מלאכי השרת לפני הקב"ה זו תורה וזו שכרה (תהלים יז, יד) ממתים ידך י"י ממתים וגו' אמר להם חלקם בחיים יצתה בת קול ואמרה אשריך ר"ע שאתה מזומן לחיי העוה"ב:,לא יקל אדם את ראשו כנגד שער המזרח שהוא מכוון כנגד בית קדשי הקדשים וכו': אמר רב יהודה אמר רב לא אמרו אלא מן הצופים ולפנים וברואה איתמר נמי א"ר אבא בריה דרבי חייא בר אבא הכי אמר רבי יוחנן לא אמרו אלא מן הצופים ולפנים וברואה ובשאין גדר ובזמן שהשכינה שורה,ת"ר הנפנה ביהודה לא יפנה מזרח ומערב אלא צפון ודרום ובגליל לא יפנה אלא מזרח ומערב ורבי יוסי מתיר שהיה ר' יוסי אומר לא אסרו אלא ברואה ובמקום שאין שם גדר ובזמן שהשכינה שורה וחכמים אוסרים,חכמים היינו ת"ק איכא בינייהו צדדין,תניא אידך הנפנה ביהודה לא יפנה מזרח ומערב אלא צפון ודרום ובגליל צפון ודרום אסור מזרח ומערב מותר ורבי יוסי מתיר שהיה רבי יוסי אומר לא אסרו אלא ברואה רבי יהודה אומר בזמן שבית המקדש קיים אסור בזמן שאין בית המקדש קיים מותר רבי עקיבא אוסר בכל מקום,רבי עקיבא היינו ת"ק איכא בינייהו חוץ לארץ,רבה הוו שדיין ליה לבני מזרח ומערב אזל אביי שדנהו צפון ודרום על רבה תרצנהו אמר מאן האי דקמצער לי אנא כר' עקיבא סבירא לי דאמר בכל מקום אסור: 61b. and the b lungs draw all kinds of liquids, /b the b liver becomes angry, /b the b gall /b bladder b injects a drop /b of gall b into /b the liver and b allays /b anger, the b spleen laughs, /b the b maw grinds /b the food, and the b stomach /b brings b sleep, /b the b nose awakens. /b If they reversed roles such that b the /b organ which brings on b sleep /b were to b awaken, /b or b the /b organ which b awakens /b were to bring on b sleep, /b the individual b would gradually deteriorate. It was taught: If both /b bring on b sleep or both awaken, /b the person b immediately dies. /b ,With regard to one’s inclinations, b it was taught /b in a i baraita /i that b Rabbi Yosei HaGelili says: The good inclination rules the righteous, as it is stated: “And my heart is dead within me” /b (Psalms 109:22); the evil inclination has been completely banished from his heart. The b evil inclination rules the wicked, as it is stated: “Transgression speaks to the wicked, there is no fear of God before his eyes” /b (Psalms 36:2). b Middling people are ruled by both /b the good and evil inclinations, b as it is stated: “Because He stands at the right hand of the needy, to save him from them that rule his soul” /b (Psalms 109:31)., b Rabba said: /b People b like us /b are b middling. Abaye, /b his student and nephew, b said to him: /b If b the Master /b claims that he is merely middling, he b does not leave /b room for b any creature to live. /b If a person like you is middling, what of the rest of us?, b And Rava said: The world was created only for /b the sake of b the full-fledged wicked or the full-fledged righteous; /b others do not live complete lives in either world. b Rava said: One should know of himself whether or not he is completely righteous, /b as if he is not completely righteous, he knows that his life will be a life of suffering. b Rav said: The world was only created for /b the wicked b Ahab ben Omri and for Rabbi Ḥanina ben Dosa. /b The Gemara explains: For b Ahab ben Omri, this world /b was created, as he has no place in the World-to-Come, b and /b for b Rabbi Ḥanina ben Dosa, the World-to-Come /b was created.,We learned in our mishna the explanation of the verse: b “And you shall love the Lord your God /b with all your heart and all your soul and all your might” (Deuteronomy 6:5). This was elaborated upon when b it was taught /b in a i baraita /i : b Rabbi Eliezer says: If it is stated: “With all your soul,” why does it state: “With all your might”? /b Conversely, b if it stated: “With all your might,” why does it state: “With all your soul”? Rather, /b this means that b if one’s body is dearer to him than his property, therefore it is stated: “With all your soul”; /b one must give his soul in sanctification of God. b And if one’s money is dearer to him than his body, therefore it is stated: “With all your might”; /b with all your assets. b Rabbi Akiva says: “With all your soul” /b means: b Even if /b God b takes your soul. /b ,The Gemara relates at length how Rabbi Akiva fulfilled these directives. b The Sages taught: One time, /b after the bar Kokheva rebellion, b the evil empire /b of Rome b decreed that Israel may not engage in /b the study and practice of b Torah. Pappos ben Yehuda came and found Rabbi Akiva, who was convening assemblies in public and engaging in Torah /b study. Pappos b said to him: Akiva, are you not afraid of the empire? /b ,Rabbi Akiva b answered him: I will relate a parable. To what can this be compared? /b It is like b a fox walking along a riverbank when he sees fish gathering /b and fleeing b from place to place. /b br The fox b said to them: From what are you fleeing? /b br b They said to him: /b We are fleeing b from the nets that people cast upon us. /b br b He said to them: Do you wish to come up onto dry land, and we will reside together just as my ancestors resided with your ancestors? /b br The fish b said to him: You are the one of whom they say, he is the cleverest of animals? You are not clever; you are a fool. If we are afraid in /b the water, b our /b natural b habitat /b which gives us b life, /b then b in a habitat /b that causes our b death, all the more so. /b br The moral is: b So too, we /b Jews, b now that we sit and engage in Torah /b study, b about which it is written: “For that is your life, and the length of your days” /b (Deuteronomy 30:20), we fear the empire b to this extent; if we proceed to /b sit b idle from its /b study, as its abandonment is the habitat that causes our death, b all the more so /b will we fear the empire.,The Sages b said: Not a few days passed until they seized Rabbi Akiva and incarcerated him in prison, and seized Pappos ben Yehuda and incarcerated him alongside him. /b Rabbi Akiva b said to him: Pappos, who brought you here? /b Pappos b replied: Happy are you, Rabbi Akiva, for you were arrested on /b the charge of engaging in b Torah /b study. b Woe unto Pappos who was seized on /b the charge of engaging in b idle matters. /b ,The Gemara relates: b When they took Rabbi Akiva out to be executed, it was time for the recitation of i Shema /i . And they were raking his flesh with iron combs, and he was /b reciting i Shema /i , thereby b accepting upon himself the yoke of Heaven. His students said to him: Our teacher, even now, /b as you suffer, you recite i Shema /i ? b He said to them: All my days I have been troubled by the verse: With all your soul, /b meaning: b Even if God takes your soul. I said /b to myself: b When will the /b opportunity b be afforded me to fulfill this /b verse? b Now that it has been afforded me, shall I not fulfill it? He prolonged /b his uttering of the word: b One, until his soul left /b his body as he uttered his final word: b One. A voice descended /b from heaven b and said: Happy are you, Rabbi Akiva, that your soul left /b your body b as /b you uttered: b One. /b , b The ministering angels said before the Holy One, Blessed be He: This is Torah and this its reward? /b As it is stated: b “From death, by Your hand, O Lord, from death /b of the world” (Psalms 17:14); Your hand, God, kills and does not save. God b said /b the end of the verse b to /b the ministering angels: b “Whose portion is in this life.” /b And then b a Divine Voice emerged and said: Happy are you, Rabbi Akiva, as you are destined for life in the World-to-Come, /b as your portion is already in eternal life.,We learned in the mishna that b one may not act irreverently opposite the Eastern Gate, which is aligned with the Holy of Holies. /b Limiting this i halakha /i , b Rav Yehuda said /b that b Rav said: They only said /b this i halakha /i with regard to irreverent behavior b from /b Mount b Scopus [ i Tzofim /i ] and within, and /b specifically areas from where b one can see /b the Temple. b It is also stated: Rabbi Abba, son of Rabbi Ḥiyya bar Abba, said: Rabbi Yoḥa said the following: They only said /b this i halakha /i with regard to Mount b Scopus and within, /b when b one can see, and when there is no fence /b obstructing his view, b and when the Divine Presence is resting /b there, i.e., when the Temple is standing.,In this context, b the Sages taught: One who defecates in Judea should not defecate /b when facing b east and west, /b for then he is facing Jerusalem; b rather /b he should do so b facing north and south. But in the Galilee /b which is north of Jerusalem, b one should only defecate /b facing b east and west. Rabbi Yosei permits /b doing so, b as Rabbi Yosei was wont to say: They only prohibited /b doing so when b one can see /b the Temple, b where there is no fence, and when the Divine Presence is resting /b there. b And the Rabbis prohibit /b doing so.,The Gemara argues: But the opinion of the b Rabbis, /b who prohibit this, b is /b identical to that of the b first /b anonymous b i tanna, /i /b who also prohibits doing so. The Gemara replies: The practical difference b between them is /b with regard to b the sides, /b i.e., a place in Judea that is not directly east or west of Jerusalem, or a place in the Galilee that is not directly north of Jerusalem. According to the first i tanna /i , it is prohibited; according to the Rabbis, it is permitted., b It was taught /b in b another /b i baraita /i : b One who defecates in Judea should not defecate /b when facing b east and west; rather, /b he should only do so facing b north and south. And in the Galilee, /b defecating while facing b north and south is prohibited, /b while b east and west is permitted. And Rabbi Yosei permitted /b doing so, b as Rabbi Yosei was wont to say: They only prohibited /b doing so when b one can see /b the Temple. b Rabbi Yehuda says: When the Temple is standing, it is prohibited, /b but b when the Temple is not standing, it is permitted. /b The Gemara adds that b Rabbi Akiva prohibits /b defecating b anywhere /b while facing east and west.,The Gemara challenges this: b Rabbi Akiva’s /b position b is identical to /b that of b the first, /b anonymous b i tanna /i , /b who also prohibits doing so. The Gemara responds: The practical difference b between them /b is with regard to places b outside of Eretz /b Yisrael b , /b as according to Rabbi Akiva, even outside of Eretz Yisrael, defecating while facing east and west is prohibited.,The Gemara relates that in b Rabba’s /b bathroom, b the bricks were placed east and west /b in order to ensure that he would defecate facing north and south. b Abaye went /b and b placed them north and south, /b to test if Rabba was particular about their direction or if they had simply been placed east and west incidentally. b Rabba entered /b and b fixed them. He said: Who is the one that is upsetting me? I hold in accordance with /b the opinion of b Rabbi Akiva, /b who b said: It is prohibited everywhere. /b
109. Macrobius, Commentary On The Dream of Scipio, 1.2.1-1.2.8, 1.2.14, 1.7.2, 1.7.4-1.7.6 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •divine speech, enigmatic •divine speech, enigmatic, graeco-roman debate Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 221, 237, 238
110. Anon., Esther Rabbah, 3.14  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 208
3.14. וַתְּמָאֵן הַמַּלְכָּה וַשְׁתִּי (אסתר א, יב), שָׁלְחָה וְאָמְרָה לוֹ דְּבָרִים שֶׁהֵן נוֹגְעִין בְּלִבּוֹ, אָמְרָה לוֹ אִם רוֹאִין אוֹתִי נָאָה, הֵן נוֹתְנִין עֵינֵיהֶם לְהִשְׁתַּמֵּשׁ בִּי וְהוֹרְגִים אוֹתְךָ, וְאִם רוֹאִין אוֹתִי כְּעוּרָה, אַתְּ מִתְגַּנֶּה בִּי. רְמָזַתּוּ וְלֹא נִרְמָז עֲקָצַתּוּ וְלֹא נֶעֱקָץ, שָׁלְחָה וְאָמְרָה לוֹ קוֹמִיס אִיסְטַבְּלָאטִי שֶׁל בֵּית אַבָּא הָיִיתָ וְהָיִיתָ לָמוּד לִהְיוֹת מַכְנִיס לְפָנֶיךָ נָשִׁים זוֹנוֹת עֲרֻמּוֹת, וְעַכְשָׁיו שֶׁנִּכְנַסְתָּ לַמַּלְכוּת לֹא חָזַרְתָּ מִקִּלְקוּלְךָ, רְמָזַתּוּ וְלֹא נִרְמָז עֲקָצַתּוּ וְלֹא נֶעֱקָץ, שָׁלְחָה וְאָמְרָה, אֲפִלּוּ אַנְדִּתִיקוּס שֶׁל בֵּית אַבָּא לֹא נִדּוֹנוּ עֲרֻמִּים, הֲדָא הוּא דִכְתִיב (דניאל ג, כא): בֵּאדַיִן גֻּבְרַיָא אִלֵּךְ כְּפִתוּ בְּסַרְבָּלֵיהוֹן פַּטְּשֵׁיהוֹן. רַבִּי יוּדָן אָמַר בְּגוּלֵיהוֹן, וְרַבִּי הוּנָא אָמַר בְּמוֹקְסֵיהוֹן. רַבִּי שִׁמְעוֹן בַּר אַבָּא אָמַר בְּשֵׁם רַבִּי יוֹחָנָן, אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא דָּן אֶת הָרְשָׁעִים בַּגֵּיהִנֹּם אֶלָּא עֲרֻמִּים, וּמַה טַּעַם, דִּכְתִיב (תהלים עג, כ): בָּעִיר צַלְמָם תִּבְזֶה. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן הֵן דְּלִיסְטָאוֹת מְקַפֵּחַ תַּמָּן מִצְטְלֵב. אָמַר רַבִּי נָתָן אַף מִצְרִיִּים בְּרִידְתָּן בַּיָּם לֹא נִדּוֹנוּ אֶלָּא עֲרֻמִּים, מַה טַּעַם (שמות טו, ח): וּבְרוּחַ אַפֶּיךָ נֶעֶרְמוּ מַיִם. וְרַבִּי שְׁמוּאֵל בַּר נַחְמָן בְּשֵׁם רַבִּי יוֹנָתָן אָמַר אֵין הָרָשָׁע יוֹצֵא מִן הָעוֹלָם עַד שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מַרְאֶה קִנִיגִין דִּידֵיהּ הֵיאַךְ הֲוָה מִיתְּצֵיד.
112. Anon., Apocalypse of Moses, 2.1-2.4  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 156
113. Various, Anthologia Latina, 14  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 230
114. Vergil, Aeneis, 2.270-2.297, 2.771-2.795, 3.85-3.89, 3.96, 3.147-3.185, 6.98-6.100, 7.85-7.101  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 221, 255
2.271. Thus Sinon's guile and practiced perjury 2.272. our doubt dispelled. His stratagems and tears 2.273. wrought victory where neither Tydeus' son, 2.274. nor mountain-bred Achilles could prevail, 2.275. nor ten years' war, nor fleets a thousand strong. 2.276. But now a vaster spectacle of fear 2.277. burst over us, to vex our startled souls. 2.278. Laocoon, that day by cast of lot 2.279. priest unto Neptune, was in act to slay 2.280. a huge bull at the god's appointed fane. 2.281. Lo! o'er the tranquil deep from Tenedos 2.282. appeared a pair (I shudder as I tell) 2.283. of vastly coiling serpents, side by side, 2.284. tretching along the waves, and to the shore 2.285. taking swift course; their necks were lifted high, 2.286. their gory dragon-crests o'ertopped the waves; 2.287. all else, half seen, trailed low along the sea; 2.288. while with loud cleavage of the foaming brine 2.289. their monstrous backs wound forward fold on fold. 2.290. Soon they made land; the furious bright eyes 2.291. glowed with ensanguined fire; their quivering tongues 2.292. lapped hungrily the hissing, gruesome jaws. 2.293. All terror-pale we fled. Unswerving then 2.294. the monsters to Laocoon made way. 2.295. First round the tender limbs of his two sons 2.296. each dragon coiled, and on the shrinking flesh 2.297. fixed fast and fed. Then seized they on the sire, 2.771. being of Greece and Troy , full well she knew, 2.772. the common curse. Then in my bosom rose 2.773. a blaze of wrath; methought I should avenge 2.774. my dying country, and with horrid deed 2.775. pay crime for crime. “Shall she return unscathed 2.776. to Sparta , to Mycenae 's golden pride, 2.777. and have a royal triumph? Shall her eyes 2.778. her sire and sons, her hearth and husband see, 2.779. while Phrygian captives follow in her train? 2.780. is Priam murdered? Have the flames swept o'er 2.781. my native Troy ? and cloth our Dardan strand 2.782. weat o'er and o'er with sanguinary dew? 2.783. O, not thus unavenged! For though there be 2.784. no glory if I smite a woman's crime, 2.785. nor conqueror's fame for such a victory won, 2.786. yet if I blot this monster out, and wring 2.787. full punishment from guilt, the time to come 2.788. will praise me, and sweet pleasure it will be 2.789. to glut my soul with vengeance and appease 2.790. the ashes of my kindred.” So I raved, 2.791. and to such frenzied purpose gave my soul. 2.792. Then with clear vision (never had I seen 2.793. her presence so unclouded) I beheld, 2.794. in golden beams that pierced the midnight gloom, 2.795. my gracious mother, visibly divine, 3.85. and bade them speak their reverend counsel forth. 3.86. All found one voice; to leave that land of sin, 3.87. where foul abomination had profaned 3.88. a stranger's right; and once more to resign 3.89. our fleet unto the tempest and the wave. 3.96. new milk was sprinkled from a foaming cup, 3.147. and his sons' sons, and all their house to be.” 3.148. So Phoebus spoke; and mighty joy uprose 3.149. from all my thronging people, who would know 3.150. where Phoebus' city lay, and whitherward 3.151. the god ordained the wandering tribe's return. 3.152. Then spake my father, pondering olden days 3.153. and sacred memories of heroes gone: 3.154. “Hear, chiefs and princes, what your hopes shall be! 3.155. The Isle of Crete , abode of lofty Jove, 3.156. rests in the middle sea. Thence Ida soars; 3.157. there is the cradle of our race. It boasts 3.158. a hundred cities, seats of fruitful power. 3.159. Thence our chief sire, if duly I recall 3.160. the olden tale, King Teucer sprung, who first 3.161. touched on the Trojan shore, and chose his seat 3.162. of kingly power. There was no Ilium then 3.163. nor towered Pergama; in lowly vales 3.164. their dwelling; hence the ancient worship given 3.165. to the Protectress of Mount Cybele, 3.166. mother of Gods, what time in Ida's grove 3.167. the brazen Corybantic cymbals clang, 3.168. or sacred silence guards her mystery, 3.169. and lions yoked her royal chariot draw. 3.170. Up, then, and follow the behests divine! 3.171. Pour offering to the winds, and point your keels 3.172. unto that realm of Minos. It is near. 3.173. if Jove but bless, the third day's dawn should see 3.174. our ships at Cretan land.” So, having said, 3.175. he slew the victims for each altar's praise. 3.176. A bull to Neptune, and a bull to thee, 3.177. o beauteous Apollo! A black lamb 3.178. unto the clouds and storms; but fleece of snow 3.180. The tale was told us that Idomeneus, 3.181. from his hereditary kindgom driven, 3.182. had left his Crete abandoned, that no foe 3.183. now harbored there, but all its dwellings lay 3.184. unteted of man. So forth we sailed 3.185. out of the port of Delos , and sped far 6.98. I there will keep, to be my people's law; 6.99. And thee, benigt Sibyl for all time 6.100. A company of chosen priests shall serve. 7.85. on the proud, pointing crest, where the swift swarm, 7.86. with interlacement of close-clinging feet, 7.87. wung from the leafy bough. “Behold, there comes,” 7.88. the prophet cried, “a husband from afar! 7.89. To the same region by the self-same path 7.90. behold an arm'd host taking lordly sway 7.91. upon our city's crown!” Soon after this, 7.92. when, coming to the shrine with torches pure, 7.93. Lavinia kindled at her father's side 7.94. the sacrifice, swift seemed the flame to burn 7.95. along her flowing hair—O sight of woe! 7.96. Over her broidered snood it sparkling flew, 7.97. lighting her queenly tresses and her crown 7.98. of jewels rare: then, wrapt in flaming cloud, 7.99. from hall to hall the fire-god's gift she flung. 7.100. This omen dread and wonder terrible 7.101. was rumored far: for prophet-voices told
115. Valerius Maximus, Memorable Deeds And Sayings, 1.8.8  Tagged with subjects: •divine speech, enigmatic Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 223
117. Anon., Odes of Solomon, 13.1  Tagged with subjects: •divine speech, enigmatic •divine speech, enigmatic, jewish and early christian debate Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 242