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Tiresias: The Ancient Mediterranean Religions Source Database



722
Anon., 4 Baruch, 3.9-3.10


nanAnd the Lord said to him: Take them and consign them to the earth, saying: Hear, Earth, the voice of your creator who formed you in the abundance of waters, who sealed you with seven seals for seven epochs, and after this you will receive your ornaments (?) --
NaN


Intertexts (texts cited often on the same page as the searched text):

64 results
1. Septuagint, 1 Esdras, 8.71 (10th cent. BCE - 2nd cent. BCE)

8.71. As soon as I heard these things I rent my garments and my holy mantle, and pulled out hair from my head and beard, and sat down in anxiety and grief.
2. Septuagint, Susanna, 55 (10th cent. BCE - 2nd cent. BCE)

3. Septuagint, Tobit, 7.6 (10th cent. BCE - 2nd cent. BCE)

7.6. Then Raguel sprang up and kissed him and wept.
4. Hebrew Bible, Deuteronomy, 21.22 (9th cent. BCE - 3rd cent. BCE)

21.22. וְכִי־יִהְיֶה בְאִישׁ חֵטְא מִשְׁפַּט־מָוֶת וְהוּמָת וְתָלִיתָ אֹתוֹ עַל־עֵץ׃ 21.22. And if a man have committed a sin worthy of death, and he be put to death, and thou hang him on a tree;"
5. Hebrew Bible, Exodus, 23.20, 32.1, 32.34 (9th cent. BCE - 3rd cent. BCE)

32.1. וְעַתָּה הַנִּיחָה לִּי וְיִחַר־אַפִּי בָהֶם וַאֲכַלֵּם וְאֶעֱשֶׂה אוֹתְךָ לְגוֹי גָּדוֹל׃ 32.1. וַיַּרְא הָעָם כִּי־בֹשֵׁשׁ מֹשֶׁה לָרֶדֶת מִן־הָהָר וַיִּקָּהֵל הָעָם עַל־אַהֲרֹן וַיֹּאמְרוּ אֵלָיו קוּם עֲשֵׂה־לָנוּ אֱלֹהִים אֲשֶׁר יֵלְכוּ לְפָנֵינוּ כִּי־זֶה מֹשֶׁה הָאִישׁ אֲשֶׁר הֶעֱלָנוּ מֵאֶרֶץ מִצְרַיִם לֹא יָדַעְנוּ מֶה־הָיָה לוֹ׃ 32.34. וְעַתָּה לֵךְ נְחֵה אֶת־הָעָם אֶל אֲשֶׁר־דִּבַּרְתִּי לָךְ הִנֵּה מַלְאָכִי יֵלֵךְ לְפָנֶיךָ וּבְיוֹם פָּקְדִי וּפָקַדְתִּי עֲלֵיהֶם חַטָּאתָם׃ 23.20. Behold, I send an angel before thee, to keep thee by the way, and to bring thee into the place which I have prepared." 32.1. And when the people saw that Moses delayed to come down from the mount, the people gathered themselves together unto Aaron, and said unto him: ‘Up, make us a god who shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we know not what is become of him.’" 32.34. And now go, lead the people unto the place of which I have spoken unto thee; behold, Mine angel shall go before thee; nevertheless in the day when I visit, I will visit their sin upon them.’"
6. Hebrew Bible, Genesis, 27.27 (9th cent. BCE - 3rd cent. BCE)

27.27. וַיִּגַּשׁ וַיִּשַּׁק־לוֹ וַיָּרַח אֶת־רֵיחַ בְּגָדָיו וַיְבָרֲכֵהוּ וַיֹּאמֶר רְאֵה רֵיחַ בְּנִי כְּרֵיחַ שָׂדֶה אֲשֶׁר בֵּרֲכוֹ יְהוָה׃ 27.27. And he came near, and kissed him. And he smelled the smell of his raiment, and blessed him, and said: See, the smell of my son Is as the smell of a field which the LORD hath blessed."
7. Hebrew Bible, Joel, 2.5 (9th cent. BCE - 3rd cent. BCE)

2.5. כְּקוֹל מַרְכָּבוֹת עַל־רָאשֵׁי הֶהָרִים יְרַקֵּדוּן כְּקוֹל לַהַב אֵשׁ אֹכְלָה קָשׁ כְּעַם עָצוּם עֱרוּךְ מִלְחָמָה׃ 2.5. Like the noise of chariots, On the tops of the mountains do they leap, Like the noise of a flame of fire That devoureth the stubble, As a mighty people set in battle array."
8. Hebrew Bible, Jonah, 1.2 (9th cent. BCE - 3rd cent. BCE)

1.2. קוּם לֵךְ אֶל־נִינְוֵה הָעִיר הַגְּדוֹלָה וּקְרָא עָלֶיהָ כִּי־עָלְתָה רָעָתָם לְפָנָי׃ 1.2. ’Arise, go to Nineveh, that great city, and proclaim against it; for their wickedness is come up before Me.’"
9. Hebrew Bible, Leviticus, 23.24 (9th cent. BCE - 3rd cent. BCE)

23.24. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר בַּחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ יִהְיֶה לָכֶם שַׁבָּתוֹן זִכְרוֹן תְּרוּעָה מִקְרָא־קֹדֶשׁ׃ 23.24. Speak unto the children of Israel, saying: In the seventh month, in the first day of the month, shall be a solemn rest unto you, a memorial proclaimed with the blast of horns, a holy convocation."
10. Hebrew Bible, Numbers, 3.6-3.14, 8.1-8.5, 16.20-16.23, 16.31, 24.17 (9th cent. BCE - 3rd cent. BCE)

3.6. הַקְרֵב אֶת־מַטֵּה לֵוִי וְהַעֲמַדְתָּ אֹתוֹ לִפְנֵי אַהֲרֹן הַכֹּהֵן וְשֵׁרְתוּ אֹתוֹ׃ 3.7. וְשָׁמְרוּ אֶת־מִשְׁמַרְתּוֹ וְאֶת־מִשְׁמֶרֶת כָּל־הָעֵדָה לִפְנֵי אֹהֶל מוֹעֵד לַעֲבֹד אֶת־עֲבֹדַת הַמִּשְׁכָּן׃ 3.8. וְשָׁמְרוּ אֶת־כָּל־כְּלֵי אֹהֶל מוֹעֵד וְאֶת־מִשְׁמֶרֶת בְּנֵי יִשְׂרָאֵל לַעֲבֹד אֶת־עֲבֹדַת הַמִּשְׁכָּן׃ 3.9. וְנָתַתָּה אֶת־הַלְוִיִּם לְאַהֲרֹן וּלְבָנָיו נְתוּנִם נְתוּנִם הֵמָּה לוֹ מֵאֵת בְּנֵי יִשְׂרָאֵל׃ 3.11. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 3.12. וַאֲנִי הִנֵּה לָקַחְתִּי אֶת־הַלְוִיִּם מִתּוֹךְ בְּנֵי יִשְׂרָאֵל תַּחַת כָּל־בְּכוֹר פֶּטֶר רֶחֶם מִבְּנֵי יִשְׂרָאֵל וְהָיוּ לִי הַלְוִיִּם׃ 3.13. כִּי לִי כָּל־בְּכוֹר בְּיוֹם הַכֹּתִי כָל־בְּכוֹר בְּאֶרֶץ מִצְרַיִם הִקְדַּשְׁתִּי לִי כָל־בְּכוֹר בְּיִשְׂרָאֵל מֵאָדָם עַד־בְּהֵמָה לִי יִהְיוּ אֲנִי יְהוָה׃ 3.14. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה בְּמִדְבַּר סִינַי לֵאמֹר׃ 8.1. וְהִקְרַבְתָּ אֶת־הַלְוִיִּם לִפְנֵי יְהוָה וְסָמְכוּ בְנֵי־יִשְׂרָאֵל אֶת־יְדֵיהֶם עַל־הַלְוִיִּם׃ 8.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 8.2. וַיַּעַשׂ מֹשֶׁה וְאַהֲרֹן וְכָל־עֲדַת בְּנֵי־יִשְׂרָאֵל לַלְוִיִּם כְּכֹל אֲשֶׁר־צִוָּה יְהוָה אֶת־מֹשֶׁה לַלְוִיִּם כֵּן־עָשׂוּ לָהֶם בְּנֵי יִשְׂרָאֵל׃ 8.2. דַּבֵּר אֶל־אַהֲרֹן וְאָמַרְתָּ אֵלָיו בְּהַעֲלֹתְךָ אֶת־הַנֵּרֹת אֶל־מוּל פְּנֵי הַמְּנוֹרָה יָאִירוּ שִׁבְעַת הַנֵּרוֹת׃ 8.3. וַיַּעַשׂ כֵּן אַהֲרֹן אֶל־מוּל פְּנֵי הַמְּנוֹרָה הֶעֱלָה נֵרֹתֶיהָ כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה׃ 8.4. וְזֶה מַעֲשֵׂה הַמְּנֹרָה מִקְשָׁה זָהָב עַד־יְרֵכָהּ עַד־פִּרְחָהּ מִקְשָׁה הִוא כַּמַּרְאֶה אֲשֶׁר הֶרְאָה יְהוָה אֶת־מֹשֶׁה כֵּן עָשָׂה אֶת־הַמְּנֹרָה׃ 8.5. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 16.21. הִבָּדְלוּ מִתּוֹךְ הָעֵדָה הַזֹּאת וַאַכַלֶּה אֹתָם כְּרָגַע׃ 16.22. וַיִּפְּלוּ עַל־פְּנֵיהֶם וַיֹּאמְרוּ אֵל אֱלֹהֵי הָרוּחֹת לְכָל־בָּשָׂר הָאִישׁ אֶחָד יֶחֱטָא וְעַל כָּל־הָעֵדָה תִּקְצֹף׃ 16.23. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 16.31. וַיְהִי כְּכַלֹּתוֹ לְדַבֵּר אֵת כָּל־הַדְּבָרִים הָאֵלֶּה וַתִּבָּקַע הָאֲדָמָה אֲשֶׁר תַּחְתֵּיהֶם׃ 24.17. אֶרְאֶנּוּ וְלֹא עַתָּה אֲשׁוּרֶנּוּ וְלֹא קָרוֹב דָּרַךְ כּוֹכָב מִיַּעֲקֹב וְקָם שֵׁבֶט מִיִּשְׂרָאֵל וּמָחַץ פַּאֲתֵי מוֹאָב וְקַרְקַר כָּל־בְּנֵי־שֵׁת׃ 3.6. ’Bring the tribe of Levi near, and set them before Aaron the priest, that they may minister unto him." 3.7. And they shall keep his charge, and the charge of the whole congregation before the tent of meeting, to do the service of the tabernacle." 3.8. And they shall keep all the furniture of the tent of meeting, and the charge of the children of Israel, to do the service of the tabernacle." 3.9. And thou shalt give the Levites unto Aaron and to his sons; they are wholly given unto him from the children of Israel." 3.10. And thou shalt appoint Aaron and his sons, that they may keep their priesthood; and the common man that draweth nigh shall be put to death.’" 3.11. And the LORD spoke unto Moses, saying:" 3.12. ’And I, behold, I have taken the Levites from among the children of Israel instead of every first-born that openeth the womb among the children of Israel; and the Levites shall be Mine;" 3.13. for all the first-born are Mine: on the day that I smote all the first-born in the land of Egypt I hallowed unto Me all the first-born in Israel, both man and beast, Mine they shall be: I am the LORD.’ ." 3.14. And the LORD spoke unto Moses in the wilderness of Sinai, saying:" 8.1. And the LORD spoke unto Moses, saying:" 8.2. ’Speak unto Aaron, and say unto him: When thou lightest the lamps, the seven lamps shall give light in front of the candlestick.’" 8.3. And Aaron did so: he lighted the lamps thereof so as to give light in front of the candlestick, as the LORD commanded Moses." 8.4. And this was the work of the candlestick, beaten work of gold; unto the base thereof, and unto the flowers thereof, it was beaten work; according unto the pattern which the LORD had shown Moses, so he made the candlestick." 8.5. And the LORD spoke unto Moses, saying:" 16.20. And the LORD spoke unto Moses and unto Aaron, saying:" 16.21. ’Separate yourselves from among this congregation, that I may consume them in a moment.’" 16.22. And they fell upon their faces, and said: ‘O God, the God of the spirits of all flesh, shall one man sin, and wilt Thou be wroth with all the congregation?’" 16.23. And the LORD spoke unto Moses, saying:" 16.31. And it came to pass, as he made an end of speaking all these words, that the ground did cleave asunder that was under them." 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."
11. Hebrew Bible, Psalms, 126.1, 137.1-137.4 (9th cent. BCE - 3rd cent. BCE)

126.1. שִׁיר הַמַּעֲלוֹת בְּשׁוּב יְהוָה אֶת־שִׁיבַת צִיּוֹן הָיִינוּ כְּחֹלְמִים׃ 137.1. עַל נַהֲרוֹת בָּבֶל שָׁם יָשַׁבְנוּ גַּם־בָּכִינוּ בְּזָכְרֵנוּ אֶת־צִיּוֹן׃ 137.2. עַל־עֲרָבִים בְּתוֹכָהּ תָּלִינוּ כִּנֹּרוֹתֵינוּ׃ 137.3. כִּי שָׁם שְׁאֵלוּנוּ שׁוֹבֵינוּ דִּבְרֵי־שִׁיר וְתוֹלָלֵינוּ שִׂמְחָה שִׁירוּ לָנוּ מִשִּׁיר צִיּוֹן׃ 137.4. אֵיךְ נָשִׁיר אֶת־שִׁיר־יְהוָה עַל אַדְמַת נֵכָר׃ 126.1. A Song of Ascents. When the LORD brought back those that returned to Zion, We were like unto them that dream." 137.1. By the rivers of Babylon, There we sat down, yea, we wept, When we remembered Zion." 137.2. Upon the willows in the midst thereof We hanged up our harps." 137.3. For there they that led us captive asked of us words of song, And our tormentors asked of us mirth: ‘Sing us one of the songs of Zion.'" 137.4. How shall we sing the LORD’S song In a foreign land?"
12. Hebrew Bible, 1 Samuel, 1.26 (8th cent. BCE - 5th cent. BCE)

1.26. וַתֹּאמֶר בִּי אֲדֹנִי חֵי נַפְשְׁךָ אֲדֹנִי אֲנִי הָאִשָּׁה הַנִּצֶּבֶת עִמְּכָה בָּזֶה לְהִתְפַּלֵּל אֶל־יְהוָה׃ 1.26. And she said, O my lord, as thy soul lives, my lord, I am the woman that stood by thee here, praying to the Lord."
13. Hebrew Bible, 2 Kings, 2.16-2.18, 25.2-25.4 (8th cent. BCE - 5th cent. BCE)

2.16. וַיֹּאמְרוּ אֵלָיו הִנֵּה־נָא יֵשׁ־אֶת־עֲבָדֶיךָ חֲמִשִּׁים אֲנָשִׁים בְּנֵי־חַיִל יֵלְכוּ נָא וִיבַקְשׁוּ אֶת־אֲדֹנֶיךָ פֶּן־נְשָׂאוֹ רוּחַ יְהוָה וַיַּשְׁלִכֵהוּ בְּאַחַד הֶהָרִים אוֹ בְּאַחַת הגיאות [הַגֵּאָיוֹת] וַיֹּאמֶר לֹא תִשְׁלָחוּ׃ 2.17. וַיִּפְצְרוּ־בוֹ עַד־בֹּשׁ וַיֹּאמֶר שְׁלָחוּ וַיִּשְׁלְחוּ חֲמִשִּׁים אִישׁ וַיְבַקְשׁוּ שְׁלֹשָׁה־יָמִים וְלֹא מְצָאֻהוּ׃ 2.18. וַיָּשֻׁבוּ אֵלָיו וְהוּא יֹשֵׁב בִּירִיחוֹ וַיֹּאמֶר אֲלֵהֶם הֲלוֹא־אָמַרְתִּי אֲלֵיכֶם אַל־תֵּלֵכוּ׃ 25.2. וַיִּקַּח אֹתָם נְבוּזַרְאֲדָן רַב־טַבָּחִים וַיֹּלֶךְ אֹתָם עַל־מֶלֶךְ בָּבֶל רִבְלָתָה׃ 25.2. וַתָּבֹא הָעִיר בַּמָּצוֹר עַד עַשְׁתֵּי עֶשְׂרֵה שָׁנָה לַמֶּלֶךְ צִדְקִיָּהוּ׃ 25.3. בְּתִשְׁעָה לַחֹדֶשׁ וַיֶּחֱזַק הָרָעָב בָּעִיר וְלֹא־הָיָה לֶחֶם לְעַם הָאָרֶץ׃ 25.3. וַאֲרֻחָתוֹ אֲרֻחַת תָּמִיד נִתְּנָה־לּוֹ מֵאֵת הַמֶּלֶךְ דְּבַר־יוֹם בְּיוֹמוֹ כֹּל יְמֵי חַיָּו׃ 25.4. וַתִּבָּקַע הָעִיר וְכָל־אַנְשֵׁי הַמִּלְחָמָה הַלַּיְלָה דֶּרֶךְ שַׁעַר בֵּין הַחֹמֹתַיִם אֲשֶׁר עַל־גַּן הַמֶּלֶךְ וְכַשְׂדִּים עַל־הָעִיר סָבִיב וַיֵּלֶךְ דֶּרֶךְ הָעֲרָבָה׃ 2.16. And they said unto him: ‘Behold now, there are with thy servants fifty strong men; let them go, we pray thee, and seek thy master; lest peradventure the spirit of the LORD hath taken him up, and cast him upon some mountain, or into some valley.’ And he said: ‘Ye shall not send.’" 2.17. And when they urged him till he was ashamed, he said: ‘Send.’ They sent therefore fifty men; and they sought three days, but found him not." 2.18. And they came back to him, while he tarried at Jericho; and he said unto them: ‘Did I not say unto you: Go not?’" 25.2. So the city was besieged unto the eleventh year of king Zedekiah." 25.3. On the ninth day of the [fourth] month the famine was sore in the city, so that there was no bread for the people of the land." 25.4. Then a breach was made in the city, and all the men of war [fled] by night by the way of the gate between the two walls, which was by the king’s garden—now the Chaldeans were against the city round about—and the king went by the way of the Arabah."
14. Hebrew Bible, Isaiah, 60.13 (8th cent. BCE - 5th cent. BCE)

60.13. כְּבוֹד הַלְּבָנוֹן אֵלַיִךְ יָבוֹא בְּרוֹשׁ תִּדְהָר וּתְאַשּׁוּר יַחְדָּו לְפָאֵר מְקוֹם מִקְדָּשִׁי וּמְקוֹם רַגְלַי אֲכַבֵּד׃ 60.13. The glory of Lebanon shall come unto thee, The cypress, the plane-tree and the larch together; To beautify the place of My sanctuary, And I will make the place of My feet glorious."
15. Hebrew Bible, Jeremiah, 10.2-10.11, 11.7, 24.1, 24.4-24.7, 27.19-27.22, 36.27-36.32, 39.17-39.18 (8th cent. BCE - 5th cent. BCE)

10.2. כֹּה אָמַר יְהוָה אֶל־דֶּרֶךְ הַגּוֹיִם אַל־תִּלְמָדוּ וּמֵאֹתוֹת הַשָּׁמַיִם אַל־תֵּחָתּוּ כִּי־יֵחַתּוּ הַגּוֹיִם מֵהֵמָּה׃ 10.2. אָהֳלִי שֻׁדָּד וְכָל־מֵיתָרַי נִתָּקוּ בָּנַי יְצָאֻנִי וְאֵינָם אֵין־נֹטֶה עוֹד אָהֳלִי וּמֵקִים יְרִיעוֹתָי׃ 10.3. כִּי־חֻקּוֹת הָעַמִּים הֶבֶל הוּא כִּי־עֵץ מִיַּעַר כְּרָתוֹ מַעֲשֵׂה יְדֵי־חָרָשׁ בַּמַּעֲצָד׃ 10.4. בְּכֶסֶף וּבְזָהָב יְיַפֵּהוּ בְּמַסְמְרוֹת וּבְמַקָּבוֹת יְחַזְּקוּם וְלוֹא יָפִיק׃ 10.5. כְּתֹמֶר מִקְשָׁה הֵמָּה וְלֹא יְדַבֵּרוּ נָשׂוֹא יִנָּשׂוּא כִּי לֹא יִצְעָדוּ אַל־תִּירְאוּ מֵהֶם כִּי־לֹא יָרֵעוּ וְגַם־הֵיטֵיב אֵין אוֹתָם׃ 10.6. מֵאֵין כָּמוֹךָ יְהוָה גָּדוֹל אַתָּה וְגָדוֹל שִׁמְךָ בִּגְבוּרָה׃ 10.7. מִי לֹא יִרָאֲךָ מֶלֶךְ הַגּוֹיִם כִּי לְךָ יָאָתָה כִּי בְכָל־חַכְמֵי הַגּוֹיִם וּבְכָל־מַלְכוּתָם מֵאֵין כָּמוֹךָ׃ 10.8. וּבְאַחַת יִבְעֲרוּ וְיִכְסָלוּ מוּסַר הֲבָלִים עֵץ הוּא׃ 10.9. כֶּסֶף מְרֻקָּע מִתַּרְשִׁישׁ יוּבָא וְזָהָב מֵאוּפָז מַעֲשֵׂה חָרָשׁ וִידֵי צוֹרֵף תְּכֵלֶת וְאַרְגָּמָן לְבוּשָׁם מַעֲשֵׂה חֲכָמִים כֻּלָּם׃ 10.11. כִּדְנָה תֵּאמְרוּן לְהוֹם אֱלָהַיָּא דִּי־שְׁמַיָּא וְאַרְקָא לָא עֲבַדוּ יֵאבַדוּ מֵאַרְעָא וּמִן־תְּחוֹת שְׁמַיָּא אֵלֶּה׃ 11.7. כִּי הָעֵד הַעִדֹתִי בַּאֲבוֹתֵיכֶם בְּיוֹם הַעֲלוֹתִי אוֹתָם מֵאֶרֶץ מִצְרַיִם וְעַד־הַיּוֹם הַזֶּה הַשְׁכֵּם וְהָעֵד לֵאמֹר שִׁמְעוּ בְּקוֹלִי׃ 24.1. וְשִׁלַּחְתִּי בָם אֶת־הַחֶרֶב אֶת־הָרָעָב וְאֶת־הַדָּבֶר עַד־תֻּמָּם מֵעַל הָאֲדָמָה אֲשֶׁר־נָתַתִּי לָהֶם וְלַאֲבוֹתֵיהֶם׃ 24.1. הִרְאַנִי יְהוָה וְהִנֵּה שְׁנֵי דּוּדָאֵי תְאֵנִים מוּעָדִים לִפְנֵי הֵיכַל יְהוָה אַחֲרֵי הַגְלוֹת נְבוּכַדְרֶאצַּר מֶלֶךְ־בָּבֶל אֶת־יְכָנְיָהוּ בֶן־יְהוֹיָקִים מֶלֶךְ־יְהוּדָה וְאֶת־שָׂרֵי יְהוּדָה וְאֶת־הֶחָרָשׁ וְאֶת־הַמַּסְגֵּר מִירוּשָׁלִַם וַיְבִאֵם בָּבֶל׃ 24.4. וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃ 24.5. כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל כַּתְּאֵנִים הַטֹּבוֹת הָאֵלֶּה כֵּן־אַכִּיר אֶת־גָּלוּת יְהוּדָה אֲשֶׁר שִׁלַּחְתִּי מִן־הַמָּקוֹם הַזֶּה אֶרֶץ כַּשְׂדִּים לְטוֹבָה׃ 24.6. וְשַׂמְתִּי עֵינִי עֲלֵיהֶם לְטוֹבָה וַהֲשִׁבֹתִים עַל־הָאָרֶץ הַזֹּאת וּבְנִיתִים וְלֹא אֶהֱרֹס וּנְטַעְתִּים וְלֹא אֶתּוֹשׁ׃ 24.7. וְנָתַתִּי לָהֶם לֵב לָדַעַת אֹתִי כִּי אֲנִי יְהוָה וְהָיוּ־לִי לְעָם וְאָנֹכִי אֶהְיֶה לָהֶם לֵאלֹהִים כִּי־יָשֻׁבוּ אֵלַי בְּכָל־לִבָּם׃ 27.19. כִּי כֹה אָמַר יְהוָה צְבָאוֹת אֶל־הָעַמֻּדִים וְעַל־הַיָּם וְעַל־הַמְּכֹנוֹת וְעַל יֶתֶר הַכֵּלִים הַנּוֹתָרִים בָּעִיר הַזֹּאת׃ 27.21. כִּי כֹה אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל עַל־הַכֵּלִים הַנּוֹתָרִים בֵּית יְהוָה וּבֵית מֶלֶךְ־יְהוּדָה וִירוּשָׁלִָם׃ 27.22. בָּבֶלָה יוּבָאוּ וְשָׁמָּה יִהְיוּ עַד יוֹם פָּקְדִי אֹתָם נְאֻם־יְהוָה וְהַעֲלִיתִים וַהֲשִׁיבֹתִים אֶל־הַמָּקוֹם הַזֶּה׃ 36.27. וַיְהִי דְבַר־יְהוָה אֶל־יִרְמְיָהוּ אַחֲרֵי שְׂרֹף הַמֶּלֶךְ אֶת־הַמְּגִלָּה וְאֶת־הַדְּבָרִים אֲשֶׁר כָּתַב בָּרוּךְ מִפִּי יִרְמְיָהוּ לֵאמֹר׃ 36.28. שׁוּב קַח־לְךָ מְגִלָּה אַחֶרֶת וּכְתֹב עָלֶיהָ אֵת כָּל־הַדְּבָרִים הָרִאשֹׁנִים אֲשֶׁר הָיוּ עַל־הַמְּגִלָּה הָרִאשֹׁנָה אֲשֶׁר שָׂרַף יְהוֹיָקִים מֶלֶךְ־יְהוּדָה׃ 36.29. וְעַל־יְהוֹיָקִים מֶלֶךְ־יְהוּדָה תֹּאמַר כֹּה אָמַר יְהוָה אַתָּה שָׂרַפְתָּ אֶת־הַמְּגִלָּה הַזֹּאת לֵאמֹר מַדּוּעַ כָּתַבְתָּ עָלֶיהָ לֵאמֹר בֹּא־יָבוֹא מֶלֶךְ־בָּבֶל וְהִשְׁחִית אֶת־הָאָרֶץ הַזֹּאת וְהִשְׁבִּית מִמֶּנָּה אָדָם וּבְהֵמָה׃ 36.31. וּפָקַדְתִּי עָלָיו וְעַל־זַרְעוֹ וְעַל־עֲבָדָיו אֶת־עֲוֺנָם וְהֵבֵאתִי עֲלֵיהֶם וְעַל־יֹשְׁבֵי יְרוּשָׁלִַם וְאֶל־אִישׁ יְהוּדָה אֵת כָּל־הָרָעָה אֲשֶׁר־דִּבַּרְתִּי אֲלֵיהֶם וְלֹא שָׁמֵעוּ׃ 36.32. וְיִרְמְיָהוּ לָקַח מְגִלָּה אַחֶרֶת וַיִּתְּנָהּ אֶל־בָּרוּךְ בֶּן־נֵרִיָּהוּ הַסֹּפֵר וַיִּכְתֹּב עָלֶיהָ מִפִּי יִרְמְיָהוּ אֵת כָּל־דִּבְרֵי הַסֵּפֶר אֲשֶׁר שָׂרַף יְהוֹיָקִים מֶלֶךְ־יְהוּדָה בָּאֵשׁ וְעוֹד נוֹסַף עֲלֵיהֶם דְּבָרִים רַבִּים כָּהֵמָּה׃ 39.17. וְהִצַּלְתִּיךָ בַיּוֹם־הַהוּא נְאֻם־יְהוָה וְלֹא תִנָּתֵן בְּיַד הָאֲנָשִׁים אֲשֶׁר־אַתָּה יָגוֹר מִפְּנֵיהֶם׃ 39.18. כִּי מַלֵּט אֲמַלֶּטְךָ וּבַחֶרֶב לֹא תִפֹּל וְהָיְתָה לְךָ נַפְשְׁךָ לְשָׁלָל כִּי־בָטַחְתָּ בִּי נְאֻם־יְהוָה׃ 10.2. thus saith the LORD: Learn not the way of the nations, And be not dismayed at the signs of heaven; For the nations are dismayed at them." 10.3. For the customs of the peoples are vanity; For it is but a tree which one cutteth out of the forest, The work of the hands of the workman with the axe." 10.4. They deck it with silver and with gold, They fasten it with nails and with hammers, that it move not." 10.5. They are like a pillar in a garden of cucumbers, and speak not; They must needs be borne, because they cannot go. Be not afraid of them, for they cannot do evil, Neither is it in them to do good." 10.6. There is none like unto Thee, O LORD; Thou art great, and Thy name is great in might." 10.7. Who would not fear Thee, O king of the nations? For it befitteth Thee; Forasmuch as among all the wise men of the nations, and in all their royalty, There is none like unto Thee." 10.8. But they are altogether brutish and foolish: The vanities by which they are instructed are but a stock;" 10.9. Silver beaten into plates which is brought from Tarshish, And gold from Uphaz, The work of the craftsman and of the hands of the goldsmith; Blue and purple is their clothing; They are all the work of skilful men." 10.10. But the LORD God is the true God, He is the living God, and the everlasting King; At His wrath the earth trembleth, And the nations are not able to abide His indignation." 10.11. Thus shall ye say unto them: ‘The gods that have not made the heavens and the earth, these shall perish from the earth, and from under the heavens.’" 11.7. For I earnestly forewarned your fathers in the day that I brought them up out of the land of Egypt, even unto this day, forewarning betimes and often, saying: Hearken to My voice." 24.1. The LORD showed me, and behold two baskets of figs set before the temple of the LORD; after that Nebuchadrezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim, king of Judah, and the princes of Judah, with the craftsmen and smiths, from Jerusalem, and had brought them to Babylon." 24.4. And the word of the LORD came unto me, saying:" 24.5. ’Thus saith the LORD, the God of Israel: Like these good figs, so will I regard the captives of Judah, whom I have sent out of this place into the land of the Chaldeans, for good." 24.6. And I will set Mine eyes upon them for good, and I will bring them back to this land; and I will build them, and not pull them down; and I will plant them, and not pluck them up." 24.7. And I will give them a heart to know Me, that I am the LORD; and they shall be My people, and I will be their God; for they shall return unto Me with their whole heart." 27.19. For thus saith the LORD of hosts concerning the pillars, and concerning the sea, and concerning the bases, and concerning the residue of the vessels that remain in this city," 27.20. which Nebuchadnezzar king of Babylon took not, when he carried away captive Jeconiah the son of Jehoiakim, king of Judah, from Jerusalem to Babylon, and all the nobles of Judah and Jerusalem;" 27.21. yea, thus saith the LORD of hosts, the God of Israel, concerning the vessels that remain in the house of the LORD, and in the house of the king of Judah, and at Jerusalem:" 27.22. They shall be carried to Babylon, and there shall they be, until the day that I remember them, saith the LORD, and bring them up, and restore them to this place.’" 36.27. Then the word of the LORD came to Jeremiah, after that the king had burned the roll, and the words which Baruch wrote at the mouth of Jeremiah, saying:" 36.28. ’Take thee again another roll, and write in it all the former words that were in the first roll, which Jehoiakim the king of Judah hath burned." 36.29. And concerning Jehoiakim king of Judah thou shalt say: Thus saith the LORD: Thou hast burned this roll, saying: Why hast thou written therein, saying: The king of Babylon shall certainly come and destroy this land, and shall cause to cease from thence man and beast?" 36.30. Therefore thus saith the LORD concerning Jehoiakim king of Judah: He shall have none to sit upon the throne of David; and his dead body shall be cast out in the day to the heat, and in the night to the frost." 36.31. And I will visit upon him and his seed and his servants their iniquity; and I will bring upon them, and upon the inhabitants of Jerusalem, and upon the men of Judah, all the evil that I have pronounced against them, but they hearkened not.’" 36.32. Then took Jeremiah another roll, and gave it to Baruch the scribe, the son of Neriah; who wrote therein from the mouth of Jeremiah all the words of the book which Jehoiakim king of Judah had burned in the fire; and there were added besides unto them many like words." 39.17. But I will deliver thee in that day, saith the LORD; and thou shalt not be given into the hand of the men of whom thou art afraid." 39.18. For I will surely deliver thee, and thou shalt not fall by the sword, but thy life shall be for a prey unto thee; because thou hast put thy trust in Me, saith the LORD.’"
16. Hebrew Bible, Lamentations, 1.13, 2.5 (8th cent. BCE - 5th cent. BCE)

1.13. מִמָּרוֹם שָׁלַח־אֵשׁ בְּעַצְמֹתַי וַיִּרְדֶּנָּה פָּרַשׂ רֶשֶׁת לְרַגְלַי הֱשִׁיבַנִי אָחוֹר נְתָנַנִי שֹׁמֵמָה כָּל־הַיּוֹם דָּוָה׃ 2.5. הָיָה אֲדֹנָי כְּאוֹיֵב בִּלַּע יִשְׂרָאֵל בִּלַּע כָּל־אַרְמְנוֹתֶיהָ שִׁחֵת מִבְצָרָיו וַיֶּרֶב בְּבַת־יְהוּדָה תַּאֲנִיָּה וַאֲנִיָּה׃ 1.13. From above He has hurled fire into my bones, and it broke them; He has spread a net for my feet, He has turned me back, He has made me desolate [and] faint all day long. " 2.5. The Lord is become as an enemy, He hath swallowed up Israel; He hath swallowed up all her palaces, He hath destroyed his strongholds; And He hath multiplied in the daughter of Judah Mourning and moaning."
17. Hebrew Bible, Ezekiel, 3.22, 8.3, 9.1-9.4, 9.6-9.7, 9.9, 10.2, 37.2 (6th cent. BCE - 5th cent. BCE)

3.22. וַתְּהִי עָלַי שָׁם יַד־יְהוָה וַיֹּאמֶר אֵלַי קוּם צֵא אֶל־הַבִּקְעָה וְשָׁם אֲדַבֵּר אוֹתָךְ׃ 8.3. וַיִּשְׁלַח תַּבְנִית יָד וַיִּקָּחֵנִי בְּצִיצִת רֹאשִׁי וַתִּשָּׂא אֹתִי רוּחַ בֵּין־הָאָרֶץ וּבֵין הַשָּׁמַיִם וַתָּבֵא אֹתִי יְרוּשָׁלְַמָה בְּמַרְאוֹת אֱלֹהִים אֶל־פֶּתַח שַׁעַר הַפְּנִימִית הַפּוֹנֶה צָפוֹנָה אֲשֶׁר־שָׁם מוֹשַׁב סֵמֶל הַקִּנְאָה הַמַּקְנֶה׃ 9.1. וְגַם־אֲנִי לֹא־תָחוֹס עֵינִי וְלֹא אֶחְמֹל דַּרְכָּם בְּרֹאשָׁם נָתָתִּי׃ 9.1. וַיִּקְרָא בְאָזְנַי קוֹל גָּדוֹל לֵאמֹר קָרְבוּ פְּקֻדּוֹת הָעִיר וְאִישׁ כְּלִי מַשְׁחֵתוֹ בְּיָדוֹ׃ 9.2. וְהִנֵּה שִׁשָּׁה אֲנָשִׁים בָּאִים מִדֶּרֶךְ־שַׁעַר הָעֶלְיוֹן אֲשֶׁר מָפְנֶה צָפוֹנָה וְאִישׁ כְּלִי מַפָּצוֹ בְּיָדוֹ וְאִישׁ־אֶחָד בְּתוֹכָם לָבֻשׁ בַּדִּים וְקֶסֶת הַסֹּפֵר בְּמָתְנָיו וַיָּבֹאוּ וַיַּעַמְדוּ אֵצֶל מִזְבַּח הַנְּחֹשֶׁת׃ 9.3. וּכְבוֹד אֱלֹהֵי יִשְׂרָאֵל נַעֲלָה מֵעַל הַכְּרוּב אֲשֶׁר הָיָה עָלָיו אֶל מִפְתַּן הַבָּיִת וַיִּקְרָא אֶל־הָאִישׁ הַלָּבֻשׁ הַבַּדִּים אֲשֶׁר קֶסֶת הַסֹּפֵר בְּמָתְנָיו׃ 9.4. וַיֹּאמֶר יְהוָה אלו [אֵלָיו] עֲבֹר בְּתוֹךְ הָעִיר בְּתוֹךְ יְרוּשָׁלִָם וְהִתְוִיתָ תָּו עַל־מִצְחוֹת הָאֲנָשִׁים הַנֶּאֱנָחִים וְהַנֶּאֱנָקִים עַל כָּל־הַתּוֹעֵבוֹת הַנַּעֲשׂוֹת בְּתוֹכָהּ׃ 9.6. זָקֵן בָּחוּר וּבְתוּלָה וְטַף וְנָשִׁים תַּהַרְגוּ לְמַשְׁחִית וְעַל־כָּל־אִישׁ אֲשֶׁר־עָלָיו הַתָּו אַל־תִּגַּשׁוּ וּמִמִּקְדָּשִׁי תָּחֵלּוּ וַיָּחֵלּוּ בָּאֲנָשִׁים הַזְּקֵנִים אֲשֶׁר לִפְנֵי הַבָּיִת׃ 9.7. וַיֹּאמֶר אֲלֵיהֶם טַמְּאוּ אֶת־הַבַּיִת וּמַלְאוּ אֶת־הַחֲצֵרוֹת חֲלָלִים צֵאוּ וְיָצְאוּ וְהִכּוּ בָעִיר׃ 9.9. וַיֹּאמֶר אֵלַי עֲוֺן בֵּית־יִשְׂרָאֵל וִיהוּדָה גָּדוֹל בִּמְאֹד מְאֹד וַתִּמָּלֵא הָאָרֶץ דָּמִים וְהָעִיר מָלְאָה מֻטֶּה כִּי אָמְרוּ עָזַב יְהוָה אֶת־הָאָרֶץ וְאֵין יְהוָה רֹאֶה׃ 10.2. וַיֹּאמֶר אֶל־הָאִישׁ לְבֻשׁ הַבַּדִּים וַיֹּאמֶר בֹּא אֶל־בֵּינוֹת לַגַּלְגַּל אֶל־תַּחַת לַכְּרוּב וּמַלֵּא חָפְנֶיךָ גַחֲלֵי־אֵשׁ מִבֵּינוֹת לַכְּרֻבִים וּזְרֹק עַל־הָעִיר וַיָּבֹא לְעֵינָי׃ 10.2. הִיא הַחַיָּה אֲשֶׁר רָאִיתִי תַּחַת אֱלֹהֵי־יִשְׂרָאֵל בִּנְהַר־כְּבָר וָאֵדַע כִּי כְרוּבִים הֵמָּה׃ 37.2. וְהָיוּ הָעֵצִים אֲ‍שֶׁר־תִּכְתֹּב עֲלֵיהֶם בְּיָדְךָ לְעֵינֵיהֶם׃ 37.2. וְהֶעֱבִירַנִי עֲלֵיהֶם סָבִיב סָבִיב וְהִנֵּה רַבּוֹת מְאֹד עַל־פְּנֵי הַבִּקְעָה וְהִנֵּה יְבֵשׁוֹת מְאֹד׃ 3.22. And the hand of the LORD came there upon me; and He said unto me: ‘Arise, go forth into the plain, and I will there speak with thee.’" 8.3. And the form of a hand was put forth, and I was taken by a lock of my head; and a spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the gate of the inner court that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy." 9.1. Then he called in mine ears with a loud voice, saying: ‘Cause ye them that have charge over the city to draw near, every man with his destroying weapon in his hand.’" 9.2. And, behold, six men came from the way of the upper gate, which lieth toward the north, every man with his weapon of destruction in his hand; and one man in the midst of them clothed in linen, with a writer’s inkhorn on his side. And they went in, and stood beside the brazen altar." 9.3. And the glory of the God of Israel was gone up from the cherub, whereupon it was, to the threshold of the house; and He called to the man clothed in linen, who had the writer’s inkhorn on his side." 9.4. And the LORD said unto him: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that are done in the midst thereof.’" 9.6. slay utterly the old man, the young man and the maiden, and little children and women; but come not near any man upon whom is the mark; and begin at My sanctuary.’ Then they began at the elders that were before the house." 9.7. And He said unto them: ‘Defile the house, and fill the courts with the slain; go ye forth.’ And they went forth, and smote in the city." 9.9. Then said He unto me: ‘The iniquity of the house of Israel and Judah is exceeding great, and the land is full of blood, and the city full of wresting of judgment; for they say: The LORD hath forsaken the land, and the LORD seeth not." 10.2. And He spoke unto the man clothed in linen, and said: ‘Go in between the wheelwork, even under the cherub, and fill both thy hands with coals of fire from between the cherubim, and dash them against the city.’ And he went in in my sight." 37.2. and He caused me to pass by them round about, and, behold, there were very many in the open valley; and, lo, they were very dry."
18. Hebrew Bible, Nehemiah, 9.4 (5th cent. BCE - 4th cent. BCE)

9.4. וַיָּקָם עַל־מַעֲלֵה הַלְוִיִּם יֵשׁוּעַ וּבָנִי קַדְמִיאֵל שְׁבַנְיָה בֻּנִּי שֵׁרֵבְיָה בָּנִי כְנָנִי וַיִּזְעֲקוּ בְּקוֹל גָּדוֹל אֶל־יְהוָה אֱלֹהֵיהֶם׃ 9.4. Then stood up upon the platform of the Levites, Jeshua, and Bani, Kadmiel, Shebaniah, Bunni, Sherebiah, Bani, and Chei, and cried with a loud voice unto the LORD their God."
19. Septuagint, Tobit, 7.6 (4th cent. BCE - 2nd cent. BCE)

7.6. Then Raguel sprang up and kissed him and wept.
20. Anon., Testament of Job, 7.1-7.12, 23.1, 52.1-52.7, 52.9 (2nd cent. BCE - 2nd cent. CE)

21. Anon., Testament of Levi, 2.3 (2nd cent. BCE - 2nd cent. CE)

2.3. And when I was feeding the flocks in Abel-Maul, the spirit of understanding of the Lord came upon me, and I saw all men corrupting their way, and that unrighteousness had built for itself walls, and lawlessness sat upon towers.
22. Septuagint, 2 Maccabees, 1.19, 1.22, 2.8-2.13, 15.14-15.16 (2nd cent. BCE - 2nd cent. BCE)

1.19. For when our fathers were being led captive to Persia, the pious priests of that time took some of the fire of the altar and secretly hid it in the hollow of a dry cistern, where they took such precautions that the place was unknown to any one.' 1.22. When this was done and some time had passed and the sun, which had been clouded over, shone out, a great fire blazed up, so that all marveled.' 2.8. And then the Lord will disclose these things, and the glory of the Lord and the cloud will appear, as they were shown in the case of Moses, and as Solomon asked that the place should be specially consecrated.' 2.9. It was also made clear that being possessed of wisdom Solomon offered sacrifice for the dedication and completion of the temple. 2.10. Just as Moses prayed to the Lord, and fire came down from heaven and devoured the sacrifices, so also Solomon prayed, and the fire came down and consumed the whole burnt offerings.' 2.11. And Moses said, 'They were consumed because the sin offering had not been eaten.' 2.12. Likewise Solomon also kept the eight days. 2.13. The same things are reported in the records and in the memoirs of Nehemiah, and also that he founded a library and collected the books about the kings and prophets, and the writings of David, and letters of kings about votive offerings.' 15.14. And Onias spoke, saying, 'This is a man who loves the brethren and prays much for the people and the holy city, Jeremiah, the prophet of God.' 15.15. Jeremiah stretched out his right hand and gave to Judas a golden sword, and as he gave it he addressed him thus:' 15.16. Take this holy sword, a gift from God, with which you will strike down your adversaries.'
23. Septuagint, Judith, 9.8 (2nd cent. BCE - 0th cent. CE)

9.8. Break their strength by thy might, and bring down their power in thy anger; for they intend to defile thy sanctuary, and to pollute the tabernacle where thy glorious name rests, and to cast down the horn of thy altar with the sword.
24. Septuagint, Wisdom of Solomon, 19.8 (2nd cent. BCE - 1st cent. BCE)

19.8. where those protected by thy hand passed through as one nation,after gazing on marvelous wonders.
25. Septuagint, 3 Maccabees, 6.11 (2nd cent. BCE - 2nd cent. BCE)

6.11. Let not the vain-minded praise their vanities at the destruction of your beloved people, saying, `Not even their god has rescued them.'
26. Anon., Sibylline Oracles, 3.705 (1st cent. BCE - 5th cent. CE)

3.705. 705 Shall come upon you, then ye'll recognize
27. Anon., 2 Baruch, 6.4, 51.11 (1st cent. CE - 2nd cent. CE)

28. Anon., Epistle of Barnabas, 3.6 (1st cent. CE - 2nd cent. CE)

3.6. To this end therefore, my brethren, He that is long-suffering, foreseeing that the people whom He had prepared in His well-beloved would believe in simplicity, manifested to us beforehand concerning all things, that we might not as novices shipwreck ourselves upon their law.
29. Anon., The Life of Adam And Eve, 21.1-21.5, 22.1-22.4 (1st cent. CE - 5th cent. CE)

30. Clement of Rome, 1 Clement, 17.1, 60.3 (1st cent. CE - 1st cent. CE)

17.1. Μιμηταὶ γενώμεθα κἀκείνων, οἵτινες ἐν δέρμασιν αἰγείοις καὶ μηλωταῖς περιεπάτησαν κηρύσσοντες τὴν ἔλευσιν τοῦ Χριστοῦ: λέγομεν δὲ Ἠλίαν καὶ Ἑλισαιέ, ἔτι δὲ καὶ Ἰεζεκιήλ, τοὺς προφήτας: πρὸς τούτοις καὶ τοὺς μεμαρτυρημένους. 60.3. ναί, δέσποτα, ἐπίφανον τὸ πρόσωπόν σου ἐφ̓ Ps. 67, 1; 80, 3. 7. 19; Num. 6, 25, 26 ἡμᾶς εἰς ἀγαθὰ ἐν εἰρήνῃ, εἰς τὸ σκεπασθῆναι ἡμᾶς τῇ χειρί σου τῇ κραταιᾷ καὶ ῥυσθῆναι ἀπὸ Gen. 50, 20; Jer. 21, 10; 24, 6; Am. 9, 4; Deut. 30, 9 πάσης ἁμαρτίας τῷ βραχίονί σου τῷ ὑψηλῷ, καὶ ῥῦσαι ἡμᾶς ἀπὸ τῶν μισούντων ἡμᾶς ἀδίκως.
31. Josephus Flavius, Jewish Antiquities, 4.78, 10.255 (1st cent. CE - 1st cent. CE)

4.78. 6. Then it was that Miriam, the sister of Moses, came to her end, having completed her fortieth year since she left Egypt, on the first day of the lunar month Xanthicus. They then made a public funeral for her, at a great expense. She was buried upon a certain mountain, which they call Sin: and when they had mourned for her thirty days, Moses purified the people after this manner: 10.255. Accordingly, all the rest took care not to transgress those injunctions, and rested in quiet; but Daniel had no regard to them, but, as he was wont, he stood and prayed to God in the sight of them all;
32. Josephus Flavius, Jewish War, 6.293-6.300, 7.360 (1st cent. CE - 1st cent. CE)

6.293. Moreover, the eastern gate of the inner [court of the] temple, which was of brass, and vastly heavy, and had been with difficulty shut by twenty men, and rested upon a basis armed with iron, and had bolts fastened very deep into the firm floor, which was there made of one entire stone, was seen to be opened of its own accord about the sixth hour of the night. 6.294. Now, those that kept watch in the temple came hereupon running to the captain of the temple, and told him of it; who then came up thither, and not without great difficulty was able to shut the gate again. 6.295. This also appeared to the vulgar to be a very happy prodigy, as if God did thereby open them the gate of happiness. But the men of learning understood it, that the security of their holy house was dissolved of its own accord, and that the gate was opened for the advantage of their enemies. 6.296. So these publicly declared that the signal foreshowed the desolation that was coming upon them. Besides these, a few days after that feast, on the one and twentieth day of the month Artemisius, [Jyar] 6.297. a certain prodigious and incredible phenomenon appeared: I suppose the account of it would seem to be a fable, were it not related by those that saw it 6.298. and were not the events that followed it of so considerable a nature as to deserve such signals; for, before sunsetting, chariots and troops of soldiers in their armor were seen 6.299. running about among the clouds, and surrounding of cities. Moreover, at that feast which we call Pentecost, as the priests were going by night into the inner [court of the] temple, as their custom was, to perform their sacred ministrations, they said that, in the first place, they felt a quaking, and heard a great noise
33. Mishnah, Avot, 3.15 (1st cent. CE - 3rd cent. CE)

3.15. Everything is foreseen yet freedom of choice is granted, And the world is judged with goodness; And everything is in accordance with the preponderance of works.
34. Mishnah, Bikkurim, 3.4-3.5 (1st cent. CE - 3rd cent. CE)

3.4. The flute would play before them, until they reached the Temple Mount. When they reached the Temple Mount even King Agrippas would take the basket and place it on his shoulder and walk as far as the Temple Court. When he got to the Temple Court, the Levites would sing the song: “I will extol You, O Lord, for You have raised me up, and You have not let my enemies rejoice over me” (Psalms 30:2)." 3.5. The birds [tied to] the basket were [offered] as whole burnt-offerings, and those which they held in their hands they gave to the priests."
35. Mishnah, Taanit, 4.6-4.7 (1st cent. CE - 3rd cent. CE)

4.6. There were five events that happened to our ancestors on the seventeenth of Tammuz and five on the ninth of Av.On the seventeenth of Tammuz: The tablets were shattered; The tamid (daily) offering was cancelled; The [walls] of the city were breached; And Apostomos burned the Torah, and placed an idol in the Temple. On the ninth of Av It was decreed that our ancestors should not enter the land, The Temple was destroyed the first And the second time, Betar was captured, And the city was plowed up. When Av enters, they limit their rejoicing." 4.7. During the week in which the ninth of Av falls it is forbidden to cut the hair and to wash clothes but on Thursday it is permitted in honor of Shabbat. On the eve of the ninth of Av one should not eat a meal of two cooked dishes, nor should he eat meat or drink wine. Rabban Shimon ben Gamaliel says: one should make change [his diet.] Rabbi Judah obligated turning over the bed, but the sages did not agree with him."
36. New Testament, 1 Peter, 1.5, 2.24 (1st cent. CE - 1st cent. CE)

1.5. who by the power of God are guarded through faith for a salvation ready to be revealed in the last time. 2.24. who his own self bore our sins in his body on the tree, that we, having died to sins, might live to righteousness; by whose stripes you were healed.
37. New Testament, 1 Corinthians, 2.5, 4.20, 15.43 (1st cent. CE - 1st cent. CE)

2.5. that your faith wouldn't stand in the wisdom of men, but in thepower of God. 4.20. For the Kingdom ofGod is not in word, but in power. 15.43. It issown in dishonor; it is raised in glory. It is sown in weakness; it israised in power.
38. New Testament, 2 Peter, 1.17 (1st cent. CE - 1st cent. CE)

1.17. For he received from God the Father honor and glory, when the voice came to him from the Majestic Glory, "This is my beloved Son, in whom I am well pleased.
39. New Testament, 2 Corinthians, 6.7 (1st cent. CE - 1st cent. CE)

40. New Testament, Acts, 4.21, 5.30, 7.52, 8.26, 8.39, 9.6, 9.34, 10.25, 10.39, 14.5, 15.33, 18.23, 21.1, 26.16 (1st cent. CE - 2nd cent. CE)

4.21. They, when they had further threatened them, let them go, finding no way to punish them, because of the people; for everyone glorified God for that which was done. 5.30. The God of our fathers raised up Jesus, whom you killed, hanging him on a tree. 7.52. Which of the prophets didn't your fathers persecute? They killed those who foretold the coming of the Righteous One, of whom you have now become betrayers and murderers. 8.26. But an angel of the Lord spoke to Philip, saying, "Arise, and go toward the south to the way that goes down from Jerusalem to Gaza. This is a desert. 8.39. When they came up out of the water, the Spirit of the Lord caught Philip away, and the eunuch didn't see him any more, for he went on his way rejoicing. 9.6. But rise up, and enter into the city, and you will be told what you must do. 9.34. Peter said to him, "Aeneas, Jesus Christ heals you. Get up and make your bed!" Immediately he arose. 10.25. When it happened that Peter entered, Cornelius met him, fell down at his feet, and worshiped him. 10.39. We are witnesses of all things which he did both in the country of the Jews, and in Jerusalem; whom they also killed, hanging him on a tree. 14.5. When some of both the Gentiles and the Jews, with their rulers, made a violent attempt to insult them and to stone them 15.33. After they had spent some time there, they were sent back with greetings from the brothers to the apostles. 18.23. Having spent some time there, he departed, and went through the region of Galatia, and Phrygia, in order, establishing all the disciples. 21.1. When it happened that we had parted from them and had set sail, we came with a straight course to Cos, and the next day to Rhodes, and from there to Patara. 26.16. But arise, and stand on your feet, for to this end have I appeared to you, to appoint you a servant and a witness both of the things which you have seen, and of the things which I will reveal to you;
41. New Testament, Colossians, 1.13 (1st cent. CE - 1st cent. CE)

1.13. who delivered us out of the power of darkness, and translated us into the Kingdom of the Son of his love;
42. New Testament, Ephesians, 1.6 (1st cent. CE - 1st cent. CE)

1.6. to the praise of the glory of his grace, by which he freely bestowed favor on us in the Beloved
43. New Testament, Galatians, 3.13 (1st cent. CE - 1st cent. CE)

3.13. Christ redeemed us from the curse of the law, having become acurse for us. For it is written, "Cursed is everyone who hangs on atree
44. New Testament, Romans, 1.4, 9.25, 11.28, 15.13, 15.19 (1st cent. CE - 1st cent. CE)

1.4. who was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord 9.25. As he says also in Hosea, "I will call them 'my people,' which were not my people; And her 'beloved,' who was not beloved. 11.28. Concerning the gospel, they are enemies for your sake. But concerning the election, they are beloved for the fathers' sake. 15.13. Now may the God of hope fill you with all joy and peace in believing, that you may abound in hope, in the power of the Holy Spirit. 15.19. in the power of signs and wonders, in the power of God's Spirit; so that from Jerusalem, and around as far as to Illyricum, I have fully preached the gospel of Christ;
45. New Testament, John, 6.17 (1st cent. CE - 1st cent. CE)

6.17. and they entered into the boat, and were going over the sea to Capernaum. It was now dark, and Jesus had not come to them.
46. New Testament, Luke, 3.22, 7.20, 15.20, 19.29, 20.13, 21.7, 22.4, 22.46 (1st cent. CE - 1st cent. CE)

3.22. and the Holy Spirit descended in a bodily form as a dove on him; and a voice came out of the sky, saying "You are my beloved Son. In you I am well pleased. 7.20. When the men had come to him, they said, "John the Baptizer has sent us to you, saying, 'Are you he who comes, or should we look for another?' 15.20. He arose, and came to his father. But while he was still far off, his father saw him, and was moved with compassion, and ran, and fell on his neck, and kissed him. 19.29. It happened, when he drew near to Bethsphage and Bethany, at the mountain that is called Olivet, he sent two of his disciples 20.13. The lord of the vineyard said, 'What shall I do? I will send my beloved son. It may be that seeing him, they will respect him.' 21.7. They asked him, "Teacher, so when will these things be? What is the sign that these things are about to happen? 22.4. He went away, and talked with the chief priests and captains about how he might deliver him to them. 22.46. and said to them, "Why do you sleep? Rise and pray that you may not enter into temptation.
47. New Testament, Mark, 1.11, 9.1, 9.7, 11.25, 12.6 (1st cent. CE - 1st cent. CE)

1.11. A voice came out of the sky, "You are my beloved Son, in whom I am well pleased. 9.1. He said to them, "Most assuredly I tell you, there are some standing here who will in no way taste death, until they see the Kingdom of God come with power. 9.7. A cloud came, overshadowing them, and a voice came out of the cloud, "This is my beloved Son. Listen to him. 11.25. Whenever you stand praying, forgive, if you have anything against anyone; so that your Father, who is in heaven, may also forgive you your transgressions. 12.6. Therefore still having one, his beloved son, he sent him last to them, saying, 'They will respect my son.'
48. New Testament, Matthew, 3.17, 6.5, 10.5, 12.18, 13.14, 17.5, 27.1 (1st cent. CE - 1st cent. CE)

3.17. Behold, a voice out of the heavens said, "This is my beloved Son, with whom I am well pleased. 6.5. When you pray, you shall not be as the hypocrites, for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen by men. Most assuredly, I tell you, they have received their reward. 10.5. Jesus sent these twelve out, and charged them, saying, "Don't go among the Gentiles, and don't enter into any city of the Samaritans. 12.18. Behold, my servant whom I have chosen; My beloved in whom my soul is well pleased: I will put my Spirit on him. He will proclaim justice to the Gentiles. 13.14. In them the prophecy of Isaiah is fulfilled, which says, 'By hearing you will hear, And will in no way understand; Seeing you will see, And will in no way perceive: 17.5. While he was still speaking, behold, a bright cloud overshadowed them. Behold, a voice came out of the cloud, saying, "This is my beloved Son, in whom I am well pleased. Listen to him. 27.1. Now when morning had come, all the chief priests and the elders of the people took counsel against Jesus to put him to death:
49. Tacitus, Histories, 5.13 (1st cent. CE - 2nd cent. CE)

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.
50. Tosefta, Sotah, 13.1 (1st cent. CE - 2nd cent. CE)

51. Anon., Acts of Thomas, 28, 144 (2nd cent. CE - 3rd cent. CE)

144. And having fulfilled these sayings, he arose and prayed thus: our Father, which art in heaven: hallowed be thy name: Thy kingdom come: Thy will be done, as in heaven so upon earth: [GIVE the of Syr. day, bread constant us] and forgive us our debts as we also have forgiven our debtors. And lead us not into temptation, but deliver us from the evil one. My Lord and God, hope and confidence and teacher, thou hast taught me to pray thus, behold, I pray this prayer and fulfil thy commandment: be thou with me unto the end; thou art he that from childhood hast sown life in me and kept me from corruption; thou art he that hast brought me unto the poverty of this world, and exhorted me unto the true riches; thou art he that hast made me known unto myself and showed me that I am thine; and I have kept myself pure from woman, that that which thou requirest be not found in defilement. [At the words 'My Lord and God' begins the double text, represented on the one hand by the MS. U and on the other by the Paris MS. P, and three (partly four) others. These insert the prayer after ch. 167. Their text, I believe, may be the original Greek. I follow it here, repeating the first paragraph.] (144) My Lord and God, my hope and my confidence and my teacher, that hast implanted courage in me, thou didst teach me to pray thus; behold, I pray thy prayer and bring thy will to fulfilment: be thou with me unto the end. Thou art he that from my youth up didst give me patience in temptation and [SOW in] me life and preserve me from corruption; thou art he that didst bring me into the poverty of this world and fill me with the true riches; thou art he that didst show me that I was thine: wherefore I was never joined unto a wife, that the temple worthy of thee might not be found in pollution.
52. Anon., Genesis Rabba, 70.12 (2nd cent. CE - 5th cent. CE)

70.12. וַיְהִי כַּאֲשֶׁר רָאָה יַעֲקֹב וַיִּגַּשׁ יַעֲקֹב וַיָּגֶל אֶת הָאֶבֶן (בראשית כט, י), אָמַר רַבִּי יוֹחָנָן כָּזֶה שֶׁהוּא מַעֲבִיר פְּקַק מֵעַל פִּי צְלוֹחִית. (בראשית כט, יא): וַיִּשַּׁק יַעֲקֹב לְרָחֵל, כָּל נְשִׁיקָה לְתִפְלוּת בַּר מִן תְּלַת, נְשִׁיקָה שֶׁל גְּדֻלָּה, נְשִׁיקָה שֶׁל פְּרָקִים, נְשִׁיקָה שֶׁל פְּרִישׁוּת. נְשִׁיקָה שֶׁל גְּדֻלָּה (שמואל א י, א): וַיִּקַּח שְׁמוּאֵל אֶת פַּךְ הַשֶּׁמֶן וַיִּצֹּק עַל רֹאשׁוֹ וַיִּשָּׁקֵהוּ. נְשִׁיקָה שֶׁל פְּרָקִים (שמות ד, כז): וַיֵּלֶךְ וַיִּפְגְּשֵׁהוּ בְּהַר הָאֱלֹהִים וַיִּשַּׁק לוֹ. נְשִׁיקָה שֶׁל פְּרִישׁוּת (רות א, יד): וַתִּשַּׁק עָרְפָּה לַחֲמוֹתָהּ וְרוּת דָּבְקָה בָּהּ. רַבִּי תַּנְחוּמָא אָמַר אַף נְשִׁיקָה שֶׁל קְרֵיבוּת, שֶׁנֶּאֱמַר: וַיִּשַּׁק יַעֲקֹב לְרָחֵל, שֶׁהָיְתָה קְרוֹבָתוֹ. וַיִּשָֹּׂא אֶת קֹלוֹ וַיֵּבְךְּ, לָמָּה בָּכָה, אָמַר, אֱלִיעֶזֶר בְּשָׁעָה שֶׁהָלַךְ לְהָבִיא אֶת רִבְקָה מַה כְּתִיב בֵּיהּ (בראשית כד, י): וַיִּקַּח הָעֶבֶד עֲשָׂרָה גְמַלִּים וְגו', וַאֲנִי לֹא נֶזֶם אֶחָד וְלֹא צָמִיד אֶחָד. דָּבָר אַחֵר, לָמָּה בָּכָה, שֶׁרָאָה שֶׁאֵינָהּ נִכְנֶסֶת עִמּוֹ לַקְּבוּרָה, הֲדָא הִיא דְּהִיא אָמְרָה לָהּ (בראשית ל, טו): לָכֵן יִשְׁכַּב עִמָּךְ הַלַּיְלָה, אָמְרָה לָהּ עִמָּךְ הוּא דָּמֵיךְ, עִמִּי לֵית הוּא דָּמֵיךְ. דָּבָר אַחֵר, לָמָּה בָּכָה, שֶׁרָאָה הָאֲנָשִׁים מְלַחֲשִׁים אֵלּוּ לְאֵלּוּ מִפְּנֵי שֶׁנְּשָׁקָהּ, מַה בָּא זֶה לְחַדֵּשׁ לָנוּ דְּבַר עֶרְוָה. שֶׁמִּשָּׁעָה שֶׁלָּקָה הָעוֹלָם בְּדוֹר הַמַּבּוּל עָמְדוּ אֻמּוֹת הָעוֹלָם וְגָדְרוּ עַצְמָן מִן הָעֶרְוָה, הֲדָא אָמְרָת שֶׁאַנְשֵׁי מִזְרָח גְּדוּרִים מִן הָעֶרְוָה. 70.12. ...Why did he weep? He said, \"At the time that Eliezer brought Rebecca, what is written about it? 'And the servant took ten camels, etc.' But I did not take a single nose-ring, nor a single bracelet.\" Another explanation: Why did he weep? As he saw that she would not be buried with him. This is [the meaning of] that which is written that she said [to Leah] (Genesis 30:15), \"Hence he will lay with you tonight\" - it is with you that he will die, it is not with me that he will die. Another explanation: Why did he weep? As he saw people whispering to one another because he kissed her, \"Why is this one coming to introduce a new matter of licentiousness?\" As from the time that the world was struck during the generation of the flood, the nations of the world took a stand to forbid themselves licentiousness. "
53. Anon., Lamentations Rabbah, 1.13.41, 2.2 (2nd cent. CE - 5th cent. CE)

2.2. אֵיכָה יָעִיב בְּאַפּוֹ ה' אֶת בַּת צִיּוֹן. אָמַר רַבִּי חָמָא בַּר רַבִּי חֲנִינָא אֵיךְ חַיֵּיב ה' בְּרוּגְזֵיהּ יָת בַּת צִיּוֹן. אִית אַתְרָא דְּצָוְוחִין לְחַיָּיבָא עֲיָיבָא. רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר, אֵיךְ כַּיֵּיב ה' בְּרוּגְזֵיהּ. אִית אַתְרָא דְּצַוְוחִין לְכֵיבָא עֵייבָא. וְרַבָּנָן אָמְרִין אֵיךְ שַׁיֵּים ה' בְּרוּגְזֵיהּ יָת בַּת צִיּוֹן. הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ תִּפְאֶרֶת יִשְׂרָאֵל, רַבִּי הוּנָא וְרַבִּי אַחָא בְּשֵׁם רַבִּי חֲנִינָא בְּרֵיהּ דְּרַבִּי אַבָּהוּ, מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ בֵּן, בָּכָה וּנְתָנוֹ עַל אַרְכּוּבוֹתָיו, בָּכָה וּנְתָנוֹ עַל זְרוֹעוֹתָיו, בָּכָה וְהִרְכִּיבוֹ עַל כְּתֵפוֹ, טִנֵּף עָלָיו וּמִיָּד הִשְׁלִיכוֹ לָאָרֶץ, וְלָא הֲוַת מְחוּתִיתֵיהּ כִּמְסוּקִיתֵיהּ, מְסוּקִיתֵיהּ צִיבְחַר צִיבְחַר, וּמְחוּתִיתֵיהּ כּוֹלָּא חֲדָא. כָּךְ (הושע יא, ג): וְאָנֹכִי תִרְגַּלְתִּי לְאֶפְרַיִם קָחָם עַל זְרוֹעֹתָיו. וְאַחַר כָּךְ (הושע י, יא): אַרְכִּיב אֶפְרַיִם יַחֲרוֹשׁ יְהוּדָה יְשַׂדֶּד לוֹ יַעֲקֹב. וְאַחַר כָּךְ: הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ תִּפְאֶרֶת יִשְׂרָאֵל. דָּבָר אַחֵר, הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ תִּפְאֶרֶת יִשְׂרָאֵל, אָמַר רַבִּי יְהוֹשֻׁעַ בְּרַבִּי נַחְמָן מָשָׁל לִבְנֵי מְדִינָה שֶׁעָשׂוּ עֲטָרָה לַמֶּלֶךְ, הִקְנִיטוּהוּ וּסְבָלָן, הִקְנִיטוּהוּ וּסְבָלָן, אָחַר כָּךְ אָמַר לָהֶם הַמֶּלֶךְ כְּלוּם אַתֶּם מַקְנִיטִין אוֹתִי אֶלָּא בַּעֲבוּר עֲטָרָה שֶׁעִטַּרְתֶּם לִי, הֵא לְכוֹן טְרוֹן בְּאַפֵּיכוֹן, כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, כְּלוּם אַתֶּם מַקְנִיטִין אוֹתִי אֶלָּא בִּשְׁבִיל אִיקוּנִין שֶׁל יַעֲקֹב שֶׁחֲקוּקָה עַל כִּסְאִי, הֵא לְכוֹן טְרוֹן בְּאַפֵּיכוֹן, הֱוֵי: הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ וגו'.
54. Irenaeus, Refutation of All Heresies, 1.10.1 (2nd cent. CE - 3rd cent. CE)

55. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)

6a. אמר ר' יוסי ברבי חנינא זוכה לברכות הללו שנאמר (ישעיהו מח, יח) לוא הקשבת למצותי ויהי כנהר שלומך וצדקתך כגלי הים ויהי כחול זרעך וצאצאי מעיך וגו':,תניא אבא בנימין אומר אלמלי נתנה רשות לעין לראות אין כל בריה יכולה לעמוד מפני המזיקין,אמר אביי אינהו נפישי מינן וקיימי עלן כי כסלא לאוגיא,אמר רב הונא כל חד וחד מינן אלפא משמאליה ורבבתא מימיניה,אמר רבא האי דוחקא דהוי בכלה מנייהו הוי הני ברכי דשלהי מנייהו הני מאני דרבנן דבלו מחופיא דידהו הני כרעי דמנקפן מנייהו,האי מאן דבעי למידע להו לייתי קיטמא נהילא ונהדר אפורייה ובצפרא חזי כי כרעי דתרנגולא האי מאן דבעי למחזינהו ליתי שלייתא דשונרתא אוכמתא בת אוכמתא בוכרתא בת בוכרתא ולקליה בנורא ולשחקיה ולימלי עיניה מניה וחזי להו ולשדייה בגובתא דפרזלא ולחתמי' בגושפנקא דפרזלא דילמא גנבי מניה ולחתום פומיה כי היכי דלא ליתזק רב ביבי בר אביי עבד הכי חזא ואתזק בעו רבנן רחמי עליה ואתסי:,תניא אבא בנימין אומר אין תפלה של אדם נשמעת אלא בבית הכנסת שנאמר (מלכים א ח, כח) לשמוע אל הרנה ואל התפלה במקום רנה שם תהא תפלה,אמר רבין בר רב אדא א"ר יצחק מנין שהקב"ה מצוי בבית הכנסת שנאמר (תהלים פב, א) אלהים נצב בעדת אל,ומנין לעשרה שמתפללין ששכינה עמהם שנאמר אלהים נצב בעדת אל,ומנין לשלשה שיושבין בדין ששכינה עמהם שנאמר (תהלים פב, א) בקרב אלהים ישפוט,ומנין לשנים שיושבים ועוסקין בתורה ששכינה עמהם שנאמר (מלאכי ג, טז) אז נדברו יראי ה' איש אל רעהו ויקשב ה' וגו',מאי (מלאכי ג, טז) ולחושבי שמו אמר רב אשי חשב אדם לעשות מצוה ונאנס ולא עשאה מעלה עליו הכתוב כאילו עשאה,ומנין שאפילו אחד שיושב ועוסק בתורה ששכינה עמו שנאמר (שמות כ, כד) בכל המקום אשר אזכיר את שמי אבוא אליך וברכתיך,וכי מאחר דאפילו חד תרי מבעיא תרי מכתבן מלייהו בספר הזכרונות חד לא מכתבן מליה בספר הזכרונות,וכי מאחר דאפי' תרי תלתא מבעיא מהו דתימא דינא שלמא בעלמא הוא ולא אתיא שכינה קמ"ל דדינא נמי היינו תורה,וכי מאחר דאפי' תלתא עשרה מבעיא עשרה קדמה שכינה ואתיא תלתא עד דיתבי:,א"ר אבין בר רב אדא א"ר יצחק מנין שהקב"ה מניח תפילין שנאמר (ישעיהו סב, ח) נשבע ה' בימינו ובזרוע עוזו,בימינו זו תורה שנאמר (דברים לג, ב) מימינו אש דת למו ובזרוע עוזו אלו תפילין שנאמר (תהלים כט, יא) ה' עוז לעמו יתן,ומנין שהתפילין עוז הם לישראל דכתי' (דברים כח, י) וראו כל עמי הארץ כי שם ה' נקרא עליך ויראו ממך ותניא ר' אליעזר הגדול אומר אלו תפילין שבראש,א"ל רב נחמן בר יצחק לרב חייא בר אבין הני תפילין דמרי עלמא מה כתיב בהו א"ל (דברי הימים א יז, כא) ומי כעמך ישראל גוי אחד בארץ,ומי משתבח קוב"ה בשבחייהו דישראל אין דכתיב (דברים כו, יז) את ה' האמרת היום (וכתיב) וה' האמירך היום אמר להם הקב"ה לישראל אתם עשיתוני חטיבה אחת בעולם ואני אעשה אתכם חטיבה אחת בעולם,אתם עשיתוני חטיבה אחת בעולם שנאמר (דברים ו, ד) שמע ישראל ה' אלהינו ה' אחד ואני אעשה אתכם חטיבה אחת בעולם שנאמר ומי כעמך ישראל גוי אחד בארץ,אמר ליה רב אחא בריה דרבא לרב אשי תינח בחד ביתא בשאר בתי מאי,א"ל (דברים ד, ז) כי מי גוי גדול ומי גוי גדול (דברים לג, כט) אשריך ישראל (דברים ד, לד) או הנסה אלהים (דברים כו, יט)ולתתך עליון,אי הכי נפישי להו טובי בתי אלא כי מי גוי גדול ומי גוי גדול דדמיין להדדי בחד ביתא אשריך ישראל ומי כעמך ישראל בחד ביתא או הנסה אלהים בחד ביתא ולתתך עליון בחד ביתא 6a. In terms of this reward, bRabbi Yosei, son of Rabbi Ḥanina said:One who waits in the synagogue for the other to finish his prayer bmerits the following blessings, as it is stated: “If only you had listened to My mitzvot then your peace would be as a river, and your righteousness as the waves of the sea. Your seed would be as the sand, and the offspring of your bodylike the grains thereof; his name would be neither cut off nor destroyed from before Me” (Isaiah 48:18–19). The explanation of this passage is based on the etymological similarity between the word mitzva and the word itzevet /i, which means group. If he keeps the other person company and does not abandon him after his prayer, all of the blessings that appear later in the verse will be fulfilled in him ( iTalmidei Rabbeinu Yona /i).,In another ibaraita bit was taughtthat bAbba Binyamin says: If the eye was given permission to see, no creature would be able to withstand theabundance and ubiquity of the bdemonsand continue to live unaffected by them.,Similarly, bAbaye said: They are more numerous than weare band they stand over us like mounds of earth surrounding a pit. /b, bRav Huna said: Each and every one of us has a thousanddemons bto his left and ten thousand to his right.God protects man from these demons, as it says in the verse: “A thousand may fall at your side, and ten thousand at your right hand; they will not approach you” (Psalms 91:7).,Summarizing the effects of the demons, bRava said: br bThe crowding at the ikalla /i,the gatherings for Torah study during Elul and Adar, bis fromthe demons; br bthose knees that are fatiguedeven though one did not exert himself bis fromthe demons; br bthose clothes of the Sages that wear out,despite the fact that they do not engage in physical labor, bis from frictionwith the demons; br bthose feet that are in pain is fromthe demons., bOne who seeks to knowthat the demons exist bshould place fine ashes around his bed, and in the morningthe demons’ footprints bappear like chickens’ footprints,in the ash. bOne who seeks to see them should take the afterbirth of a firstborn female black cat, born to a firstborn female black cat, burn it in the fire, grind it and place it in his eyes, and he will see them.He must then bplacethe ashes bin an iron tube sealed with an iron seal [ igushpanka /i] lest the demons steal it from him, andthen bseal the openingso bhe will not be harmed. Rav Beivai bar Abaye performed thisprocedure, bsawthe demons, band was harmed. The Sages prayed for mercy on hisbehalf band he was healed. /b, bIt was taughtin a ibaraitathat bAbba Binyamin said: One’s prayer is onlyfully bheard in a synagogue, as it is statedwith regard to King Solomon’s prayer in the Temple: “Yet have You turned toward the prayer of Your servant and to his supplication, Lord my God, bto listen to the song and the prayerwhich Your servant prays before You on this day” (I Kings 8:28). The following verse concludes: “To hear the prayer Your servant directs toward this place” (I Kings 8:29). We see that one’s prayer is heard specifically in the Temple, of which the synagogue is a microcosm (Rav Yoshiyahu Pinto). It may be inferred that bin a place of song,a synagogue where God’s praises are sung, bthere prayer should be. /b,In explaining Abba Binyamin’s statement, bRavin bar Rav Adda saidthat bRabbi Yitzḥak said: From whereis it derived bthat the Holy One, Blessed be He, is located in a synagogue? As it is stated: “God stands in the congregation of God;in the midst of the judges He judges” (Psalms 82:1). The congregation of God is the place where people congregate to sing God’s praises, and God is located among His congregation., bAnd from whereis it derived that bten people who pray, the Divine Presence is with them? As it is stated: “God stands in the congregation of God,”and the minimum number of people that constitute a congregation is a quorum of ten., bFrom whereis it derived bthat three who sit in judgment, the Divine Presence is with them?It is derived from this same verse, bas it is stated: “In the midst of the judges He judges,”and the minimum number of judges that comprises a court is three., bFrom whereis it derived bthat two who sit and engage in Torahstudy, bthe Divine Presence is with them? As it is stated: “Then they that feared the Lord spoke one with the other, and the Lord listened,and heard, and a book of remembrance was written before Him, for them that fear the Lord, and that think upon His name” (Malachi 3:16). The Divine Presence listens to any two God-fearing individuals who speak with each other.,With regard to this verse, the Gemara asks: bWhatis the meaning of the phrase, b“And that think upon His name”? Rav Ashi said:If ba person intended to perform a mitzva, but due tocircumstances bbeyondhis bcontrol, he did not perform it, the verse ascribes himcredit bas if he performedthe mitzva, as he is among those that think upon His name.,The Gemara returns to Ravin bar Rav Adda’s statement: bAnd from whereis it derived bthat when even one who sits and engages in Torahstudy, bthe Divine Presence is with him? As it is stated: “In every place where I cause My Name to be mentioned, I will come to you and bless you”(Exodus 20:21); God blesses even a single person who mentions God’s name, a reference to Torah study ( iIyyun Ya’akov /i).,The Gemara asks: bSincethe Divine Presence rests bevenupon bonewho engages in Torah study, bwas it necessaryto say that the Divine Presence rests upon btwowho study Torah together? The Gemara answers: There is a difference between them. bTwopeople, btheir wordsof Torah bare written in the book of remembrance,as it is stated: “And a book of remembrance was written”; however ba singleindividual’s bwordsof Torah bare not written in a book of remembrance. /b,The Gemara continues: bSincethe Divine Presence rests bevenupon btwowho engage in Torah study, is it bnecessaryto mention bthree?The Gemara answers: Here too, a special verse is necessary blest you say that judgment is merely tokeep the bpeaceamong the citizenry, band the Divine Presence does not comeand rest upon those who sit in judgment as they are not engaged in Torah study. Ravin bar Rav Adda bteaches us thatsitting in bjudgment is also Torah. /b,The Gemara asks: bSincethe Divine Presence rests bevenupon bthree,is it bnecessaryto mention bten?The Gemara answers: bThe Divine Presence arrives before a group of ten,as the verse: “God stands in the congregation of God,” indicates that when the ten individuals who comprise a congregation arrive, the Divine Presence is already there. For a group of bthreejudges, however, the Divine Presence does not arrive buntil they sitand begin their deliberations, as in the midst of the judges He judges. God aids them in their judgment, but does not arrive before them.,The Gemara cites another aggadic statement: bRabbi Avin bar Rav Adda saidthat bRabbi Yitzḥak said: From whereis it derived bthat the Holy One, Blessed be He, wears phylacteries? As it is stated: “The Lord has sworn by His right hand, and by the arm of His strength”(Isaiah 62:8). Since it is customary to swear upon holy objects, it is understood that His right hand and the arm of His strength are the holy objects upon which God swore.,Specifically, b“His right hand” refers to the Torah, as it is statedin describing the giving of the Torah: b“From His right hand, a fiery law for His people”(Deuteronomy 33:2). b“The arm of His strength,”His left hand, brefers to phylacteries, as it is stated: “The Lord gave strength to His nation”(Psalms 29:11), in the form of the mitzva of phylacteries.,The Gemara asks: bAnd from whereis it derived bthat phylacteries provide strength for Israel? As it is written: “And all the nations of the land shall see that the name of the Lord is called upon you, and they will fear you”(Deuteronomy 28:10). bIt was taughtin a ibaraitathat bRabbi Eliezer the Great says: This isa reference to bthe phylacteries of the head,upon which the name of God is written in fulfillment of the verse: “That the name of the Lord is called upon you.”, bRav Naḥman bar Yitzḥak said to Rav Ḥiyya bar Avin: What is written in the phylacteries of the Master of the world? Rav Ḥiyya bar Avin replied:It is written: b“Who is like Your people, Israel, one nation in the land?”(I Chronicles 17:21). God’s phylacteries serve to connect Him, in a sense, to the world, the essence of which is Israel.,Rav Naḥman bar Yitzḥak continues: bIs the Holy One, Blessed be He, glorified through the glory of Israel?Rav Ḥiyya bar Avin answered: bYes,as indicated by the juxtaposition of two verses; bas it is stated: “You have affirmed, this day,that bthe Lordis your God, and that you will walk in His ways and keep His laws and commandments, and listen to His voice.” bAnd thesubsequent bverse states: “And the Lord has affirmed, this day,that byouare His treasure, as He spoke to you, to keep His commandments” (Deuteronomy 26:17–18). From these two verses it is derived that bthe Holy One, Blessed be He, said to Israel: You have made Me a single entity [ iḥativa /i] in the world,as you singled Me out as separate and unique. bAndbecause of this, bI will make you a single entity in the world,and you will be a treasured nation, chosen by God., bYou have made Me a single entity in the world, as it is statedthat Israel declares God’s oneness by saying: b“Hear, Israel, the Lord is our God, the Lord is One”(Deuteronomy 6:4). bAndbecause of this, bI will make you a single entity in the world,unique and elevated with the utterance: b“Who is like Your people, Israel, one nation in the land?”Consequently, the Holy One, Blessed be He, is glorified through the glory of Israel whose praises are written in God’s phylacteries., bRav Aḥa, son of Rava said to Rav Ashi: It works out wellwith regard to the contents of boneof the four bcompartmentsof God’s phylacteries of the head. However, all four compartments of Israel’s phylacteries of the head contain portions of the Torah that praise God. bWhatportions in praise of Israel are written in bthe rest of the compartmentsof God’s phylacteries of the head?,Rav Ashi bsaid to him:In those three compartments it is written: b“For who is a great nation,to whom God is close, like the Lord our God whenever we call upon Him?” (Deuteronomy 4:7); b“And who is a great nation,who has righteous statutes and laws, like this entire Torah which I set before you today?” (Deuteronomy 4:8); b“Happy are you, Israel,who is like you? A people saved by the Lord, the shield of your help, and that is the sword of your excellence. And your enemies shall dwindle away before you, and you shall tread upon their high places” (Deuteronomy 33:29); b“Or has God attemptedto go and take for Himself a nation from the midst of another nation, by trials, by signs and by wonders” (Deuteronomy 4:34); b“And to elevate youabove all nations that He has made, in praise, in name and in glory; that you may be a holy people to the Lord, your God, as He has spoken” (Deuteronomy 26:19).,Rav Aḥa, son of Rava, raises an objection: bIfall of these verses are included in God’s phylacteries of the head, bthere are too many compartmentsas more than four verses of praise were listed. bRather,the portions in God’s phylacteries must be arranged as follows: The verses b“For who is a great nation” and “And who is a great nation”are included bin one compartment,as they are similar. b“Happy are you, Israel” and "Who is like your people, Israel" are in one compartment. “Or has God attempted” is in one compartment and “And to elevate you” isin one bcompartment /b
56. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE)

5b. אינו מהם אמרו ליה רבנן לרבא מר לא בהסתר פנים איתיה ולא בוהיה לאכול איתיה אמר להו מי ידעיתו כמה משדרנא בצנעא בי שבור מלכא אפי' הכי יהבו ביה רבנן עינייהו אדהכי שדור דבי שבור מלכא וגרבוהו אמר היינו דתניא אמר רבן שמעון בן גמליאל כל מקום שנתנו חכמים עיניהם או מיתה או עוני,(דברים לא, יח) ואנכי הסתר אסתיר פני ביום ההוא אמר רבא אמר הקב"ה אף על פי שהסתרתי פני מהם בחלום אדבר בו רב יוסף אמר ידו נטויה עלינו שנאמר (ישעיהו נא, טז) ובצל ידי כסיתיך,ר' יהושע בן חנניה הוה קאי בי קיסר אחוי ליה ההוא אפיקורוסא עמא דאהדרינהו מריה לאפיה מיניה אחוי ליה ידו נטויה עלינו אמר ליה קיסר לר' יהושע מאי אחוי לך עמא דאהדרינהו מריה לאפיה מיניה ואנא מחוינא ליה ידו נטויה עלינו,אמרו ליה לההוא מינא מאי אחויית ליה עמא דאהדרינהו מריה מיניה ומאי אחוי לך לא ידענא אמרו גברא דלא ידע מאי מחוו ליה במחוג יחוי קמי מלכא אפקוהו וקטלוהו,כי קא ניחא נפשיה דרבי יהושע בן חנניה אמרו ליה רבנן מאי תיהוי עלן מאפיקורוסין אמר להם (ירמיהו מט, ז) אבדה עצה מבנים נסרחה חכמתם כיון שאבדה עצה מבנים נסרחה חכמתן של אומות העולם,ואי בעית אימא מהכא (בראשית לג, יב) ויאמר נסעה ונלכה ואלכה לנגדך,רבי אילא הוה סליק בדרגא דבי רבה בר שילא שמעיה לינוקא דהוה קא קרי (עמוס ד, יג) כי הנה יוצר הרים ובורא רוח ומגיד לאדם מה שיחו אמר עבד שרבו מגיד לו מה שיחו תקנה יש לו מאי מה שיחו אמר רב אפילו שיחה יתירה שבין איש לאשתו מגידים לו לאדם בשעת מיתה,איני והא רב כהנא הוה גני תותי פורייה דרב ושמעיה דסח וצחק ועשה צרכיו אמר דמי פומיה דרב כמאן דלא טעים ליה תבשילא אמר ליה כהנא פוק לאו אורח ארעא,לא קשיא כאן דצריך לרצויה הא דלא צריך לרצויה,(ירמיהו יג, יז) ואם לא תשמעוה במסתרים תבכה נפשי מפני גוה אמר רב שמואל בר איניא משמיה דרב מקום יש לו להקב"ה ומסתרים שמו מאי מפני גוה אמר רב שמואל בר יצחק מפני גאוותן של ישראל שניטלה מהם ונתנה לעובדי כוכבים ר' שמואל בר נחמני אמר מפני גאוותה של מלכות שמים,ומי איכא בכיה קמיה הקב"ה והאמר רב פפא אין עציבות לפני הקב"ה שנאמר (דברי הימים א טז, כז) הוד והדר לפניו עוז וחדוה במקומו לא קשיא הא בבתי גואי הא בבתי בראי,ובבתי בראי לא והא כתיב (ישעיהו כב, יב) ויקרא אדני ה' צבאות ביום ההוא לבכי ולמספד ולקרחה ולחגור שק שאני חרבן בית המקדש דאפילו מלאכי שלום בכו שנאמר (ישעיהו לג, ז) הן אראלם צעקו חוצה מלאכי שלום מר יבכיון:,(ירמיהו יג, יז) ודמע תדמע ותרד עיני דמעה כי נשבה עדר ה' אמר ר' אלעזר שלש דמעות הללו למה אחת על מקדש ראשון ואחת על מקדש שני ואחת על ישראל שגלו ממקומן ואיכא דאמרי אחת על ביטול תורה,בשלמא למאן דאמר על ישראל שגלו היינו דכתיב כי נשבה עדר ה' אלא למאן דאמר על ביטול תורה מאי כי נשבה עדר ה' כיון שגלו ישראל ממקומן אין לך ביטול תורה גדול מזה,תנו רבנן שלשה הקב"ה בוכה עליהן בכל יום על שאפשר לעסוק בתורה ואינו עוסק ועל שאי אפשר לעסוק בתורה ועוסק ועל פרנס המתגאה על הצבור,רבי הוה נקיט ספר קינות וקא קרי בגויה כי מטא להאי פסוקא (איכה ב, א) השליך משמים ארץ נפל מן ידיה אמר מאיגרא רם לבירא עמיקתא,רבי ורבי חייא הוו שקלי ואזלי באורחא כי מטו לההוא מתא אמרי איכא צורבא מרבנן הכא נזיל וניקביל אפיה אמרי איכא צורבא מרבנן הכא ומאור עינים הוא אמר ליה ר' חייא לרבי תיב את לא תזלזל בנשיאותך איזיל אנא ואקביל אפיה,תקפיה ואזל בהדיה כי הוו מיפטרי מיניה אמר להו אתם הקבלתם פנים הנראים ואינן רואין תזכו להקביל פנים הרואים ואינן נראין אמר ליה איכו השתא מנעתן מהאי בירכתא,אמרו ליה ממאן שמיעא לך מפרקיה דרבי יעקב שמיע לי דרבי יעקב איש כפר חיטייא הוה מקביל אפיה דרביה כל יומא כי קש א"ל לא נצטער מר דלא יכיל מר,אמר ליה מי זוטר מאי דכתיב בהו ברבנן (תהלים מט, י) ויחי עוד לנצח לא יראה השחת כי יראה חכמים ימותו ומה הרואה חכמים במיתתן יחיה בחייהן על אחת כמה וכמה,רב אידי אבוה דרבי יעקב בר אידי הוה רגיל דהוה אזיל תלתא ירחי באורחא וחד יומא בבי רב והוו קרו ליה רבנן בר בי רב דחד יומא חלש דעתיה קרי אנפשיה (איוב יב, ד) שחוק לרעהו אהיה וגו' א"ל ר' יוחנן במטותא מינך לא תעניש להו רבנן,נפק ר' יוחנן לבי מדרשא ודרש (ישעיהו נח, ב) ואותי יום יום ידרשון ודעת דרכי יחפצון וכי ביום דורשין אותו ובלילה אין דורשין אותו אלא לומר לך כל העוסק בתורה אפי' יום אחד בשנה מעלה עליו הכתוב כאילו עסק כל השנה כולה,וכן במדת פורענות דכתיב (במדבר יד, לד) במספר הימים אשר תרתם את הארץ וכי ארבעים שנה חטאו והלא ארבעים יום חטאו אלא לומר לך כל העובר עבירה אפי' יום אחד בשנה מעלה עליו הכתוב כאילו עבר כל השנה כולה:,אי זהו קטן כל שאינו יכול לרכוב על כתפו של אביו: מתקיף לה רבי זירא 5b. bis not fromamong bthem. The Sages said to Rava: Master, you are not subject toHis bhidingof the bface,as your prayers are heard, band you are not subject to: “And they shall be devoured,”as the authorities take nothing from you. bHe said to them: Do you know how manygifts bI send in private to the house of King Shapur?Although it might seem that the monarchy does not take anything from me, in actuality I am forced to give many bribes. bEven so, the Sages looked uponRava with suspicion. bIn the meantime,messengers bfrom the house of King Shapur sentfor him band imprisoned himto extort more money from him. Rava bsaid: This is as it is taughtin a ibaraitathat bRabban Shimon ben Gamliel said: Wherever the Sages looked uponsomeone, it resulted in beither death or poverty. /b,With regard to the verse: b“And I will hide my face in that day”(Deuteronomy 31:18), bRava saidthat bthe Holy One, Blessed be He, said: Even though I hid my face from themand My Divine Presence is not revealed, nevertheless: b“I speak with him in a dream”(Numbers 12:6). bRav Yosef said: His hand is outstretched,guarding bover us, as it is stated: “And I have covered you in the shadow of my hand”(Isaiah 51:16).,The Gemara relates: bRabbi Yehoshua ben Ḥaya was standing inthe bhouse of the Caesar. A certain heretic,who was also present, bgestured to him,indicating that his was bthe nation whose Master,God, bturned His faceaway bfrom it.Rabbi Yehoshua bgestured to himthat bHis hand is outstretched over usin protection. bThe Caesar said to Rabbi Yehoshua: What did he gesture to you,and how did you respond? He replied: He indicated that mine is bthe nation whose Master turned His face from it, and I gestured to himthat bHis hand is outstretched over us. /b,The members of the Caesar’s household bsaid to that heretic: What did you gesture to him?He said to them: I gestured that his is bthe nation whose Master has turnedHis face bfrom it.They asked: bAnd what did he gesture to you?He said to them: bI don’t know;I did not understand. bThey said:How can ba man who does not know whatothers bgesture to himdare to bgesture in the presence of the king? They took him out and killed him. /b,The Gemara relates: bWhen Rabbi Yehoshua ben Ḥaya was dying, the Sages said to him: What will become of us, fromthe threat of bthe heretics,when there is no scholar like you who can refute them? bHe said to themthat the verse states: “Is wisdom no more in Teiman? bHas counsel perished from the prudent? Has their wisdom vanished?”(Jeremiah 49:7). He explained: bSince counsel has perished from the prudent,from the Jewish people, the bwisdom of the nations of the world has vanishedas well, and there will be no superior scholars among them., bAnd if you wish, sayinstead that the same idea can be derived bfrom here: “And he said: Let us take our journey, and let us go, and I will go corresponding to you”(Genesis 33:12). Just as the Jewish people rise and fall, so too, the nations of the world simultaneously rise and fall, and they will never have an advantage.,The Gemara relates that bRabbi Ila was ascending the stairs in the house of Rabba bar Sheila,a children’s teacher. bHe heard a child who was readinga verse out loud: b“For, lo, He Who forms the mountains, and creates the wind, and declares to man what is his speech”(Amos 4:13). Rabbi Ila bsaid:With regard to ba servant whose master declares to him what is hisproper bspeech, is there a remedy for him?The Gemara asks. bWhatis the meaning of the phrase: b“What is his speech”? Rav said: Even frivolous speech that is between a man and his wifebefore engaging in relations bis declared to a person at the time of death,and he will have to account for it.,The Gemara asks: bIs that so?Is it prohibited for a man to speak in this manner with his wife? bWasn’t Rav Kahana lying beneath Rav’s bed, and he heardRav bchatting and laughingwith his wife, band performing his needs,i.e., having relations with her. Rav Kahana bsaidout loud: bThe mouth of Rav is likeone who bhas never eaten a cooked dish,i.e., his behavior is lustful. Rav bsaid to him: Kahana, leave, asthis is bnot proper conduct.This shows that Rav himself engaged in frivolous talk before relations.,The Gemara answers: This is bnot difficult. Here,where this type of speech is permitted, it is referring to a situation bwhere he must appeasehis wife before relations, and therefore this speech is appropriate. However, bthisstatement, that it is prohibited, is referring to a situation bwhere he doesn’t need to appease her.In these circumstances, it is prohibited to engage in excessively lighthearted chatter with one’s wife.,The verse states: b“But if you will not hear it, my soul shall weep in secret [ ibemistarim /i] for your pride”(Jeremiah 13:17). bRav Shmuel bar Inya said in the name of Rav: The Holy One, Blessed be He, has a placewhere He cries, band its name is Mistarim. Whatis the meaning of b“for your pride”? Rav Shmuel bar Yitzḥak said:God cries bdue to the pride of the Jewish people, which was taken from them and given tothe gentile bnations. Rav Shmuel bar Naḥmani said:He cries bdue to the pride of the kingdom of Heaven,which was removed from the world.,The Gemara asks: bBut is there crying before the Holy One, Blessed be He? Didn’t Rav Pappa say: There is no sadness before the Holy One, Blessed be He, as it is stated: “Honor and majesty are before Him; strength and gladness are in His place”(I Chronicles 16:27)? The Gemara responds: This is bnot difficult. Thisstatement, that God cries, is referring to bthe innermost chambers,where He can cry in secret, whereas bthisstatement, that He does not cry, is referring to bthe outer chambers. /b,The Gemara asks: bAnd doesn’tGod cry bin the outer chambers? Isn’t it written: “And on that day the Lord, the God of hosts, called to weeping, and to mourning, and to baldness, and to girding with sackcloth”(Isaiah 22:12)? The Gemara responds: bThe destruction of the Temple is different, as even the angels of peace cried, as it is stated: “Behold, their valiant ones cry without; the angels of peace weep bitterly”(Isaiah 33:7).,The verse continues: b“And my eye shall weep sore, and run down with tears, because the Lord’s flock is carried away captive”(Jeremiah 13:17). bRabbi Elazar said: Why these threereferences to btearsin the verse? bOneis bfor the First Temple; oneis bfor the Second Temple; and oneis bfor the Jewish people who were exiled from their place. And there arethose bwho say:The last boneis bforthe unavoidable bderelictionof the study of bTorahin the wake of the exile.,The Gemara asks: bGranted, according to the one who saidthat the last tear is bfor the Jewish people who were exiled, this is as it is written: “Because the Lord’s flock is carried away captive.” However, according to the one who saidthat this tear is bfor the derelictionof the study of bTorah, whatis the meaning of: b“Because the Lord’s flock is carried away captive”?The Gemara answers: bSince the Jewish people were exiled from their place, there is no greaterinvoluntary bderelictionof the study of bTorah thanthat which was caused by bthis. /b, bThe Sages taughtthat there are bthreetypes of people bfor whom the Holy One, Blessed be He, cries every day: Forone bwho is able to engage in Torahstudy band does not engagein it; band forone bwho is unable to engage in Torahstudy and nevertheless he endeavors and bengagesin it; band for a leader who lords over the community. /b,The Gemara relates: bRabbiYehuda HaNasi bwas holdingthe bbook of Lamentations and was reading from it. When he reached the verse: “He has cast down from heaven to earththe beauty of Israel” (Lamentations 2:1), in his distress the book bfell from his hand. He said: From a high roof to a deep pit,i.e., it is terrible to tumble from the sky to the ground.,§ The Gemara relates: bRabbiYehuda HaNasi band Rabbi Ḥiyya were walking along the road. When they arrived at a certain city, they said: Is there a Torah scholar here whom wecan bgo and greet?The people of the city bsaid: There is a Torah scholar here but he is blind. Rabbi Ḥiyya said to RabbiYehuda HaNasi: bYou sithere; bdo not demean yourdignified status as iNasi /ito visit someone beneath your stature. bI will go and greet him. /b,Rabbi Yehuda HaNasi bgrabbed him and went with himanyway, and together they greeted the blind scholar. bWhen they were leaving him, he said to them: You greetedone who is bseen and does not see; may you be worthy to greetthe One Who bsees and is not seen.Rabbi Yehuda HaNasi bsaid toRabbi Ḥiyya: bNow, ifI had listened to you and not gone to greet him, byou would have prevented me from receiving this blessing. /b, bThey said tothe blind scholar: bFrom whom did you hearthat we are worthy of this blessing? He said to them: bI heardit bfrom the instruction of Rabbi Ya’akov, as Rabbi Ya’akov of the village of Ḥitiyya would greet his teacher every day. WhenRabbi Ya’akov bgrew elderly,his teacher bsaid to him: Do not despair, my Master, that my Master is unableto make the effort to greet me. It is better that you should not visit me.,Rabbi Ya’akov bsaid to him: Is ita bminormatter, bthat which is written about the Sages: “That he should still live always, that he should not see the pit. For he sees that wise men die”(Psalms 49:10–11)? In this regard an ia fortiorireference applies: bJust as one who sees Sages in their death will live, all the more soone who sees them bin their lifetime.From here the blind scholar learned the importance of greeting Torah scholars, which is why he blessed the Sages who came to greet him.,The Gemara relates: bRav Idi, father of Rabbi Ya’akov bar Idi, would regularly travel three months on the roadto reach the study hall bandas he would immediately travel back again to arrive home for the festival of iSukkot /i, he spent only bone day in the school of Rav. And the Sages woulddisparagingly bcall him: A studentof Torah bfor one day. He was offendedand breadthe following verse babout himself: “I am as one that is a laughingstock to his neighbor,a man who calls upon God, and He answers him” (Job 12:4). bRabbi Yoḥa said to him: Please do not punish the Sages,i.e., do not take offense and be harsh with them, as this will cause them to be punished by God., bRabbi Yoḥa leftRav Idi and went bto the study hall and taught: “Yet they seek Me daily, and delight to know My ways”(Isaiah 58:2). bBut isit possible that only bduring the day they seek Him and at night they do not seek Him?What is the meaning of daily? bRather,this verse comes bto say to youthat with regard to banyone who engages in Torahstudy beven one day a year, the verse ascribes himcredit bas though he engagedin Torah study bthe entire year. /b, bAnd the sameapplies bto the attribute of punishment, as it is written: “After the number of the days in which you spied out the land,even forty days, for every day a year, shall you bear your iniquities” (Numbers 14:34). bBut did they sinfor bforty years? Didn’t they sinfor only bforty days? Rather,this comes bto say to youthat banyone who transgresses a sin even one day a year, the verse ascribes himliability bas though he transgressed the entire year. /b,§ The mishna taught: bWho is a minorwho is exempt from the mitzva of appearance in the Temple? bAnychild bwho is unable to ride on his father’s shouldersand ascend from Jerusalem to the Temple Mount. bRabbi Zeira strongly objects to this: /b
57. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE)

39b. חמצן עד יום מותו,אמר רבה בר (בר) שילא מאי קרא (תהלים עא, ד) אלהי פלטני מיד רשע מכף מעול וחומץ רבא אמר מהכא (ישעיהו א, יז) למדו היטב דרשו משפט אשרו חמוץ אשרו חמוץ ואל תאשרו חומץ,תנו רבנן אותה שנה שמת בה שמעון הצדיק אמר להם בשנה זו הוא מת אמרו לו מניין אתה יודע אמר להם בכל יום הכפורים היה מזדמן לי זקן אחד לבוש לבנים ועטוף לבנים נכנס עמי ויצא עמי והיום נזדמן לי זקן אחד לבוש שחורים ועטוף שחורים נכנס עמי ולא יצא עמי אחר הרגל חלה שבעה ימים ומת,ונמנעו אחיו הכהנים מלברך בשם,ת"ר ארבעים שנה קודם חורבן הבית לא היה גורל עולה בימין ולא היה לשון של זהורית מלבין ולא היה נר מערבי דולק,והיו דלתות ההיכל נפתחות מאליהן עד שגער בהן רבן יוחנן בן זכאי אמר לו היכל היכל מפני מה אתה מבעית עצמך יודע אני בך שסופך עתיד ליחרב וכבר נתנבא עליך זכריה בן עדוא (זכריה יא, א) פתח לבנון דלתיך ותאכל אש בארזיך,אמר רבי יצחק בן טבלאי למה נקרא שמו לבנון שמלבין עונותיהן של ישראל,אמר רב זוטרא בר טוביה למה נקרא שמו יער דכתיב (מלכים א י, יז) בית יער הלבנון לומר לך מה יער מלבלב אף בית המקדש מלבלב דאמר רב הושעיא בשעה שבנה שלמה בית המקדש נטע בו כל מיני מגדים של זהב והיו מוציאין פירות בזמניהן וכיון שהרוח מנשבת בהן היו נושרין פירותיהן שנאמר (תהלים עב, טז) ירעש כלבנון פריו ומהן היתה פרנסה לכהונה,וכיון שנכנסו עובדי כוכבים להיכל יבשו שנאמר (נחום א, ד) ופרח לבנון אומלל ועתיד הקב"ה להחזירה לנו שנאמר (ישעיהו לה, ב) פרוח תפרח ותגל אף גילת ורנן כבוד הלבנון נתן לה,נתנן על שני השעירים תנו רבנן עשר פעמים מזכיר כהן גדול את השם בו ביום ג' בוידוי ראשון ושלשה בוידוי שני ושלשה בשעיר המשתלח ואחד בגורלות,וכבר אמר השם ונשמע קולו ביריחו אמר רבה בר בר חנה מירושלים ליריחו עשרה פרסאות,וציר דלתות ההיכל נשמע בשמונה תחומי שבת עזים שביריחו היו מתעטשות מריח הקטורת נשים שביריחו אינן צריכות להתבשם מריח קטורת כלה שבירושלים אינה צריכה להתקשט מריח קטורת,אמר רבי (יוסי בן דולגאי) עזים היו לאבא בהרי (מכמר) והיו מתעטשות מריח הקטורת אמר רבי חייא בר אבין אמר רבי יהושע בן קרחה סח לי זקן אחד פעם אחת הלכתי לשילה והרחתי ריח קטורת מבין כותליה,אמר ר' ינאי עליית גורל מתוך קלפי מעכבת הנחה אינה מעכבת ורבי יוחנן אמר אף עלייה אינה מעכבת,אליבא דרבי יהודה דאמר דברים הנעשין בבגדי לבן מבחוץ לא מעכבא כולי עלמא לא פליגי דלא מעכבא כי פליגי אליבא דר' נחמיה מ"ד מעכבא כר' נחמיה ומאן דאמר לא מעכבא הני מילי עבודה הגרלה לאו עבודה היא,איכא דאמרי,אליבא דרבי נחמיה דאמר מעכבא כולי עלמא לא פליגי דמעכבא,כי פליגי אליבא דר' יהודה מאן דאמר לא מעכבא כרבי יהודה ומאן דאמר מעכבא שאני הכא דתנא ביה קרא אשר עלה אשר עלה תרי זימני,מיתיבי מצוה להגריל ואם לא הגריל כשר,בשלמא להך לישנא דאמרת אליבא דרבי יהודה כולי עלמא לא פליגי דלא מעכבא הא מני רבי יהודה היא 39b. ba robber [ iḥamtzan /i] until the day of his death. /b, bRabba bar bar Sheila said: What is the versethat indicates that a iḥamtzanis a robber? The verse states: b“O, my God, rescue me out of the hand of wicked, out of the hand of the unrighteous and robbing man [ iḥometz /i]”(Psalms 71:4). bRava said: From here: “Learn to do well, seek justice, strengthen the robbed [ iḥamotz /i]”(Isaiah 1:17), which teaches that one should bstrengthen the robbed, but not strengthen the robber. /b,§ bThe Sages taught:During bthe year in which Shimon HaTzaddik died, he said to them,his associates: bIn this year, he will die,euphemistically referring to himself. bThey said to him: How do you know? He said to them:In previous years, bon every Yom Kippur,upon entering the Holy of Holies, bI was met,in a prophetic vision, bby an old man who was dressed in white, andhis head was bwrapped up in white,and bhe would enterthe Holy of Holies bwith me, and he would leave with me. But today, I was met by an old man who was dressed in black, andhis head was bwrapped up in black,and bhe enteredthe Holy of Holies bwith me,but bhe did not leave with me.He understood this to be a sign that his death was impending. Indeed, bafter the festivalof iSukkot /i, bhe was ill for seven days and died. /b,Without the presence of Shimon HaTzaddik among them, the Jewish people were no longer worthy of the many miracles that had occurred during his lifetime. For this reason, following his death, bhis brethren, the priests, refrained from blessingthe Jewish people bwith theexplicit bname of Godin the priestly blessing., bThe Sages taught:During the tenure of Shimon HaTzaddik, the lot for God always arose in the High Priest’s right hand; after his death, it occurred only occasionally; but during the bforty years prior to the destruction of theSecond bTemple,the blotfor God bdid not arise in theHigh Priest’s brighthand at all. So too, bthe strip of crimsonwool that was tied to the head of the goat that was sent to Azazel bdid not turn white, and the westernmost lampof the candelabrum bdid not burncontinually., bAnd the doors of the Sanctuary opened by themselvesas a sign that they would soon be opened by enemies, buntil Rabban Yoḥa ben Zakkai scolded them. He said tothe Sanctuary: bSanctuary, Sanctuary, why do you frighten yourselfwith these signs? bI know about you that you will ultimately be destroyed, and Zechariah, son of Ido, has already prophesied concerning you: “Open your doors, O Lebanon, that the fire may devour your cedars”(Zechariah 11:1), Lebanon being an appellation for the Temple., bRabbi Yitzḥak ben Tavlai said: Why isthe Temple bcalled Lebanon [ iLevanon /i]? Because it whitens [ imalbin /i] the Jewish people’s sins,alluded to by the root ilavan /i, meaning white., bRav Zutra bar Toviya said: Why isthe Temple bcalled: Forest, as it is written: “The house of the forest of Lebanon”(I Kings 10:17)? bTo tell you: Just as a forest blooms, so too the Temple blooms. As Rav Hoshaya said: When Solomon built the Temple, he planted in it all kinds of sweet fruittrees made bof gold, andmiraculously these bbrought forth fruit in their season. And when the wind blew upon them, their fruit would fall off, as it is stated: “May his fruits rustle like Lebanon”(Psalms 72:16). bAnd throughselling these golden fruits to the public, bthere was a source of income for the priesthood. /b, bBut once thegentile bnations entered the Sanctuarythe golden trees bwithered, as it states “And the blossoms of Lebanon wither”(Nahum 1:4). bAnd in the futurehour of redemption, bthe Holy One, Blessed be He, will restorethem bto us as it is stated: “It shall blossom abundantly, it shall also rejoice and shout, the glory of Lebanon will be given to it”(Isaiah 35:2).,§ The mishna states that after selecting the two lots, the High Priest bplacesthem bupon the two goats.Upon placing the lot for God upon the appropriate goat, he says: For God, as a sin-offering. This is just one of the occasions on which he mentions God’s name, as bthe Sages taughtin the iTosefta( iYoma2:2): bThe High Priest mentions the nameof God bten times on that day: Threetimes bduring the first confession; and threetimes bduring the second confession,over the bull; band threetimes when he confesses over bthe scapegoatto Azazel; band onetime bwith the lots,when placing the lot for God upon the goat., bAnd there alreadywas an incident when the High Priest bsaid the nameof God and bhis voicewas so strong that it bwas heardeven bin Jericho. Rabba bar bar Ḥana said:The distance bfrom Jerusalem to Jericho is ten parasangs.Despite the great distance, his voice was miraculously heard there.,The Gemara describes similar miracles in which events in the Temple were sensed a great distance away. bAndthe sound of bthe doors of the Sanctuaryopening bwas heardfrom a distance of beight Shabbat limits,which is eight imil /i. Furthermore, bgoats that were in Jericho would sneeze fromsmelling bthe fragrance of the incensethat burned in the Temple; the bwomen that were in Jericho did not need to perfume themselves,since they were perfumed by the bfragranceof the bincense,which reached there; ba bride that was in Jerusalem did not need to adorn herselfwith perfumes, since she was perfumed by the bfragranceof the bincense,which filled the air of Jerusalem., bRabbi Yosei ben Dolgai said: Father had goats in the hills of Mikhmar,a district some distance from Jerusalem, band they would sneeze fromsmelling bthe fragrance of the incense.Similarly, bRabbi Ḥiyya bar Avin saidthat bRabbi Yehoshua ben Korḥa said: An old man reported to me: One time I went tothe ruins of the Tabernacle in bShiloh, and I smelled the smell of the incense from between its walls.The Tabernacle stood there during the period of the Judges, and more than a thousand years had passed since its destruction.,§ bRabbi Yannai said:The bdrawing of the lot from inside the receptacle is an indispensablepart of the service, as it determines which goat will be for God and which for Azazel. However, the actual bplacingof the lots upon the goats bis not indispensable. And Rabbi Yoḥa said: Eventhe bdrawing of the lotsfrom inside the receptacle bis not indispensable,since the High Priest may designate the goats himself, without employing the lottery.,The Gemara explains the dispute: bIn accordance withthe opinion of bRabbi Yehuda, who saidthat bmatters that are performed inthe bwhite garments outsideof the Holy of Holies bare not indispensable, everyone agrees thatthe drawing of the lots bis not indispensable,since it is held outside the Holy of Holies. bWhen they disagree, it is in accordance withthe opinion of bRabbi Neḥemya.He holds that all matters performed in the white garments, even those performed outside the Holy of Holies, are indispensable. bThe one who saidthe drawing of the lots bis indispensableholds bin accordance withthe straightforward application of the principle of bRabbi Neḥemya. And the one who saidthe drawing of the lots bis not indispensableclaims that bthisprinciple bappliesonly with regard btomatters that are classified as a Temple bservice.The bdrawing of the lots is nota Temple bservice,therefore it is indispensable, even according to Rabbi Neḥemya’s principle., bSome saya different version of the dispute:, bIn accordance withthe opinion of bRabbi Neḥemya, who saidthat all matters performed in the white garments, even those performed outside the Holy of Holies, are bindispensable, everyone agrees thatthe drawing of the lots bis indispensable. /b, bWhen they disagree, it is in accordance withthe opinion of bRabbi Yehuda,who holds that matters that are performed in the white garments outside of the Holy of Holies are not indispensable. bThe one who saidthat the drawing of the lots bis not indispensableholds bin accordance withthe straightforward application of the principle of bRabbi Yehuda. And the one who saidthat the drawing of the lots bis indispensableclaims that although Rabbi Yehuda’s principle is generally true, bit is different here,in the case of the lottery, bbecause the verse repeatedthe phrase b“which came up”(Leviticus 16:9) b“which came up”(Leviticus 16:10) btwo times.In the laws of sacrifices, a repeated phrase indicates the matter is indispensable.,The Gemara braises an objectionfrom that which was taught in a ibaraita /i: bIt is a mitzva to drawthe lots, band ifthe High Priest bdid not draw the lotsbut instead designated the goats without using the lots, the designation bis valid. /b,The Gemara considers the opinion presented in the ibaraita /i: bGranted, according to thatfirst bversionof the dispute, bin which you said: In accordance withthe opinion of bRabbi Yehuda everyone,i.e., Rabbi Yannai and Rabbi Yoḥa, bagrees thatthe drawing of the lots bis not indispensable,in accordance with bwhoseopinion bis this ibaraitataught? bIt isin accordance with the opinion of bRabbi Yehuda,according to all opinions.
58. Eusebius of Caesarea, Preparation For The Gospel, 9.39.5 (3rd cent. CE - 4th cent. CE)

59. Anon., Apostolic Constitutions, 7.45 (4th cent. CE - 4th cent. CE)

60. Anon., 3 Baruch, 1.1

61. Anon., Leges Publicae, 1.13.41, 2.2

62. Anon., 4 Baruch, 3.2, 3.4-3.9, 3.11-3.12, 3.14, 4.4, 4.11, 5.9, 6.1-6.2, 6.7-6.14, 6.16-6.19, 6.22, 7.1-7.13, 7.17-7.18, 7.22-7.31, 8.1-8.3, 8.5, 8.7-8.8, 9.1-9.5, 9.13, 9.16, 9.18

3.2. And behold, there came a sound of trumpets; and angels emerged fromheaven holding torches in their hands, and they set them on the wallsof the city. 3.4. And Jeremiah besought the angels, saying: I beseech you, do not destroy the city yet, until I say something to the Lord. 3.5. And the Lord spoke to the angels, saying: Do not destroy the city until I speak to my chosen one, Jeremiah. 3.6. Then Jeremiah spoke, saying: I beg you, Lord, bid me to speak in your presence. 3.7. And the Lord said: Speak, my chosen one Jeremiah. 3.8. And Jeremiah said: Behold, Lord, now we know that you are delivering the city into the hands of its enemies, and they will take the people away to Babylon. What do you want me to do with the holy vessels of the temple service? 3.11. Guard the vessels of the temple service until the gathering of the beloved. 3.12. And Jeremiah spoke, saying: I beseech you, Lord, show me what I should do for Abimelech the Ethiopian, for he has done many kindnesses to your servant Jeremiah. 3.14. And the Lord said to Jeremiah: Send him to the vineyard of Agrippa, and I will hide him in the shadow of the mountain until I cause the people to return to the city. 4.4. But taking the keys of the temple, Jeremiah went outside the city andthrew them away in the presence of the sun, saying: I say to you, Sun, take the keys of the temple of God and guard them until the day in which the Lord asks you for them. 4.11. When he had said this, Baruch departed from the city, weeping andsaying: Grieving because of you, Jerusalem, I went out from you. 5.9. This is not the city Jerusalem -- and I have lost my way because I came by the mountain road when I arose from my sleep; and since my head was heavy because I did not get enough sleep, I lost my way. 6.1. After this, Abimelech went out of the city and prayed to the Lord. 6.2. And behold, an angel of the Lord came and took him by the right handand brought him back to where Baruch was sitting, and he found him ina tomb. 6.7. Revive in your tabernacle, in your virginal faith, and believe that you will live! 6.8. Look at this basket of figs -- for behold, they are 66 years old and have not become shrivelled or rotten, but they are dripping milk. 6.9. So it will be with you, my flesh, if you do what is commanded you by the angel of righteousness. 6.10. He who preserved the basket of figs, the same will again preserve you by his power. 6.11. When Baruch had said this, he said to Abimelech: Stand up and let us pray that the Lord may make known to us how we shall be able to send to Jeremiah in Babylon the report about the shelter provided for you on the way. 6.12. And Baruch prayed, saying: Lord God, our strength is the elect light which comes forth from your mouth. 6.13. We beseech and beg of your goodness -- you whose great name no one is able to know -- hear the voice of your servants and let knowledge come into our hearts. 6.13. These, then, are the words which the Lord, the God of Israel, spoke, who led us out of Egypt, out of the great furnace: Because you did not keep my ordices, but your heart was lifted up, and you were haughty before me, in anger and wrath I delivered you to the furnace in Babylon. 6.14. What shall we do, and how shall we send this report to Jeremiah in Babylon? 6.16. Therefore, write in a letter: Say to the children of Israel: Let the stranger who comes among you be set apart and let 15 days go by; and after this I will lead you into your city, says the Lord. 6.17. He who is not separated from Babylon will not enter into the city; and I will punish them by keeping them from being received back by the Babylonians, says the Lord. 6.18. And when the angel had said this, he departed from Baruch. 6.19. And Baruch sent to the market of the gentiles and got papyrus and inkand wrote a letter as follows: Baruch, the servant of God, writes to Jeremiah in the captivity of Babylon: 6.22. And he sent his angel to me, and he told me these words which I send to you. 7.1. And Baruch got up and departed from the tomb and found the eaglesitting outside the tomb. 7.2. And the eagle said to him in a human voice: Hail, Baruch, steward of the faith. 7.3. And Baruch said to him: You who speak are chosen from among all the birds of heaven, for this is clear from the gleam of your eyes; tell me, then, what are you doing here? 7.4. And the eagle said to him: I was sent here so that you might through me send whatever message you want. 7.5. And Baruch said to him: Can you carry this message to Jeremiah in Babylon? 7.6. And the eagle said to him: Indeed, it was for this reason I was sent. 7.7. And Baruch took the letter, and 15 figs from Abimelech's basket, andtied them to the eagle's neck and said to him: I say to you, king of the birds, go in peace with good health and carry the message for me. 7.8. Do not be like the raven which Noah sent out and which never came back to him in the ark; but be like the dove which, the third time, brought a report to the righteous one. 7.9. So you also, take this good message to Jeremiah and to those in bondage with him, that it may be well with you-take this papyrus to the people and to the chosen one of God. 7.10. Even if all the birds of heaven surround you and want to fight with you, struggle -- the Lord will give you strength. 7.11. And do not turn aside to the right or to the left, but straight as a speeding arrow, go in the power of God, and the glory of the Lord will be with you the entire way. 7.12. Then the eagle took flight and went away to Babylon, having theletter tied to his neck; and when he arrived he rested on a postoutside the city in a desert place. 7.13. And he kept silent until Jeremiah came along, for he and some of thepeople were coming out to bury a corpse outside the city. 7.17. And when Jeremiah heard this, he glorified God; and he went andgathered together the people along with their wives and children, andhe came to where the eagle was. 7.18. And the eagle came down on the corpse, and it revived. 7.22. And when the people heard it, they wept and put dust on their heads,and they said to Jeremiah: Deliver us and tell us what to do that we may once again enter our city. 7.23. And Jeremiah answered and said to them: Do whatever you heard from the letter, and the Lord will lead us into our city. 7.24. And Jeremiah wrote a letter to Baruch, saying thus: My beloved son, do not be negligent in your prayers, beseeching God on our behalf, that he might direct our way until we come out of the jurisdiction of this lawless king. 7.25. For you have been found righteous before God, and he did not let you come here, lest you see the affliction which has come upon the people at the hands of the Babylonians. 7.26. For it is like a father with an only son, who is given over for punishment; and those who see his father and console him cover his face, lest he see how his son is being punished, and be even more ravaged by grief. 7.27. For thus God took pity on you and did not let you enter Babylon lest you see the affliction of the people. 7.28. For since we came here, grief has not left us, for 66 years today. 7.29. For many times when I went out I found some of the people hung up by king Nebuchadnezzar, crying and saying:"Have mercy on us, God-ZAR! 7.30. When I heard this, I grieved and cried with two-fold mourning, not only because they were hung up, but because they were calling on a foreign God, saying "Have mercy on us. 7.31. But I remembered days of festivity which we celebrated in Jerusalem before our captivity; and when I remembered, I groaned, and returned to my house wailing and weeping. 8.1. And the day came in which the Lord brought the people out of Babylon. 8.2. And the Lord said to Jeremiah: Rise up -- you and the people -- and come to the Jordan and say to the people: Let anyone who desires the Lord forsake the works of Babylon. 8.3. As for the men who took wives from them and the women who took husbands from them -- those who listen to you shall cross over, and you take them into Jerusalem; but those who do not listen to you, do not lead them there. 8.5. As he told them the words that the Lord had spoken to him, half ofthose who had taken spouses from them did not wish to listen toJeremiah, but said to him: We will never forsake our wives, but we will bring them back with us into our city. 8.7. And Jeremiah and Baruch and Abimelech stood up and said: No man joined with Babylonians shall enter this city! 8.8. And they said to one another: Let us arise and return to Babylon to our place --And they departed. 9.1. Now those who were with Jeremiah were rejoicing and offeringsacrifices on behalf of the people for nine days. 9.2. But on the tenth, Jeremiah alone offered sacrifice. 9.3. And he prayed a prayer, saying: Holy, holy, holy, fragrant aroma of the living trees, true light that enlightens me until I ascend to you; 9.4. For your mercy, I beg you -- for the sweet voice of the two seraphim, I beg -- for another fragrant aroma. 9.5. And may Michael, archangel of righteousness, who opens the gates to the righteous, be my guardian (?) until he causes the righteous to enter. 9.13. And when they heard the voice they did not bury him, but stayedaround his tabernacle for three days saying, "when will he arise? 9.16. And the tree of life planted in the midst of paradise will cause all the unfruitful trees to bear fruit, and will grow and sprout forth. 9.18. And what is crimson will become white as wool -- the snow will be blackened -- the sweet waters will become salty, and the salty sweet, in the intense light of the joy of God.
63. Anon., Hebrew Apocalypse of Elijah, 5.2-5.5

64. Anon., Joseph And Aseneth, 14.2-14.3, 14.8, 16.15



Subjects of this text:

subject book bibliographic info
2 baruch Allison, 4 Baruch (2018) 10, 15, 60, 140, 338
2 maccabees Allison, 4 Baruch (2018) 264
3 baruch Allison, 4 Baruch (2018) 10, 60, 164, 172, 217
4 ezra Allison, 4 Baruch (2018) 60
abimelech/ebed-melech, baruch, as being like Allison, 4 Baruch (2018) 163
abimelech/ebed-melech, character and deeds of Allison, 4 Baruch (2018) 49, 139
abimelech/ebed-melech, grief of Allison, 4 Baruch (2018) 163
abimelech/ebed-melech, sleep of Allison, 4 Baruch (2018) 12, 217, 218, 221, 222, 230, 231
abimelech/ebed-melech Allison, 4 Baruch (2018) 13, 14, 15, 21, 35, 36, 60, 88, 131, 140, 141, 163, 166, 167, 172, 173, 175, 217, 218, 221, 222, 230, 231, 264, 268, 269, 286, 292
abraham, isaac, and jacob/patriarchs, abraham, testament of Allison, 4 Baruch (2018) 12
abraham, isaac, and jacob/patriarchs Allison, 4 Baruch (2018) 21, 35, 49, 264
abraham Allison, 4 Baruch (2018) 35, 49, 99, 264
aelia captiolina Allison, 4 Baruch (2018) 221
ages of the world Allison, 4 Baruch (2018) 156, 410
agrippa ii, agrippa, vineyard/estate of Allison, 4 Baruch (2018) 12, 49, 57, 60, 131, 164, 166, 173, 222, 230, 231
agrippa ii Allison, 4 Baruch (2018) 164
akiba Allison, 4 Baruch (2018) 139
alexander the great Schwartz, 2 Maccabees (2008) 160
angel Allison, 4 Baruch (2018) 21, 130, 131, 163, 264, 268, 286, 287, 292, 329, 330, 443
apocalypse/apocalyptic Allison, 4 Baruch (2018) 10
apostles Allison, 4 Baruch (2018) 443
archangel, commands of Allison, 4 Baruch (2018) 88
archangel, destroyer, as Allison, 4 Baruch (2018) 36, 88, 99, 139, 142
archangel, lord, of the Allison, 4 Baruch (2018) 99
archangel, righteous/righteousness of Allison, 4 Baruch (2018) 388
ark of the covenant Allison, 4 Baruch (2018) 139
armenian translation of 4 baruch Allison, 4 Baruch (2018) 173
dreams and visions, examples, apocrypha and non-apocalyptic pseudepigrapha Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 446
hanukkah, holiday of, name of Schwartz, 2 Maccabees (2008) 160
jeremiah Schwartz, 2 Maccabees (2008) 160
lawless Allison, 4 Baruch (2018) 139
letters/epistles Allison, 4 Baruch (2018) 10, 13, 14, 15, 21, 36, 167, 168, 264, 292, 330
life after death Allison, 4 Baruch (2018) 410
light Allison, 4 Baruch (2018) 21, 99, 279, 287, 329, 410
liturgical expressions/elements, long-sleepers, legends of Allison, 4 Baruch (2018) 217, 218
liturgical expressions/elements, luke, gospel of Allison, 4 Baruch (2018) 231, 279, 287
liturgical expressions/elements Allison, 4 Baruch (2018) 21
long-sleepers Van der Horst, Studies in Ancient Judaism and Early Christianity (2014) 260
marketplace of the gentiles Allison, 4 Baruch (2018) 57, 292
marriage Allison, 4 Baruch (2018) 292, 388
martyrdom and ascension of isaiah, matthew, gospel of Allison, 4 Baruch (2018) 221, 287
martyrdom and ascension of isaiah Allison, 4 Baruch (2018) 57, 156
memory Allison, 4 Baruch (2018) 361
messiah Allison, 4 Baruch (2018) 443
michael Allison, 4 Baruch (2018) 35, 330
midrash Allison, 4 Baruch (2018) 10, 36, 139
miracle Allison, 4 Baruch (2018) 10, 269, 292
moses Allison, 4 Baruch (2018) 21, 35, 172, 268, 338; Schwartz, 2 Maccabees (2008) 160
mount of olives Allison, 4 Baruch (2018) 163, 218, 443
nebuchadnezzar/king of the chaldeans Allison, 4 Baruch (2018) 35, 36, 49, 88, 172
new exodus Allison, 4 Baruch (2018) 21
nisan Allison, 4 Baruch (2018) 14
noah Allison, 4 Baruch (2018) 35
noahs flood Allison, 4 Baruch (2018) 35
obedience and disobedience Allison, 4 Baruch (2018) 264
papyrus Allison, 4 Baruch (2018) 330
parallelism/repetition Allison, 4 Baruch (2018) 130, 141, 142, 168, 173, 175, 197, 230, 231, 286, 287, 330, 354
phoenix, pillar, person as Allison, 4 Baruch (2018) 99
post-70 setting of 4 baruch Allison, 4 Baruch (2018) 21, 57, 60, 88, 140, 141, 264
prayer Allison, 4 Baruch (2018) 10, 15, 21, 35, 36, 49, 99, 156, 269, 279, 286, 410
priest and high priest Allison, 4 Baruch (2018) 49, 60, 141, 172
pseudo-philo Allison, 4 Baruch (2018) 13
rabbinic literature Schwartz, 2 Maccabees (2008) 160
repentance Allison, 4 Baruch (2018) 388
resurrection Allison, 4 Baruch (2018) 14, 166, 230, 264, 269, 279, 338, 443
reward Allison, 4 Baruch (2018) 264, 269
rewritten bible/scripture Allison, 4 Baruch (2018) 12, 13
righteousness/the righteous/the just Allison, 4 Baruch (2018) 410
romans/roman empire/rome Allison, 4 Baruch (2018) 88, 99, 140, 141, 164
sacrifice Allison, 4 Baruch (2018) 15, 49
samaria/samaritans Allison, 4 Baruch (2018) 14, 15, 338, 388
semitisms Allison, 4 Baruch (2018) 286
septuagint/septuagintism Allison, 4 Baruch (2018) 35, 36
seraphim Allison, 4 Baruch (2018) 21
seven sleepers of ephesus Allison, 4 Baruch (2018) 264, 279
sickness Allison, 4 Baruch (2018) 128, 173, 175, 231
sin/sinner, sin, forgiveness of Allison, 4 Baruch (2018) 49
sin/sinner Allison, 4 Baruch (2018) 13, 49, 131
sitting (posture) Allison, 4 Baruch (2018) 60, 140, 168, 172, 218, 361
sixty-six years Allison, 4 Baruch (2018) 13, 14, 218, 222, 230, 231, 264, 338
sodom and gomorrah, solomon, testament of Allison, 4 Baruch (2018) 60
solomon Schwartz, 2 Maccabees (2008) 160
son of god Allison, 4 Baruch (2018) 443
supercessionism Allison, 4 Baruch (2018) 57
symbolism Allison, 4 Baruch (2018) 173, 222
temple Van der Horst, Studies in Ancient Judaism and Early Christianity (2014) 260
temple (second), temple vessels' Schwartz, 2 Maccabees (2008) 160
temple in jerusalem, altar of Allison, 4 Baruch (2018) 49, 60, 142
temple in jerusalem, beauty of Allison, 4 Baruch (2018) 156
temple in jerusalem, destruction of Allison, 4 Baruch (2018) 21, 60, 88, 131, 140, 141, 142, 218
temple in jerusalem, holy of holies in Allison, 4 Baruch (2018) 60, 88
temple in jerusalem, instruments, vessels, furnishings in Allison, 4 Baruch (2018) 15, 36, 49, 60, 131, 139, 140, 141, 156, 163, 166
temple in jerusalem, keys of Allison, 4 Baruch (2018) 49, 60
temple in jerusalem, rebuilding/restoration of Allison, 4 Baruch (2018) 141
temple in jerusalem Allison, 4 Baruch (2018) 21, 35, 222
theodore psalter, theodosius, travel book of Allison, 4 Baruch (2018) 166, 218
theodore psalter Allison, 4 Baruch (2018) 218
title of 4 baruch Allison, 4 Baruch (2018) 10
titus Allison, 4 Baruch (2018) 141
tomb Allison, 4 Baruch (2018) 268
torah Allison, 4 Baruch (2018) 168, 287, 388
trees, living Allison, 4 Baruch (2018) 21
trumpets Allison, 4 Baruch (2018) 139
wilderness/desert Allison, 4 Baruch (2018) 338
yom kippur Allison, 4 Baruch (2018) 14
zedekiah Allison, 4 Baruch (2018) 60
zion Allison, 4 Baruch (2018) 35, 36, 49, 60, 361