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Tiresias: The Ancient Mediterranean Religions Source Database



479
Anon., 4 Ezra, 7.36


nanThen the pit of torment shall appear, and opposite it shall be the place of rest; and the furnace of hell shall be disclosed, and opposite it the paradise of delight.


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

59 results
1. Hebrew Bible, Song of Songs, 4.14 (9th cent. BCE - 3rd cent. BCE)

4.14. נֵרְדְּ וְכַרְכֹּם קָנֶה וְקִנָּמוֹן עִם כָּל־עֲצֵי לְבוֹנָה מֹר וַאֲהָלוֹת עִם כָּל־רָאשֵׁי בְשָׂמִים׃ 4.14. Spikenard and saffron, calamus and cinnamon, With all trees of frankincense; Myrrh and aloes, with all the chief spices.
2. Hebrew Bible, Exodus, 29.12 (9th cent. BCE - 3rd cent. BCE)

29.12. וְלָקַחְתָּ מִדַּם הַפָּר וְנָתַתָּה עַל־קַרְנֹת הַמִּזְבֵּחַ בְּאֶצְבָּעֶךָ וְאֶת־כָּל־הַדָּם תִּשְׁפֹּךְ אֶל־יְסוֹד הַמִּזְבֵּחַ׃ 29.12. And thou shalt take of the blood of the bullock, and put it upon the horns of the altar with thy finger; and thou shalt pour out all the remaining blood at the base of the altar."
3. Hebrew Bible, Genesis, 2.7, 2.8-3.24, 3.19, 28.15 (9th cent. BCE - 3rd cent. BCE)

2.7. וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃ 2.7. Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul."
4. Hebrew Bible, Leviticus, 4.19, 4.25, 4.30-4.31, 4.34-4.35 (9th cent. BCE - 3rd cent. BCE)

4.19. וְאֵת כָּל־חֶלְבּוֹ יָרִים מִמֶּנּוּ וְהִקְטִיר הַמִּזְבֵּחָה׃ 4.25. וְלָקַח הַכֹּהֵן מִדַּם הַחַטָּאת בְּאֶצְבָּעוֹ וְנָתַן עַל־קַרְנֹת מִזְבַּח הָעֹלָה וְאֶת־דָּמוֹ יִשְׁפֹּךְ אֶל־יְסוֹד מִזְבַּח הָעֹלָה׃ 4.31. וְאֶת־כָּל־חֶלְבָּהּ יָסִיר כַּאֲשֶׁר הוּסַר חֵלֶב מֵעַל זֶבַח הַשְּׁלָמִים וְהִקְטִיר הַכֹּהֵן הַמִּזְבֵּחָה לְרֵיחַ נִיחֹחַ לַיהוָה וְכִפֶּר עָלָיו הַכֹּהֵן וְנִסְלַח לוֹ׃ 4.34. וְלָקַח הַכֹּהֵן מִדַּם הַחַטָּאת בְּאֶצְבָּעוֹ וְנָתַן עַל־קַרְנֹת מִזְבַּח הָעֹלָה וְאֶת־כָּל־דָּמָהּ יִשְׁפֹּךְ אֶל־יְסוֹד הַמִּזְבֵּחַ׃ 4.35. וְאֶת־כָּל־חֶלְבָּה יָסִיר כַּאֲשֶׁר יוּסַר חֵלֶב־הַכֶּשֶׂב מִזֶּבַח הַשְּׁלָמִים וְהִקְטִיר הַכֹּהֵן אֹתָם הַמִּזְבֵּחָה עַל אִשֵּׁי יְהוָה וְכִפֶּר עָלָיו הַכֹּהֵן עַל־חַטָּאתוֹ אֲשֶׁר־חָטָא וְנִסְלַח לוֹ׃ 4.19. And all the fat thereof shall he take off from it, and make it smoke upon the altar." 4.25. And the priest shall take of the blood of the sin-offering with his finger, and put it upon the horns of the altar of burnt-offering, and the remaining blood thereof shall he pour out at the base of the altar of burnt-offering." 4.30. And the priest shall take of the blood thereof with his finger, and put it upon the horns of the altar of burnt-offering, and all the remaining blood thereof shall he pour out at the base of the altar." 4.31. And all the fat thereof shall he take away, as the fat is taken away from off the sacrifice of peace-offerings; and the priest shall make it smoke upon the altar for a sweet savour unto the LORD; and the priest shall make atonement for him, and he shall be forgiven." 4.34. And the priest shall take of the blood of the sin-offering with his finger, and put it upon the horns of the altar of burnt-offering, and all the remaining blood thereof shall he pour out at the base of the altar." 4.35. And all the fat thereof shall he take away, as the fat of the lamb is taken away from the sacrifice of peace-offerings; and the priest shall make them smoke on the altar, upon the offerings of the LORD made by fire; and the priest shall make atonement for him as touching his sin that he hath sinned, and he shall be forgiven."
5. Hebrew Bible, Numbers, 11.12 (9th cent. BCE - 3rd cent. BCE)

11.12. הֶאָנֹכִי הָרִיתִי אֵת כָּל־הָעָם הַזֶּה אִם־אָנֹכִי יְלִדְתִּיהוּ כִּי־תֹאמַר אֵלַי שָׂאֵהוּ בְחֵיקֶךָ כַּאֲשֶׁר יִשָּׂא הָאֹמֵן אֶת־הַיֹּנֵק עַל הָאֲדָמָה אֲשֶׁר נִשְׁבַּעְתָּ לַאֲבֹתָיו׃ 11.12. Have I conceived all this people? have I brought them forth, that Thou shouldest say unto me: Carry them in thy bosom, as a nursing-father carrieth the sucking child, unto the land which Thou didst swear unto their fathers?"
6. Hebrew Bible, Isaiah, 66.24 (8th cent. BCE - 5th cent. BCE)

66.24. וְיָצְאוּ וְרָאוּ בְּפִגְרֵי הָאֲנָשִׁים הַפֹּשְׁעִים בִּי כִּי תוֹלַעְתָּם לֹא תָמוּת וְאִשָּׁם לֹא תִכְבֶּה וְהָיוּ דֵרָאוֹן לְכָל־בָּשָׂר׃ 66.24. And they shall go forth, and look Upon the carcasses of the men that have rebelled against Me; For their worm shall not die, Neither shall their fire be quenched; And they shall be an abhorring unto all flesh. "
7. Hebrew Bible, Joshua, 4.14 (8th cent. BCE - 5th cent. BCE)

4.14. בַּיּוֹם הַהוּא גִּדַּל יְהוָה אֶת־יְהוֹשֻׁעַ בְּעֵינֵי כָּל־יִשְׂרָאֵל וַיִּרְאוּ אֹתוֹ כַּאֲשֶׁר יָרְאוּ אֶת־מֹשֶׁה כָּל־יְמֵי חַיָּיו׃ 4.14. On that day the LORD magnified Joshua in the sight of all Israel; and they feared him, as they feared Moses, all the days of his life."
8. Hebrew Bible, Ezekiel, 3.14, 38.22 (6th cent. BCE - 5th cent. BCE)

3.14. וְרוּחַ נְשָׂאַתְנִי וַתִּקָּחֵנִי וָאֵלֵךְ מַר בַּחֲמַת רוּחִי וְיַד־יְהוָה עָלַי חָזָקָה׃ 38.22. וְנִשְׁפַּטְתִּי אִתּוֹ בְּדֶבֶר וּבְדָם וְגֶשֶׁם שׁוֹטֵף וְאַבְנֵי אֶלְגָּבִישׁ אֵשׁ וְגָפְרִית אַמְטִיר עָלָיו וְעַל־אֲגַפָּיו וְעַל־עַמִּים רַבִּים אֲשֶׁר אִתּוֹ׃ 3.14. So a spirit lifted me up, and took me away; and I went in bitterness, in the heat of my spirit, and the hand of the LORD was strong upon me." 38.22. And I will plead against him with pestilence and with blood; and I will cause to rain upon him, and upon his bands, and upon the many peoples that are with him, an overflowing shower, and great hailstones, fire, and brimstone."
9. Lysias, Orations, 6.51 (5th cent. BCE - 4th cent. BCE)

10. Anon., 1 Enoch, 10.6, 18.15, 21.3-21.10, 38.2, 39.3-39.5, 45.3, 54.1-54.2, 54.6, 60.8, 71.1-71.5, 90.24-90.25, 91.9, 91.12-91.17, 93.1-93.10, 98.3, 99.6-99.9, 99.14, 100.7, 100.9, 102.4, 103.8, 104.9, 108.3-108.5 (3rd cent. BCE - 2nd cent. BCE)

21.3. a heaven above nor a firmly founded earth, but a place chaotic and horrible. And there I saw 21.4. even stars of the heaven bound together in it, like great mountains and burning with fire. Then 21.5. I said: 'For what sin are they bound, and on what account have they been cast in hither' Then said Uriel, one of the holy angels, who was with me, and was chief over them, and said: 'Enoch, why 21.6. dost thou ask, and why art thou eager for the truth These are of the number of the stars of heaven, which have transgressed the commandment of the Lord, and are bound here till ten thousand years 21.7. the time entailed by their sins, are consummated.' And from thence I went to another place, which was still more horrible than the former, and I saw a horrible thing: a great fire there which burnt and blazed, and the place was cleft as far as the abyss, being full of great descending columns of 21.8. fire: neither its extent or magnitude could I see, nor could I conjecture. Then I said: 'How 21.9. fearful is the place and how terrible to look upon!' Then Uriel answered me, one of the holy angels who was with me, and said unto me: 'Enoch, why hast thou such fear and affright' And 38.2. And when the Righteous One shall appear before the eyes of the righteous, Whose elect works hang upon the Lord of Spirits, And light shall appear to the righteous and the elect who dwell on the earth,Where then will be the dwelling of the sinners,And where the resting-place of those who have denied the Lord of Spirits It had been good for them if they had not been born. 39.3. And in those days a whirlwind carried me off from the earth, And set me down at the end of the heavens. 39.4. And there I saw another vision, the dwelling-places of the holy, And the resting-places of the righteous. 39.5. Here mine eyes saw their dwellings with His righteous angels, And their resting-places with the holy.And they petitioned and interceded and prayed for the children of men, And righteousness flowed before them as water,And mercy like dew upon the earth: Thus it is amongst them for ever and ever. 45.3. On that day Mine Elect One shall sit on the throne of glory And shall try their works, And their places of rest shall be innumerable.And their souls shall grow strong within them when they see Mine Elect Ones, And those who have called upon My glorious name: 54.1. And I looked and turned to another part of the earth, and saw there a deep valley with burning 54.1. on the earth and those who dwell under the ends of the heaven. And when they have recognized their unrighteousness which they have wrought on the earth, then by these shall they perish. 54.2. fire. And they brought the kings and the mighty, and began to cast them into this deep valley. 54.6. And Michael, and Gabriel, and Raphael, and Phanuel shall take hold of them on that great day, and cast them on that day into the burning furnace, that the Lord of Spirits may take vengeance on them for their unrighteousness in becoming subject to Satan and leading astray those who dwell on the earth.' 60.8. abysses of the ocean over the fountains of the waters. But the male is named Behemoth, who occupied with his breast a waste wilderness named Duidain, on the east of the garden where the elect and righteous dwell, where my grandfather was taken up, the seventh from Adam, the first 71.1. And it came to pass after this that my spirit was translated And it ascended into the heavens: And I saw the holy sons of God. They were stepping on flames of fire: Their garments were white [and their raiment], And their faces shone like snow. 71.1. And with them the Head of Days, His head white and pure as wool, And His raiment indescribable. 71.2. And I saw two streams of fire, And the light of that fire shone like hyacinth, And I fell on my face before the Lord of Spirits. 71.3. And the angel Michael [one of the archangels] seized me by my right hand, And lifted me up and led me forth into all the secrets, And he showed me all the secrets of righteousness. 71.4. And he showed me all the secrets of the ends of the heaven, And all the chambers of all the stars, and all the luminaries, Whence they proceed before the face of the holy ones. 71.5. And he translated my spirit into the heaven of heavens, And I saw there as it were a structure built of crystals, And between those crystals tongues of living fire. 90.24. And the judgement was held first over the stars, and they were judged and found guilty, and went to the place of condemnation, and they were cast into an abyss, full of fire and flaming, and full 90.25. of pillars of fire. And those seventy shepherds were judged and found guilty, and they were cast 91.9. And all the idols of the heathen shall be abandoned, And the temples burned with fire, And they shall remove them from the whole earth,And they (i.e. the heathen) shall be cast into the judgement of fire, And shall perish in wrath and in grievous judgement for ever. 91.12. And after that there shall be another, the eighth week, that of righteousness, And a sword shall be given to it that a righteous judgement may be executed on the oppressors, And sinners shall be delivered into the hands of the righteous. 91.13. And at its close they shall acquire houses through their righteousness, And a house shall be built for the Great King in glory for evermore 91.15. And after this, in the tenth week in the seventh part, There shall be the great eternal judgement, In which He will execute vengeance amongst the angels. 91.16. And the first heaven shall depart and pass away, And a new heaven shall appear, And all the powers of the heavens shall give sevenfold light. 91.17. And after that there will be many weeks without number for ever, And all shall be in goodness and righteousness, And sin shall no more be mentioned for ever. 93.1. And at its close shall be elected The elect righteous of the eternal plant of righteousness, To receive sevenfold instruction concerning all His creation. 93.3. And Enoch began to recount from the books and said: ' I was born the seventh in the first week, While judgement and righteousness still endured. 93.4. And after me there shall arise in the second week great wickedness, And deceit shall have sprung up; And in it there shall be the first end.And in it a man shall be saved; And after it is ended unrighteousness shall grow up, And a law shall be made for the sinners.And after that in the third week at its close A man shall be elected as the plant of righteous judgement, And his posterity shall become the plant of righteousness for evermore. 93.6. And after that in the fourth week, at its close, Visions of the holy and righteous shall be seen, And a law for all generations and an enclosure shall be made for them. 93.7. And after that in the fifth week, at its close, The house of glory and dominion shall be built for ever. 93.8. And after that in the sixth week all who live in it shall be blinded, And the hearts of all of them shall godlessly forsake wisdom.And in it a man shall ascend; And at its close the house of dominion shall be burnt with fire, And the whole race of the chosen root shall be dispersed. 93.9. And after that in the seventh week shall an apostate generation arise, And many shall be its deeds, And all its deeds shall be apostate. 98.3. Therefore they shall be wanting in doctrine and wisdom, And they shall perish thereby together with their possessions; And with all their glory and their splendour, And in shame and in slaughter and in great destitution, Their spirits shall be cast into the furnace of fire. 98.3. off your necks and slay you, and have no mercy upon you. Woe to you who rejoice in the tribulation of the righteous; for no grave shall be dug for you. Woe to you who set at nought the words of 99.7. And again I swear to you, ye sinners, that sin is prepared for a day of unceasing bloodshed. And they who worship stones, and grave images of gold and silver and wood (and stone) and clay, and those who worship impure spirits and demons, and all kinds of idols not according to knowledge, shall get no manner of help from them. 99.8. And they shall become godless by reason of the folly of their hearts, And their eyes shall be blinded through the fear of their hearts And through visions in their dreams. 99.9. Through these they shall become godless and fearful; For they shall have wrought all their work in a lie, And shall have worshiped a stone: Therefore in an instant shall they perish. 99.14. Woe to them who reject the measure and eternal heritage of their fathers And whose souls follow after idols; For they shall have no rest. 100.7. Woe to you, Sinners, on the day of strong anguish, Ye who afflict the righteous and burn them with fire: Ye shall be requited according to your works. 100.9. Woe to you, ye sinners, on account of the words of your mouth, And on account of the deeds of your hands which your godlessness as wrought, In blazing flames burning worse than fire shall ye burn. 102.4. Fear ye not, ye souls of the righteous, And be hopeful ye that have died in righteousness. 103.8. And into darkness and chains and a burning flame where there is grievous judgement shall your spirits enter; And the great judgement shall be for all the generations of the world. Woe to you, for ye shall have no peace. 104.9. day and night, see all your sins. Be not godless in your hearts, and lie not and alter not the words of uprightness, nor charge with lying the words of the Holy Great One, nor take account of your 108.5. mountains circling and sweeping to and fro. And I asked one of the holy angels who was with me and said unto him: ' What is this shining thing for it is not a heaven but only the flame of a blazing 1. The words of the blessing of Enoch, wherewith he blessed the elect and righteous, who will be,living in the day of tribulation, when all the wicked and godless are to be removed. And he took up his parable and said -Enoch a righteous man, whose eyes were opened by God, saw the vision of the Holy One in the heavens, which the angels showed me, and from them I heard everything, and from them I understood as I saw, but not for this generation, but for a remote one which is,for to come. Concerning the elect I said, and took up my parable concerning them:The Holy Great One will come forth from His dwelling,,And the eternal God will tread upon the earth, (even) on Mount Sinai, [And appear from His camp] And appear in the strength of His might from the heaven of heavens.,And all shall be smitten with fear And the Watchers shall quake, And great fear and trembling shall seize them unto the ends of the earth.,And the high mountains shall be shaken, And the high hills shall be made low, And shall melt like wax before the flame,And the earth shall be wholly rent in sunder, And all that is upon the earth shall perish, And there shall be a judgement upon all (men).,But with the righteous He will make peace.And will protect the elect, And mercy shall be upon them.And they shall all belong to God, And they shall be prospered, And they shall all be blessed.And He will help them all, And light shall appear unto them, And He will make peace with them'.,And behold! He cometh with ten thousands of His holy ones To execute judgement upon all, And to destroy all the ungodly:And to convict all flesh of all the works of their ungodliness which they have ungodly committed, And of all the hard things which ungodly sinners have spoken against Him.
11. Anon., Testament of Isaac, 2.7 (2nd cent. BCE - 2nd cent. CE)

12. Anon., Testament of Levi, 3.2-3.3, 18.9 (2nd cent. BCE - 2nd cent. CE)

3.2. And it has fire, snow, and ice made ready for the day of judgement, in the righteous judgement of God; for in it are all the spirits of the retributions for vengeance on men. 3.3. And in the second are the hosts of the armies which are ordained for the day of judgement, to work vengeance on the spirits of deceit and of Beliar. And above them are the holy ones. 18.9. And in his priesthood the Gentiles shall be multiplied in knowledge upon the earth, And enlightened through the grace of the Lord: In his priesthood shall sin come to an end, And the lawless shall cease to do evil. [And the just shall rest in him.]
13. Dead Sea Scrolls, War Scroll, 13.7-13.8, 14.4, 14.8-14.10, 17.6-17.9 (2nd cent. BCE - 1st cent. CE)

14. Dead Sea Scrolls, Community Rule, 4.23 (2nd cent. BCE - 1st cent. CE)

15. Hebrew Bible, Daniel, 12.2-12.3 (2nd cent. BCE - 2nd cent. BCE)

12.2. וְרַבִּים מִיְּשֵׁנֵי אַדְמַת־עָפָר יָקִיצוּ אֵלֶּה לְחַיֵּי עוֹלָם וְאֵלֶּה לַחֲרָפוֹת לְדִרְאוֹן עוֹלָם׃ 12.3. וְהַמַּשְׂכִּלִים יַזְהִרוּ כְּזֹהַר הָרָקִיעַ וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים לְעוֹלָם וָעֶד׃ 12.2. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to reproaches and everlasting abhorrence." 12.3. And they that are wise shall shine as the brightness of the firmament; and they that turn the many to righteousness as the stars for ever and ever."
16. Septuagint, Ecclesiasticus (Siracides), 21.9 (2nd cent. BCE - 2nd cent. BCE)

21.9. An assembly of the wicked is like tow gathered together,and their end is a flame of fire.
17. Septuagint, Judith, 16.17 (2nd cent. BCE - 0th cent. CE)

16.17. Woe to the nations that rise up against my people! The Lord Almighty will take vengeance on them in the day of judgment; fire and worms he will give to their flesh; they shall weep in pain for ever.
18. Septuagint, Wisdom of Solomon, 3.1, 4.11 (2nd cent. BCE - 1st cent. BCE)

3.1. But the souls of the righteous are in the hand of God,and no torment will ever touch them. 4.11. He was caught up lest evil change his understanding or guile deceive his soul.
19. Septuagint, 4 Maccabees, 9.9, 12.12 (2nd cent. BCE - 2nd cent. BCE)

9.9. but you, because of your bloodthirstiness toward us, will deservedly undergo from the divine justice eternal torment by fire. 12.12. Because of this, justice has laid up for you intense and eternal fire and tortures, and these throughout all time will never let you go.
20. Anon., Sibylline Oracles, 2.303-2.305 (1st cent. BCE - 5th cent. CE)

2.303. of impious men. And Moses, the great friend 2.304. of the Most High, shall come enrobed in flesh 2.305. 305 Also great Abraham himself shall come
21. Anon., 2 Baruch, 20.6, 30.2, 48.33, 51.1-51.3, 51.11-51.12, 54.15-54.16, 70.7, 73.1, 85.10 (1st cent. CE - 2nd cent. CE)

22. Anon., The Life of Adam And Eve, 1.2, 4.1, 12.1, 25.3, 28.4, 37.5, 39.2, 43.2 (1st cent. CE - 5th cent. CE)

23. Clement of Rome, 2 Clement, 5.5 (1st cent. CE - 1st cent. CE)

5.5. καὶ γινώσκετε, ἀδελφοί, ὅτι ἡ ἐπιδημία ἡ ἐν τῷ κόσμῳ τούτῳ τῆς σαρκὸς ταύτης μικρά ἐστιν καὶ ὀλιγοχρόνιος, ἡ δὲ ἐπαγγελία τοῦ Χριστοῦ μεγάλη καὶ θαυμαστή ἐστιν, καὶ ἀνάπαυσις τῆς μελλούσης βασιλείας καὶ ζωῆς αἰωνίου.
24. Josephus Flavius, Jewish Antiquities, 1.37 (1st cent. CE - 1st cent. CE)

1.37. 3. Moses says further, that God planted a paradise in the east, flourishing with all sorts of trees; and that among them was the tree of life, and another of knowledge, whereby was to be known what was good and evil;
25. Mishnah, Tamid, 7.4 (1st cent. CE - 3rd cent. CE)

7.4. The following are the psalms that were chanted in the Temple.On the first day they used to say, “The earth is the Lord's and the fullness thereof, the world and they that dwell therein” (Psalms. On the second day they used to say: “Great is the Lord and highly to be praised, in the city of our God. His holy mountain” (Psalms. On the third day they used to say: “God stands in the congregation of God, in the midst of the judges he judges” (Psalms. On the fourth day they used to say: “O Lord, God to whom vengeance belongs. God to whom vengeance belongs, shine forth” (Psalms. On the fifth day they used to say: “Sing aloud unto God our strength, shout unto the God of Jacob” (Psalms. On the sixth day they used to say: “The lord reigns, he is clothed in majesty, the Lord is clothed, He has girded himself with strength” (Psalms. On Shabbat they used to say: “A psalm, a song for the Sabbath day” (Psalms. A psalm, a song for the time to come, for the day that will be all Shabbat and rest for everlasting life. Congratulations! We have finished Tractate Tamid! It is a tradition at this point to thank God for helping us finish learning the tractate and to commit ourselves to going back and relearning it, so that we may not forget it and so that its lessons will stay with us for all of our lives. Tamid may have been one of the more unusual tractates that we have ever learned. Instead of disputes between sages, heaps of logic and laws, we get an intricate description of the Temple service. Indeed, although the language is clearly rabbinic Hebrew, its descriptive style is more characteristic of the Bible than of rabbinic literature. It is likely that these descriptions, or at least parts thereof, come from Temple times. They were preserved because the rabbis fervently hoped that the Temple would be rebuilt during their own lifetimes. While we may or may not share in this wish, I think we can all appreciate the respect in which they held this ceremony. Despite the fact that it was performed each and every day, twice every day, they don’t seem to have lost their sense of wonder at the intimate connection that they received with God through the sacrificial process. I hope you have enjoyed Tamid. Tomorrow we begin Tractate Middot (the last tractate in Seder Kodashim!)."
26. New Testament, 1 John, 4.17 (1st cent. CE - 1st cent. CE)

4.17. In this love has been made perfect among us, that we may have boldness in the day of judgment, because as he is, even so are we in this world.
27. New Testament, 1 Peter, 1.17, 2.23, 4.5 (1st cent. CE - 1st cent. CE)

1.17. If you call on him as Father, who without respect of persons judges according to each man's work, pass the time of your living as strangers here in reverent fear: 2.23. Who, when he was reviled, didn't revile back. When he suffered, didn't threaten, but committed himself to him who judges righteously; 4.5. who will give account to him who is ready to judge the living and the dead.
28. New Testament, 1 Corinthians, 4.5, 5.5, 11.32 (1st cent. CE - 1st cent. CE)

4.5. Thereforejudge nothing before the time, until the Lord comes, who will bothbring to light the hidden things of darkness, and reveal the counselsof the hearts. Then each man will get his praise from God. 5.5. are to deliver such a one to Satan for thedestruction of the flesh, that the spirit may be saved in the day ofthe Lord Jesus. 11.32. But when we are judged, we are punishedby the Lord, that we may not be condemned with the world.
29. New Testament, 2 Peter, 2.4, 3.7, 3.10 (1st cent. CE - 1st cent. CE)

2.4. For if God didn't spare angels when they sinned, but cast them down to Tartarus, and committed them to pits of darkness, to be reserved to judgment; 3.7. But the heavens that now are, and the earth, by the same word have been stored up for fire, being reserved against the day of judgment and destruction of ungodly men. 3.10. But the day of the Lord will come as a thief in the night; in which the heavens will pass away with a great noise, and the elements will be dissolved with fervent heat, and the earth and the works that are in it will be burned up.
30. New Testament, 2 Corinthians, 5.10 (1st cent. CE - 1st cent. CE)

31. New Testament, 2 Thessalonians, 1.5-1.10 (1st cent. CE - 1st cent. CE)

1.5. This is an obvious sign of the righteous judgment of God, to the end that you may be counted worthy of the Kingdom of God, for which you also suffer. 1.6. Since it is a righteous thing with God to repay affliction to those who afflict you 1.7. and to give relief to you that are afflicted with us, when the Lord Jesus is revealed from heaven with his mighty angels in flaming fire 1.8. giving vengeance to those who don't know God, and to those who don't obey the gospel of our Lord Jesus 1.9. who will pay the penalty: eternal destruction from the face of the Lord and from the glory of his might 1.10. when he comes to be glorified in his saints, and to be admired among all those who have believed (because our testimony to you was believed) in that day.
32. New Testament, 2 Timothy, 4.1, 4.14 (1st cent. CE - 1st cent. CE)

4.1. I charge you therefore before God and the Lord Jesus Christ, who will judge the living and the dead at His appearing and His kingdom: 4.14. Alexander, the coppersmith, did much evil to me. The Lord will repay him according to his works
33. New Testament, Acts, 10.42, 17.31, 24.25 (1st cent. CE - 2nd cent. CE)

10.42. He charged us to preach to the people and to testify that this is he who is appointed by God as the Judge of the living and the dead. 17.31. because he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; whereof he has given assurance to all men, in that he has raised him from the dead. 24.25. As he reasoned about righteousness, self-control, and the judgment to come, Felix was terrified, and answered, "Go your way for this time, and when it is convenient for me, I will summon you.
34. New Testament, Apocalypse, 11.18, 20.11-20.13 (1st cent. CE - 1st cent. CE)

11.18. The nations were angry, and your wrath came, as did the time for the dead to be judged, and to give your servants the prophets, their reward, as well as the saints, and those who fear your name, the small and the great; and to destroy those who destroy the earth. 20.11. I saw a great white throne, and him who sat on it, from whose face the earth and the heaven fled away. There was found no place for them. 20.12. I saw the dead, the great and the small, standing before the throne, and they opened books. Another book was opened, which is the book of life. The dead were judged out of the things which were written in the books, according to their works. 20.13. The sea gave up the dead who were in it. Death and Hades gave up the dead who were in them. They were judged, each one according to his works.
35. New Testament, James, 5.9 (1st cent. CE - 1st cent. CE)

5.9. Don't grumble, brothers, against one another, so that you won't be judged. Behold, the judge stands at the door.
36. New Testament, Jude, 6 (1st cent. CE - 1st cent. CE)

37. New Testament, Hebrews, 4.10, 4.12, 5.7-5.8, 6.2, 6.7-6.8, 7.8, 7.23, 9.27, 10.19-10.39, 11.4-11.5, 11.12-11.13, 11.19, 11.21, 11.29, 11.31, 11.35, 11.37, 12.23, 12.25-12.29 (1st cent. CE - 1st cent. CE)

4.10. For he who has entered into his rest has himself also rested from his works, as God did from his. 4.12. For the word of God is living, and active, and sharper than any two-edged sword, and piercing even to the dividing of soul and spirit, of both joints and marrow, and is able to discern the thoughts and intentions of the heart. 5.7. He, in the days of his flesh, having offered up prayers and petitions with strong crying and tears to him who was able to save him from death, and having been heard for his godly fear 5.8. though he was a Son, yet learned obedience by the things which he suffered. 6.2. of the teaching of baptisms, of laying on of hands, of resurrection of the dead, and of eternal judgment. 6.7. For the land which has drunk the rain that comes often on it, and brings forth a crop suitable for them for whose sake it is also tilled, receives blessing from God; 6.8. but if it bears thorns and thistles, it is rejected and near being cursed, whose end is to be burned. 7.8. Here people who die receive tithes, but there one receives tithes of whom it is testified that he lives. 7.23. Many, indeed, have been made priests, because they are hindered from continuing by death. 9.27. Inasmuch as it is appointed for men to die once, and after this, judgment 10.19. Having therefore, brothers, boldness to enter into the holy place by the blood of Jesus 10.20. by the way which he dedicated for us, a new and living way, through the veil, that is to say, his flesh; 10.21. and having a great priest over the house of God 10.22. let's draw near with a true heart in fullness of faith, having our hearts sprinkled from an evil conscience, and having our body washed with pure water 10.23. let us hold fast the confession of our hope unyieldingly. For he who promised is faithful. 10.24. Let us consider how to provoke one another to love and good works 10.25. not forsaking our own assembling together, as the custom of some is, but exhorting one another; and so much the more, as you see the Day approaching. 10.26. For if we sin willfully after we have received the knowledge of the truth, there remains no more a sacrifice for sins 10.27. but a certain fearful expectation of judgment, and a fierceness of fire which will devour the adversaries. 10.28. A man who disregards Moses' law dies without compassion on the word of two or three witnesses. 10.29. How much worse punishment, do you think, will he be judged worthy of, who has trodden under foot the Son of God, and has counted the blood of the covet with which he was sanctified an unholy thing, and has insulted the Spirit of grace? 10.30. For we know him who said, "Vengeance belongs to me," says the Lord, "I will repay." Again, "The Lord will judge his people. 10.31. It is a fearful thing to fall into the hands of the living God. 10.32. But remember the former days, in which, after you were enlightened, you endured a great struggle with sufferings; 10.33. partly, being exposed to both reproaches and oppressions; and partly, becoming partakers with those who were treated so. 10.34. For you both had compassion on me in my chains, and joyfully accepted the plundering of your possessions, knowing that you have for yourselves a better possession and an enduring one in the heavens. 10.35. Therefore don't throw away your boldness, which has a great reward. 10.36. For you need endurance so that, having done the will of God, you may receive the promise. 10.37. In a very little while, He who comes will come, and will not wait. 10.38. But the righteous will live by faith. If he shrinks back, my soul has no pleasure in him. 10.39. But we are not of those who shrink back to destruction, but of those who have faith to the saving of the soul. 11.4. By faith, Abel offered to God a more excellent sacrifice than Cain, through which he had testimony given to him that he was righteous, God bearing witness with respect to his gifts; and through it he, being dead, still speaks. 11.5. By faith, Enoch was taken away, so that he wouldn't see death, and he was not found, because God translated him. For he has had testimony given to him that before his translation he had been well pleasing to God. 11.12. Therefore as many as the stars of the sky in multitude, and as innumerable as the sand which is by the sea shore, were fathered by one man, and him as good as dead. 11.13. These all died in faith, not having received the promises, but having seen them and embraced them from afar, and having confessed that they were strangers and pilgrims on the earth. 11.19. accounting that God is able to raise up even from the dead. Figuratively speaking, he also did receive him back from the dead. 11.21. By faith, Jacob, when he was dying, blessed each of the sons of Joseph, and worshiped, leaning on the top of his staff. 11.29. By faith, they passed through the Red sea as on dry land. When the Egyptians tried to do so, they were swallowed up. 11.31. By faith, Rahab the prostitute, didn't perish with those who were disobedient, having received the spies in peace. 11.35. Women received their dead by resurrection. Others were tortured, not accepting their deliverance, that they might obtain a better resurrection. 11.37. They were stoned. They were sawn apart. They were tempted. They were slain with the sword. They went around in sheepskins, in goatskins; being destitute, afflicted, ill-treated 12.23. to the general assembly and assembly of the firstborn who are enrolled in heaven, to God the Judge of all, to the spirits of just men made perfect 12.25. See that you don't refuse him who speaks. For if they didn't escape when they refused him who warned on the Earth, how much more will we not escape who turn away from him who warns from heaven 12.26. whose voice shook the earth, then, but now he has promised, saying, "Yet once more I will shake not only the earth, but also the heavens. 12.27. This phrase, "Yet once more," signifies the removing of those things that are shaken, as of things that have been made, that those things which are not shaken may remain. 12.28. Therefore, receiving a kingdom that can't be shaken, let us have grace, by which we may offer service well pleasing to God, with reverence and awe 12.29. for our God is a consuming fire.
38. New Testament, Romans, 2.1-2.11, 2.16, 3.6, 8.18-8.30, 14.10-14.12 (1st cent. CE - 1st cent. CE)

2.1. Therefore you are without excuse, O man, whoever you are who judge. For in that which you judge another, you condemn yourself. For you who judge practice the same things. 2.2. We know that the judgment of God is according to truth against those who practice such things. 2.3. Do you think this, O man who judges those who practice such things, and do the same, that you will escape the judgment of God? 2.4. Or do you despise the riches of his goodness, forbearance, and patience, not knowing that the goodness of God leads you to repentance? 2.5. But according to your hardness and unrepentant heart you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God; 2.6. who "will pay back to everyone according to their works: 2.7. to those who by patience in well-doing seek for glory and honor and incorruptibility, eternal life; 2.8. but to those who are self-seeking, and don't obey the truth, but obey unrighteousness, will be wrath and indignation 2.9. oppression and anguish, on every soul of man who works evil, on the Jew first, and also on the Greek. 2.10. But glory and honor and peace to every man who works good, to the Jew first, and also to the Greek. 2.11. For there is no partiality with God. 2.16. in the day when God will judge the secrets of men, according to my gospel, by Jesus Christ. 3.6. May it never be! For then how will God judge the world? 8.18. For I consider that the sufferings of this present time are not worthy to be compared with the glory which will be revealed toward us. 8.19. For the creation waits with eager expectation for the sons of God to be revealed. 8.20. For the creation was subjected to vanity, not of its own will, but because of him who subjected it, in hope 8.21. that the creation itself also will be delivered from the bondage of decay into the liberty of the glory of the children of God. 8.22. For we know that the whole creation groans and travails in pain together until now. 8.23. Not only so, but ourselves also, who have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for adoption, the redemption of our body. 8.24. For we were saved in hope, but hope that is seen is not hope. For who hopes for that which he sees? 8.25. But if we hope for that which we don't see, we wait for it with patience. 8.26. In the same way, the Spirit also helps our weaknesses, for we don't know how to pray as we ought. But the Spirit himself makes intercession for us with groanings which can't be uttered. 8.27. He who searches the hearts knows what is on the Spirit's mind, because he makes intercession for the saints according to God. 8.28. We know that all things work together for good for those who love God, to those who are called according to his purpose. 8.29. For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers. 8.30. Whom he predestined, those he also called. Whom he called, those he also justified. Whom he justified, those he also glorified. 14.10. But you, why do you judge your brother? Or you again, why do you despise your brother? For we will all stand before the judgment seat of Christ. 14.11. For it is written, "'As I live,' says the Lord, 'to me every knee will bow. Every tongue will confess to God.' 14.12. So then each one of us will give account of himself to God.
39. New Testament, John, 5.22-5.29 (1st cent. CE - 1st cent. CE)

5.22. For the Father judges no one, but he has given all judgment to the Son 5.23. that all may honor the Son, even as they honor the Father. He who doesn't honor the Son doesn't honor the Father who sent him. 5.24. Most assuredly I tell you, he who hears my word, and believes him who sent me, has eternal life, and doesn't come into judgment, but has passed out of death into life. 5.25. Most assuredly, I tell you, the hour comes, and now is, when the dead will hear the Son of God's voice; and those who hear will live. 5.26. For as the Father has life in himself, even so he gave to the Son also to have life in himself. 5.27. He also gave him authority to execute judgment, because he is a son of man. 5.28. Don't marvel at this, for the hour comes, in which all that are in the tombs will hear his voice 5.29. and will come out; those who have done good, to the resurrection of life; and those who have done evil, to the resurrection of judgment.
40. New Testament, Luke, 3.9, 3.17, 16.24 (1st cent. CE - 1st cent. CE)

3.9. Even now the ax also lies at the root of the trees. Every tree therefore that doesn't bring forth good fruit is cut down, and thrown into the fire. 3.17. whose fan is in his hand, and he will thoroughly cleanse his threshing floor, and will gather the wheat into his barn; but he will burn up the chaff with unquenchable fire. 16.24. He cried and said, 'Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue! For I am in anguish in this flame.'
41. New Testament, Mark, 14.32-14.41 (1st cent. CE - 1st cent. CE)

14.32. They came to a place which was named Gethsemane. He said to his disciples, "Sit here, while I pray. 14.33. He took with him Peter, James, and John, and began to be greatly troubled and distressed. 14.34. He said to them, "My soul is exceedingly sorrowful, even to death. Stay here, and watch. 14.35. He went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass away from him. 14.36. He said, "Abba, Father, all things are possible to you. Please remove this cup from me. However, not what I desire, but what you desire. 14.37. He came and found them sleeping, and said to Peter, "Simon, are you sleeping? Couldn't you watch one hour? 14.38. Watch and pray, that you not enter into temptation. The spirit indeed is willing, but the flesh is weak. 14.39. Again he went away, and prayed, saying the same words. 14.40. Again he returned, and found them sleeping, for their eyes were very heavy, and they didn't know what to answer him. 14.41. He came the third time, and said to them, "Sleep on now, and take your rest. It is enough. The hour has come. Behold, the Son of Man is betrayed into the hands of sinners.
42. New Testament, Matthew, 3.10, 3.12, 10.15, 11.22-11.24, 11.29, 13.50, 25.31-25.46 (1st cent. CE - 1st cent. CE)

3.10. Even now the ax lies at the root of the trees. Therefore, every tree that doesn't bring forth good fruit is cut down, and cast into the fire. 3.12. His winnowing fork is in his hand, and he will thoroughly cleanse his threshing floor. He will gather his wheat into the barn, but the chaff he will burn up with unquenchable fire. 10.15. Most assuredly I tell you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city. 11.22. But I tell you, it will be more tolerable for Tyre and Sidon on the day of judgment than for you. 11.23. You, Capernaum, who are exalted to Heaven, you will go down to Hades. For if the mighty works had been done in Sodom which were done in you, it would have remained until this day. 11.24. But I tell you that it will be more tolerable for the land of Sodom, on the day of judgment, than for you. 11.29. Take my yoke upon you, and learn from me, for I am humble and lowly in heart; and you will find rest for your souls. 13.50. and will cast them into the furnace of fire. There will be the weeping and the gnashing of teeth. 25.31. But when the Son of Man comes in his glory, and all the holy angels with him, then he will sit on the throne of his glory. 25.32. Before him all the nations will be gathered, and he will separate them one from another, as a shepherd separates the sheep from the goats. 25.33. He will set the sheep on his right hand, but the goats on the left. 25.34. Then the King will tell those on his right hand, 'Come, blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; 25.35. for I was hungry, and you gave me food to eat; I was thirsty, and you gave me drink; I was a stranger, and you took me in; 25.36. naked, and you clothed me; I was sick, and you visited me; I was in prison, and you came to me.' 25.37. Then the righteous will answer him, saying, 'Lord, when did we see you hungry, and feed you; or thirsty, and give you a drink? 25.38. When did we see you as a stranger, and take you in; or naked, and clothe you? 25.39. When did we see you sick, or in prison, and come to you?' 25.40. The King will answer them, 'Most assuredly I tell you, inasmuch as you did it to one of the least of these my brothers, you did it to me.' 25.41. Then he will say also to those on the left hand, 'Depart from me, you cursed, into the eternal fire which is prepared for the devil and his angels; 25.42. for I was hungry, and you didn't give me food to eat; I was thirsty, and you gave me no drink; 25.43. I was a stranger, and you didn't take me in; naked, and you didn't clothe me; sick, and in prison, and you didn't visit me.' 25.44. Then they will also answer, saying, 'Lord, when did we see you hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and didn't help you?' 25.45. Then he will answer them, saying, 'Most assuredly I tell you, inasmuch as you didn't do it to one of the least of these, you didn't do it to me.' 25.46. These will go away into eternal punishment, but the righteous into eternal life.
43. Ps.-Philo, Biblical Antiquities, 3.10 (1st cent. CE - 2nd cent. CE)

44. Tosefta, Hagigah, 2.3-2.4 (1st cent. CE - 2nd cent. CE)

2.4. In their days they only argued about  laying of hands. There were five pairs. three of the first pairs said not to lay on hands and two of the other pairs said to lay on hands. Three were Nesi'im (princes) and two (of them) were the heads of courts. The words of R. Meir. R. Judah said Simon ben Shetah was Nasi (prince) and Judah ben Tabbai the head of the court....Said R. Yose: Originally there were no arguments in Israel. Rather, a 71 member court sat in the chamber of hewn stone and other courts of 23 existed in the cities of Erez Yisrael. And two courts of 3 apiece were in Jerusalem, one on the temple mount and one in Hayil. When one of them was necessary [a person] goes to the court in his city. No court (in his city)--[the person] goes to the court near his city. If they heard, they say to him; if not, he and their most distinguished member go to the court on the temple mount. If they heard, they say to him; if not, he and their most distinguished member go to the court in Hayil. If they heard they say to him; if not these and these arrive at the court in the chamber of hewn stone (And the court of the chamber of hewn stone even though it is 71, it can never have less than 23. If one of them needs to leave, he sees if there will be 23 he may leave; if not, he may not leave until there are 23. They would sit from the offering of the morning sacrifice until the offering of the afternoon sacrifice. And on sabbaths and Holidays they would enter the Beit Midrash on the temple mount.) If they heard they say to them, and if not, they establish a quorum and take a roll. If the majority says impure it is impure. If the majority says pure it is pure. From there the Halakhah (law) goes out widespread in Israel. When there increased the students of Shammai and Hillel who did not properly apprentice, conflict increased in Israel and it became as though there were two Torahs. And for there they would sit and inspect. Whoever was wise and humble and abundant and sin-fearing and mature and getting along with other people they make him a judge in his city. After being made a judge in his city they could elevate and set him on the temple mount and from there they could elevate and seat him in Hayil and from there they can elevate and seat him in the chamber of hewn stone and from there they sit and inspect the lineages of the priests and levites. A priest in whom has been found a blemish wears black and wraps in black, exits and leaves. One in whom not a blemish is found wears white and wraps in white, enters and serves with his brothers the priests. They would make a holiday that not a blemish was found among the children of Aaron. And he would bring a tenth of an Eifah of his own flour and do the service with his own hands even though it is not his priestly shift. A high priest and a regular priest who served before bringing their tenth of an Eifah their service is acceptable. 
45. Anon., The Acts of John, 113 (2nd cent. CE - 3rd cent. CE)

113. O thou who hast kept me until this hour for thyself and untouched by union with a woman: who when in my youth I desired to marry didst appear unto me and say to me: John I have need of thee: who didst prepare for me also a sickness of the body: who when for the third time I would marry didst forthwith prevent me, and then at the third hour of the day saidst unto me on the sea: John, if thou hadst not been mine, I would have suffered thee to marry: who for two years didst blind me (or afflict mine eyes), and grant me to mourn and entreat thee: who in the third year didst open the eyes of my mind and also grant me my visible eyes: who when I saw clearly didst ordain that it should be grievous to me to look upon a woman: who didst save me from the temporal fantasy and lead me unto that which endureth always: who didst rid me of the foul madness that is in the flesh: who didst take me from the bitter death and establish me on thee alone: who didst muzzle the secret disease of my soul and cut off the open deed: who didst afflict and banish him that raised tumult in me: who didst make my love of thee spotless: who didst make my joining unto thee perfect and unbroken: who didst give me undoubting faith in thee, who didst order and make clear my inclination toward thee: thou who givest unto every man the due reward of his works, who didst put into my soul that I should have no possession save thee only: for what is more precious than thee? Now therefore Lord, whereas I have accomplished the dispensation wherewith I was entrusted, account thou me worthy of thy rest, and grant me that end in thee which is salvation unspeakable and unutterable.
46. Anon., Genesis Rabba, 20.10 (2nd cent. CE - 5th cent. CE)

47. Anon., Acts of John, 113 (2nd cent. CE - 3rd cent. CE)

113. O thou who hast kept me until this hour for thyself and untouched by union with a woman: who when in my youth I desired to marry didst appear unto me and say to me: John I have need of thee: who didst prepare for me also a sickness of the body: who when for the third time I would marry didst forthwith prevent me, and then at the third hour of the day saidst unto me on the sea: John, if thou hadst not been mine, I would have suffered thee to marry: who for two years didst blind me (or afflict mine eyes), and grant me to mourn and entreat thee: who in the third year didst open the eyes of my mind and also grant me my visible eyes: who when I saw clearly didst ordain that it should be grievous to me to look upon a woman: who didst save me from the temporal fantasy and lead me unto that which endureth always: who didst rid me of the foul madness that is in the flesh: who didst take me from the bitter death and establish me on thee alone: who didst muzzle the secret disease of my soul and cut off the open deed: who didst afflict and banish him that raised tumult in me: who didst make my love of thee spotless: who didst make my joining unto thee perfect and unbroken: who didst give me undoubting faith in thee, who didst order and make clear my inclination toward thee: thou who givest unto every man the due reward of his works, who didst put into my soul that I should have no possession save thee only: for what is more precious than thee? Now therefore Lord, whereas I have accomplished the dispensation wherewith I was entrusted, account thou me worthy of thy rest, and grant me that end in thee which is salvation unspeakable and unutterable.
48. Apuleius, The Golden Ass, 11.23 (2nd cent. CE - 2nd cent. CE)

11.23. This done, I gave charge to certain of my companions to buy liberally whatever was necessary and appropriate. Then the priest brought me to the baths nearby, accompanied with all the religious sort. He, demanding pardon of the goddess, washed me and purified my body according to custom. After this, when no one approached, he brought me back again to the temple and presented me before the face of the goddess. He told me of certain secret things that it was unlawful to utter, and he commanded me, and generally all the rest, to fast for the space of ten continual days. I was not allowed to eat any beast or drink any wine. These strictures I observed with marvelous continence. Then behold, the day approached when the sacrifice was to be made. And when night came there arrived on every coast a great multitude of priests who, according to their order, offered me many presents and gifts. Then all the laity and profane people were commanded to depart. When they had put on my back a linen robe, they brought me to the most secret and sacred place of all the temple. You will perhaps ask (o studious reader) what was said and done there. Verily I would tell you if it were lawful for me to tell. You would know if it were appropriate for you to hear. But both your ears and my tongue shall incur similar punishment for rash curiosity. However, I will content your mind for this present time, since it is perhaps somewhat religious and given to devotion. Listen therefore and believe it to be true. You shall understand that I approached near to Hell, and even to the gates of Proserpina. After I was brought through all the elements, I returned to my proper place. About midnight I saw the sun shine, and I saw likewise the celestial and infernal gods. Before them I presented myself and worshipped them. Behold, now have I told you something which, although you have heard it, it is necessary for you to conceal. This much have I declared without offence for the understanding of the profane.
49. Irenaeus, Refutation of All Heresies, 4.16.1, 5.30.4 (2nd cent. CE - 3rd cent. CE)

50. Maximus of Tyre, Dialexeis, 10.2, 38.3 (2nd cent. CE - 2nd cent. CE)

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

57b. אמר רבי יוחנן השכים ונפל פסוק לתוך פיו הרי זה נבואה קטנה תנו רבנן שלשה מלכים הם הרואה דוד בחלום יצפה לחסידות שלמה יצפה לחכמה אחאב ידאג מן הפורענות,ג' נביאים הם הרואה ספר מלכים יצפה לגדולה יחזקאל יצפה לחכמה ישעיה יצפה לנחמה ירמיה ידאג מן הפורענות,שלשה כתובים גדולים הם הרואה ספר תהלים יצפה לחסידות משלי יצפה לחכמה איוב ידאג מן הפורענות,שלשה כתובים קטנים הם הרואה שיר השירים בחלום יצפה לחסידות קהלת יצפה לחכמה קינות ידאג מן הפורענות הרואה מגלת אסתר נס נעשה לו,שלשה חכמים הם הרואה רבי בחלום יצפה לחכמה ראב"ע יצפה לעשירות רבי ישמעאל בן אלישע ידאג מן הפורענות,שלשה תלמידי חכמים הם הרואה בן עזאי בחלום יצפה לחסידות בן זומא יצפה לחכמה אחר ידאג מן הפורענות,כל מיני חיות יפות לחלום חוץ מן הפיל והקוף והקפוד והאמר מר הרואה פיל בחלום פלא נעשה לו לא קשיא הא דמסרג הא דלא מסרג,כל מיני מתכת יפין לחלום חוץ ממר פסל וקרדום והני מילי דחזנהו בקתייהו כל מיני פירות יפין לחלום חוץ מפגי תמרה כל מיני ירקות יפין לחלום חוץ מראשי לפתות והאמר רב לא איעתרי עד דחזאי ראשי לפתות כי חזא בכנייהו חזא כל מיני צבעונין יפין לחלום חוץ מן התכלת כל מיני עופות יפין לחלום חוץ מן קריא וקפופא וקורפראי:,[הגו"ף הגו"ף מעי"ן משיבי"ן ומרחיבי"ן סימן]:,ג' נכנסין לגוף ואין הגוף נהנה מהן גודגדניות וכפניות ופגי תמרה שלשה אין נכנסין לגוף והגוף נהנה מהן אלו הן רחיצה וסיכה ותשמיש שלשה מעין העולם הבא אלו הן שבת שמש ותשמיש,תשמיש דמאי אילימא תשמיש המטה הא מכחש כחיש אלא תשמיש נקבים,שלשה משיבין דעתו של אדם אלו הן קול ומראה וריח שלשה מרחיבין דעתו של אדם אלו הן דירה נאה ואשה נאה וכלים נאים:,[חמש"ה ושש"ה ועשר"ה סימן]: חמשה אחד מששים אלו הן אש דבש ושבת ושינה וחלום אש אחד מששים לגיהנם דבש אחד מששים למן שבת אחד מששים לעולם הבא שינה אחד מששים למיתה חלום אחד מששים לנבואה,ששה דברים סימן יפה לחולה אלו הן עטוש זיעה שלשול קרי ושינה וחלום עטוש דכתיב (איוב מא, י) עטישותיו תהל אור זיעה דכתיב (בראשית ג, יט) בזעת אפיך תאכל לחם שלשול דכתיב (ישעיהו נא, יד) מהר צועה להפתח ולא ימות לשחת קרי דכתיב (ישעיהו נג, י) יראה זרע יאריך ימים שינה דכתיב (איוב ג, יג) ישנתי אז ינוח לי חלום דכתיב (ישעיהו לח, טז) ותחלימני והחייני,ששה דברים מרפאין את החולה מחליו ורפואתו רפואה אלו הן כרוב ותרדין וסיסין יבשין וקיבה והרת ויותרת הכבד וי"א אף דגים קטנים ולא עוד אלא שדגים קטנים מפרין ומברין כל גופו של אדם,עשרה דברים מחזירין את החולה לחליו וחליו קשה אלו הן האוכל בשר שור בשר שמן בשר צלי בשר צפרים וביצה צלויה ותגלחת ושחלים והחלב והגבינה והמרחץ וי"א אף אגוזים וי"א אף קשואים,תנא דבי ר' ישמעאל למה נקרא שמן קשואים מפני שהן קשים לגוף כחרבות איני והכתיב (בראשית כה, כג) ויאמר ה' לה שני גוים בבטנך אל תקרי גוים אלא גיים וא"ר יהודה אמר רב אלו אנטונינוס ורבי שלא פסק משלחנם לא צנון ולא חזרת ולא קשואין לא בימות החמה ולא בימות הגשמים,לא קשיא הא ברברבי הא בזוטרי,ת"ר מת בבית שלום בבית אכל ושתה בבית סימן יפה לבית נטל כלים מן הבית סימן רע לבית תרגמא רב פפא במסאנא וסנדלא כל דשקיל שכבא מעלי בר ממסאנא וסנדלא כל דיהיב שכבא מעלי בר מעפרא וחרדלא:,מקום שנעקרה ממנו עבודת גלולים: תנו רבנן הרואה מרקוליס אומר ברוך שנתן ארך אפים לעוברי רצונו מקום שנעקרה ממנו עבודת כוכבים אומר ברוך שעקר עכו"ם מארצנו וכשם שנעקרה ממקום זה כן תעקר מכל מקומות ישראל והשב לב עובדיהם לעבדך ובח"ל אין צריך לומר והשב לב עובדיהם לעבדך מפני שרובה עובדי כוכבים רשב"א אומר אף בחוץ לארץ צריך לומר כן מפני שעתידים להתגייר שנאמר (צפניה ג, ט) אז אהפוך אל עמים שפה ברורה,דרש רב המנונא הרואה בבל הרשעה צריך לברך חמש ברכות ראה בבל אומר ברוך שהחריב בבל הרשעה ראה ביתו של נבוכדנצר אומר ברוך שהחריב ביתו של נבוכדנצר הרשע ראה גוב של אריות או כבשן האש אומר ברוך שעשה נסים לאבותינו במקום הזה ראה מרקוליס אומר ברוך שנתן ארך אפים לעוברי רצונו ראה מקום שנוטלין ממנו עפר אומר ברוך אומר ועושה גוזר ומקיים,רבא כי הוה חזי חמרי דשקלי עפרא טריף להו ידא על גבייהו ואמר רהוטו צדיקי למעבד רעותא דמרייכו מר בריה דרבינא כי הוה מטי לבבל הוה שקיל עפרא בסודריה ושדי לברא לקיים מה שנא' (ישעיהו יד, כג) וטאטאתיה במטאטא השמד אמר רב אשי אנא הא דרב המנונא לא שמיע לי אלא מדעתאי בריכתינהו לכולהו 57b. bRabbi Yoḥa said: One who awakenedin the morning and ba verseimmediately bfalls into his mouth,it is ba minor prophecy. The Sages taught: There are three kingswhose appearance in a dream is significant. bOne who sees David in a dream should expect piety;one who sees bSolomon should expect wisdom;and one who sees bAhab should be concerned about calamity. /b,There are also bthree books of Prophetswhose appearance in a dream is meaningful: bOne who sees the book of Kings should anticipate greatness,royalty; one who sees the book of bEzekiel should anticipate wisdom,as the configuration of the Divine Chariot is described therein; one who sees the book of bIsaiah should anticipate consolation;and one who sees the book of bJeremiah should be concerned about calamity,because Jeremiah prophesied extensively of impending calamity.,Similarly, there are bthree greatbooks of bWritingswhose appearance in a dream has particular significance: bOne who sees the book of Psalms should anticipate piety;one who sees the book of bProverbs should anticipate wisdom;one who sees the book of bJob should be concerned about calamity. /b, bThere arealso bthree minorbooks of bWritingswhose appearance in a dream is significant: bOne who sees Song of Songs in a dream should anticipate piety,as it describes God’s love for Israel; one who sees bEcclesiastes should anticipate wisdom;one who sees bLamentations should be concerned about calamity;and bone who sees the scroll of Esther,it is a sign that ba miracle will be performed on his behalf. /b, bThere are three Sageswhose appearance in a dream is significant: bOne who sees RabbiYehuda HaNasi bin a dream should anticipate wisdom;one who sees bRabbi Elazar ben Azarya should anticipate wealth,as he was particularly wealthy; and one who sees bRabbi Yishmael ben Elisha should be concerned about calamity,as he was one of the ten martyrs executed by the Romans.,There are bthree Torah scholarswho, despite their greatness in Torah, were never given the title Rabbi, and whose appearance in a dream is significant: bOne who sees Ben Azzai in a dream should anticipate piety;one who sees bBen Zoma should anticipate wisdom;and one who sees iAḥer /i,Elisha ben Avuya, bshould be concerned about calamity,as he strayed from the path of righteousness.,The Gemara says: bAll types of animals are auspicioussigns bfor a dream except for an elephant, a monkey and a long-tailed ape.The Gemara asks: bDidn’t the Master say: A miracle will be performed for one who sees an elephant in a dream?The Gemara answers: This is bnot difficult. Thisstatement that a vision of an elephant is a good omen refers to a case bwhere it is saddled,while bthisstatement that it is not a good omen refers to a case bwhere it is not saddled. /b,Similarly, the Gemara says: bAll types of metalutensils bare auspicioussigns bfor a dream, except for a hoe, a chisel, and an axe,as these are instruments of destruction. The Gemara notes that bthis appliesspecifically bwhen they are seen on their handles.On a similar note, the Gemara says: bAll kinds of fruit are auspicioussigns bfor a dream except for unripe dates. All kinds of vegetables are auspicioussigns bfor a dream except for turnip heads.The Gemara challenges: bDidn’t Rav say: I did not become wealthy until I saw turnip headsin my dream? Apparently turnip heads are a good omen. The Gemara responds: bWhen Rav sawthem, bhe saw them on their stems;if one sees turnip heads already picked, it is a bad omen. Similarly, ball kinds of colors are auspicioussigns bfor a dream, except for sky-blue [ itekhelet /i]. All kinds of birds are auspicioussigns in a dream bexcept for an eagle-owl, and an owl, and a ikurferai, /iall of which are nocturnal and have strange and frightening appearances.,The words: bThe body, the body, microcosm, ease,and bcomfortare bmnemonicsfor matters that the Gemara will discuss, each of which represents a list with shared qualities, similar to the lists cited above.,The Gemara says: bThreefood items benter the bodyyet bthe body does not benefit from them: Cherries, bad dates, and unripe dates.In contrast: bThreematters bdo not enter the bodyyet bthe body benefits from them, and they are: Washing, anointing, and usage [ itashmish /i],commonly used as a euphemism for conjugal relations. bThreematters bare microcosms of the World-to-Come, and they are: Sabbath, the sun and usage. /b,The Gemara asks: bUsage of whatbenefits the body and is a microcosm of the World-to-Come? bIf you saythat it refers to bconjugal relations, doesn’t that weakenthe body? bRather,it refers to busage of his orifices,relieving oneself., bThreematters bease one’s mind, and they are: Voice, sight, and smell,when they are pleasant and aesthetic. bThreematters bgive a person comfort, and they are: A beautiful abode, a beautiful wife, and beautiful vessels. /b,The numbers bfive, six, and ten are mnemonicsfor the categories to follow. The Gemara says: There are bfivematters in our world which are bone-sixtiethof their most extreme manifestations. bThey are: Fire, honey, Shabbat, sleep, and a dream.The Gemara elaborates: Our bfireis bone-sixtieth ofthe fire of bGehenna; honey is one-sixtieth of manna; Shabbat is one-sixtieth of the World-to-Come; sleep is one-sixtieth of death;and ba dream is one-sixtieth of prophecy. /b,Similarly: bSix matters are good omens for the sick: Sneezing, sweating, diarrhea, a seminal emission, sleep, and a dream.These are all alluded to in Scripture: bSneezing, as it is written: “His sneezes flash forth light”(Job 41:10), indicating that by means of a sneeze one comes to see the light of the world. bSweat, as it is written: “In the sweat of your face shall you eat bread”(Genesis 3:19). bDiarrhea, as it is written: “He that is bent down shall speedily be loosed; and he shall not go down dying into the pit”(Isaiah 51:14). bA seminal emission, as it is written: “That he might see his seed, prolong his days”(Isaiah 53:10). bSleep, as it is written: “I should have slept; then had I been at rest”(Job 3:13). bA dream, as it is written: “Wherefore You recover me [ ivataḥalimeni /i], and make me to live”(Isaiah 38:16); ivataḥalimeniis interpreted as etymologically similar to iḥalom /i, dream.,Similarly: bSix matters cure a sick person from his illness, and their cure isan effective bcure. They are: Cabbage, beets, dried foley,a medicinal plant, bthe stomach, the placenta, and the diaphragmof an animal. bSome saythat bsmall fishalso possess these qualities. bFurthermore, small fish cause one’s entire body to flourish and become healthy. /b,In contrast, bthere are ten matters thatcause a sick person who has recovered to suffer a brelapse of his illness, and his illness iseven more bsevere, and they are:Eating box meat,eating bfatty meatin general, eating broasted meat,eating bpoultry,eating ba roasted egg, shaving,eating bcress,drinking bmilk,eating bcheese, andbathing in a bbathhouse. And some sayeating bnuts, and some say eveneating bcucumbers. /b,It was btaughtin the bschool of Rabbi Yishmael: Why are they called cucumbers [ ikishu’im /i]? Because they are as harmful [ ikashim /i] to the body as swords.The Gemara asks: bIs that really so? Is it not written: “And the Lord said unto her: Two nations [ igoyim /i] are in your womb”(Genesis 25:23) and the Gemara says: bDo not readit as igoyim /i, ratherread it as igayim /i, proud ones. And Rav Yehuda saidthat bRav said:This verse was fulfilled in bthesetwo great individuals who descended from Rebecca: bAntoninus and RabbiYehuda HaNasi, bwhose tables,because of their wealth, bnever lacked for radish, lettuce or cucumbers, neither in summer nor in the rainy season.Apparently, cucumbers are good and are even a delicacy of kings.,The Gemara resolves: This is bnot difficult. Thisthat says they are harmful to the body refers bto large ones,while bthisthat says they were always served on the table of Rabbi Yehuda HaNasi and Antoninus refers bto small ones. /b,With regard to dreams, bthe Sages taught:One who dreams that he sees ba corpse in his house,it is a sign of bpeace in his house.If the corpse bate and drank in the house, it is good omen for the house.If the corpse bremoved vessels from the house,it bis a bad omen for the house,as it suggests that the corpse is taking someone from the house with him. bRav Pappa explainedthis only if the dream was bwith regard to a shoe and a sandal,as that indicates that someone from the house is going to embark on a long journey. As the Sages said: bEverythingthat ba corpse takesin a dream is a bgoodomen bexcept a shoe and a sandal; everything that a corpse givesin a dream is a bgoodomen bexcept dust and mustard,which looks like dust, as they portend burial.,We learned in the mishna that one who sees ba place from which idolatry was eradicatedshould recite the blessing: Blessed…Who eradicated idolatry from our land. On this topic bthe Sages taughtin the iTosefta /i: bOne who seesthe idol called bMercury [ iMarkulis /i] recites: Blessed…who has shown patience to those who violate His will,as each day new rocks would be thrown upon the pile constructed in Mercury’ honor ( iTosafot /i). One who sees ba place from which idolatry was eradicated should recite: Blessed…Who eradicated idolatry from our land. And just as it was eradicated from this place, so too may it be eradicated from all places of Israel, and restore the hearts of their worshippers to worship You. Outside of EretzYisrael, bone need not recite: And restore the hearts of their worshippers to worship You, since it is predomitly populated by gentiles. Rabbi Shimon ben Elazar says: Even outside of EretzYisrael bone is required to recite thatformula bbecausein the end of days all nations bwill convert, as it is stated: “For then will I turn to the peoples a pure language,that they may all call upon the Name of the Lord, to serve Him with one consent” (Zephaniah 3:9).,The Gemara goes on to discuss special blessings instituted by the Sages to be recited upon seeing extraordinary sights. bRav Hamnuna taught: One who sees the wicked Babylonia must recite five blessings.The Gemara elaborates: br bOne who sawthe ruins of bBabylonia, recites: Blessed…Who destroyed the wicked Babylonia.br bOne who sawthe ruins of bNebuchadnezzar’s house, recites: Blessed…Who destroyed the house of wicked Nebuchadnezzar.br bOne who saw the lion’s deninto which Daniel was thrown (see Daniel ch. 6) bor the furnaceinto which Haiah, Mishael, and Azariah bwere thrown(see Daniel ch. 3), brecites: Blessed…Who performed miracles for our ancestors in this place.br bOne who saw Mercury, recites: Blessed…Who has shown patience to those who violate His will.br bOne who saw a place from which earth is taken,as over the generations earth was taken from certain places and used as fertilizer or for construction in the surrounding areas, brecites: Blessed…Who speaks and acts, decrees and fulfills. /b,The Gemara relates that bwhen Rava would see donkeys carrying earthfrom Babylonia, bhe would slap their backs with his hand and sayto them: bRun, righteous ones, and fulfill the will of your Master. When Mar, son of Ravina, would arrive in Babylonia he would take earth in his kerchief and throw it outside, to fulfill that which is said: “And I will sweep it with the broom of destruction”(Isaiah 14:23). bRav Ashi said: I never heard thestatement of bRav Hamnuna,that one who sees Babylonia the wicked must recite five blessings. bHowever, based on my independent reasoning, I recited all of the blessings. /b
52. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE)

14b. הא בדברי תורה הא במשא ומתן בדברי תורה הוו במשא ומתן לא הוו.,ת"ר מעשה ברבן יוחנן בן זכאי שהיה רוכב על החמור והיה מהלך בדרך ור' אלעזר בן ערך מחמר אחריו אמר לו רבי שנה לי פרק אחד במעשה מרכבה אמר לו לא כך שניתי לכם ולא במרכבה ביחיד אלא א"כ היה חכם מבין מדעתו אמר לו רבי תרשיני לומר לפניך דבר אחד שלמדתני אמר לו אמור,מיד ירד רבן יוחנן בן זכאי מעל החמור ונתעטף וישב על האבן תחת הזית אמר לו רבי מפני מה ירדת מעל החמור אמר אפשר אתה דורש במעשה מרכבה ושכינה עמנו ומלאכי השרת מלוין אותנו ואני ארכב על החמור מיד פתח ר"א בן ערך במעשה המרכבה ודרש וירדה אש מן השמים וסיבבה כל האילנות שבשדה פתחו כולן ואמרו שירה,מה שירה אמרו (תהלים קמח, ז) הללו את ה' מן הארץ תנינים וכל תהומות עץ פרי וכל ארזים הללויה נענה מלאך מן האש ואמר הן הן מעשה המרכבה עמד רבן יוחנן ב"ז ונשקו על ראשו ואמר ברוך ה' אלהי ישראל שנתן בן לאברהם אבינו שיודע להבין ולחקור ולדרוש במעשה מרכבה יש נאה דורש ואין נאה מקיים נאה מקיים ואין נאה דורש אתה נאה דורש ונאה מקיים אשריך אברהם אבינו שאלעזר בן ערך יצא מחלציך,וכשנאמרו הדברים לפני ר' יהושע היה הוא ורבי יוסי הכהן מהלכים בדרך אמרו אף אנו נדרוש במעשה מרכבה פתח רבי יהושע ודרש ואותו היום תקופת תמוז היה נתקשרו שמים בעבים ונראה כמין קשת בענן והיו מלאכי השרת מתקבצין ובאין לשמוע כבני אדם שמתקבצין ובאין לראות במזמוטי חתן וכלה,הלך רבי יוסי הכהן וסיפר דברים לפני רבן יוחנן בן זכאי ואמר אשריכם ואשרי יולדתכם אשרי עיני שכך ראו ואף אני ואתם בחלומי מסובין היינו על הר סיני ונתנה עלינו בת קול מן השמים עלו לכאן עלו לכאן טרקלין גדולים ומצעות נאות מוצעות לכם אתם ותלמידיכם ותלמידי תלמידיכם מזומנין לכת שלישית,איני והתניא ר' יוסי בר' יהודה אומר שלשה הרצאות הן ר' יהושע הרצה דברים לפני רבן יוחנן בן זכאי ר"ע הרצה לפני ר' יהושע חנניא בן חכינאי הרצה לפני ר"ע ואילו ר"א בן ערך לא קא חשיב דארצי וארצו קמיה קחשיב דארצי ולא ארצו קמיה לא קא חשיב והא חנניא בן חכינאי דלא ארצו קמיה וקא חשיב דארצי מיהא קמיה מאן דארצי.,ת"ר ארבעה נכנסו בפרדס ואלו הן בן עזאי ובן זומא אחר ורבי עקיבא אמר להם ר"ע כשאתם מגיעין אצל אבני שיש טהור אל תאמרו מים מים משום שנאמר (תהלים קא, ז) דובר שקרים לא יכון לנגד עיני,בן עזאי הציץ ומת עליו הכתוב אומר (תהלים קטז, טו) יקר בעיני ה' המותה לחסידיו בן זומא הציץ ונפגע ועליו הכתוב אומר (משלי כה, טז) דבש מצאת אכול דייך פן תשבענו והקאתו אחר קיצץ בנטיעות רבי עקיבא יצא בשלום,שאלו את בן זומא מהו לסרוסי כלבא אמר להם (ויקרא כב, כד) ובארצכם לא תעשו כל שבארצכם לא תעשו שאלו את בן זומא בתולה שעיברה מהו לכ"ג מי חיישינן לדשמואל דאמר שמואל 14b. bThiscase is referring bto words of Torah,while bthatcase is referring bto commerce. With regard to words of Torah, they weretrustworthy; bwith regard to commerce, they were not. /b,§ The Gemara returns to the topic of the Design of the Divine Chariot. bThe Sages taught: An incidentoccurred binvolving Rabban Yoḥa ben Zakkai, who was riding on a donkey and was traveling along the way, andhis student, bRabbi Elazar ben Arakh, was riding a donkey behind him.Rabbi Elazar bsaid to him: My teacher, teach me one chapter in the Design of theDivine bChariot. He said to him:Have bI not taught you: And one may notexpound the Design of the Divine Chariot bto an individual, unless he is a Sage who understands on his own accord?Rabbi Elazar bsaid to him: My teacher, allow me to say before you one thing that you taught me.In other words, he humbly requested to recite before him his own understanding of this issue. bHe said to him: Speak. /b, bImmediately, Rabban Yoḥa ben Zakkai alighted from the donkey, and wrappedhis head in his cloak in a manner of reverence, band sat on a stone under an olive tree.Rabbi Elazar bsaid to him: My teacher, for what reason did you alight from the donkey? He said:Is it bpossible thatwhile byou are expounding the Design of theDivine bChariot, and the Divine Presence is with us, and the ministering angels are accompanying us, that I should ride on a donkey? Immediately, Rabbi Elazar ben Arakh beganto discuss bthe Design of theDivine bChariot and expounded, and fire descended from heaven and encircled all the trees in the field, and allthe trees bbegan reciting song. /b, bWhat song did they recite? “Praise the Lord from the earth, sea monsters and all depths…fruit trees and all cedars…praise the Lord”(Psalms 148:7–14). bAn angel responded from the fire, saying: This is the very Design of theDivine bChariot,just as you expounded. bRabban Yoḥa ben Zakkai stood and kissedRabbi Elazar ben Arakh bon his head, and said: Blessed be God, Lord of Israel, who gave our father Abraham a sonlike you, bwho knowshow bto understand, investigate, and expound the Design of theDivine bChariot. There are some who expoundthe Torah’s verses bwell but do not fulfillits imperatives bwell,and there are some bwho fulfillits imperatives bwell but do not expoundits verses bwell,whereas byou expoundits verses bwell and fulfillits imperatives bwell. Happy are you, our father Abraham, that Elazar ben Arakh came from your loins. /b,The Gemara relates: bAnd whenthese bmatters,this story involving his colleague Rabbi Elazar ben Arakh, bwere recounted before Rabbi Yehoshua, he was walking along the way with Rabbi Yosei the Priest. They said: We too shall expound the Design of theDivine bChariot. Rabbi Yehoshua began expounding. And that was the day of the summer solstice,when there are no clouds in the sky. Yet the bheavens became filled with clouds, and there was the appearance of a kind of rainbow in a cloud. And ministering angels gathered and came to listen, like people gathering and coming to see the rejoicing of a bridegroom and bride. /b, bRabbi Yosei the Priest went and recitedthese bmatters before Rabban Yoḥa ben Zakkai,who bsaidto him: bHappy areall of byou, and happy arethe mothers bwho gave birth to you; happy are my eyes that saw this,students such as these. bAs for you and I,I saw bin my dreamthat bwe were seated at Mount Sinai, and a Divine Voice came to us from heaven: Ascend here, ascend here,for blarge halls[iteraklin/b] band pleasant couches are made up for you. You, your students, and the students of your students are invited tothe bthird group,those who will merit to welcome the Divine Presence.,The Gemara poses a question: bIs that so? But isn’t it taughtin a ibaraita /i: bRabbi Yosei, son of Rabbi Yehuda, says: There are three lectures.In other words, there are three Sages with regard to whom it states that they delivered lectures on the mystical tradition: bRabbi Yehoshua lecturedon these bmatters before Rabban Yoḥa ben Zakkai; Rabbi Akiva lectured before Rabbi Yehoshua;and bḤaya ben Ḥakhinai lectured before Rabbi Akiva. However, Rabbi Elazar ben Arakh was not includedin the list, despite the testimony that he lectured before Rabban Yoḥa. The Gemara explains: Those bwho lectured and werealso blectured to were included;but those bwho lectured and were not lectured to were not included.The Gemara asks: bBut wasn’tthere bḤaya ben Ḥakhinai, who was not lectured to, andyet bhe is included?The Gemara answers: Ḥaya ben Ḥakhinai bactually lectured before one who lecturedin front of his own rabbi, so he was also included in this list.,§ bThe Sages taught: Four entered the orchard [ ipardes /i],i.e., dealt with the loftiest secrets of Torah, band they are as follows: Ben Azzai; and ben Zoma; iAḥer /i,the other, a name for Elisha ben Avuya; band Rabbi Akiva. Rabbi Akiva,the senior among them, bsaid to them: When,upon your arrival in the upper worlds, byou reach pure marble stones, do not say: Water, water,although they appear to be water, bbecause it is stated: “He who speaks falsehood shall not be established before My eyes”(Psalms 101:7).,The Gemara proceeds to relate what happened to each of them: bBen Azzai glimpsedat the Divine Presence band died. And with regard to him the verse states: “Precious in the eyes of the Lord is the death of His pious ones”(Psalms 116:15). bBen Zoma glimpsedat the Divine Presence band was harmed,i.e., he lost his mind. bAnd with regard to him the verse states: “Have you found honey? Eat as much as is sufficient for you, lest you become full from it and vomit it”(Proverbs 25:16). iAḥerchopped down the shootsof saplings. In other words, he became a heretic. bRabbi Akiva came out safely. /b,The Gemara recounts the greatness of ben Zoma, who was an expert interpreter of the Torah and could find obscure proofs: bThey asked ben Zoma: What isthe ihalakhawith regard to bcastrating a dog?The prohibition against castration appears alongside the sacrificial blemishes, which may imply that it is permitted to castrate an animal that cannot be sacrificed as an offering. bHe said to them:The verse states “That which has its testicles bruised, or crushed, or torn, or cut, you shall not offer to God, nor bshall you do so in your land”(Leviticus 22:24), from which we learn: With regard to banyanimal bthat is in your land, you shall not dosuch a thing. bTheyalso basked ben Zoma:A woman considered bto be a virgin who became pregt, what isthe ihalakha /i? bA High Priestmay marry only a virgin; is he permitted to marry her? The answer depends on the following: bAre we concerned forthe opinion of bShmuel? Shmuel says: /b
53. Papyri, Papyri Graecae Magicae, 4.2474-4.2490 (3rd cent. CE - 4th cent. CE)

54. Anon., 2 Enoch, 8.1, 71.1

55. Anon., 3 Baruch, 4.16

56. Anon., 4 Ezra, 4.35, 5.1-5.12, 6.20, 6.23-6.24, 7.10-7.14, 7.16-7.26, 7.28-7.29, 7.31-7.35, 7.37-7.44, 7.70, 7.85, 7.91, 7.95, 7.99, 8.51-8.53, 8.59-8.60, 9.1, 12.32, 12.34, 12.36-12.38, 13.26, 13.52-13.56, 13.58, 14.23, 14.34-14.35, 14.45-14.47

4.35. Did not the souls of the righteous in their chambers ask about these matters, saying, `How long are we to remain here? And when will come the harvest of our reward? 5.1. Now concerning the signs: behold, the days are coming when those who dwell on earth shall be seized with great terror, and the way of truth shall be hidden, and the land shall be barren of faith. 5.2. And unrighteousness shall be increased beyond what you yourself see, and beyond what you heard of formerly. 5.3. And the land which you now see ruling shall be waste and untrodden, and men shall see it desolate. 5.4. But if the Most High grants that you live, you shall see it thrown into confusion after the third period; and the sun shall suddenly shine forth at night,and the moon during the day. 5.5. Blood shall drip from wood,and the stone shall utter its voice;the peoples shall be troubled, and the stars shall fall. 5.6. And one shall reign whom those who dwell on earth do not expect, and the birds shall fly away together; 5.7. and the sea of Sodom shall cast up fish; and one whom the many do not know shall make his voice heard by night, and all shall hear his voice. 5.8. There shall be chaos also in many places, and fire shall often break out, and the wild beasts shall roam beyond their haunts, and menstruous women shall bring forth monsters. 5.9. And salt waters shall be found in the sweet, and all friends shall conquer one another; then shall reason hide itself, and wisdom shall withdraw into its chamber 5.10. and it shall be sought by many but shall not be found, and unrighteousness and unrestraint shall increase on earth. 5.11. And one country shall ask its neighbor, `Has righteousness, or any one who does right, passed through you?' And it will answer, `No.' 5.12. And at that time men shall hope but not obtain; they shall labor but their ways shall not prosper. 6.20. and when the seal is placed upon the age which is about to pass away, then I will show these signs: the books shall be opened before the firmament, and all shall see it together. 6.23. and the trumpet shall sound aloud, and when all hear it, they shall suddenly be terrified. 6.24. At that time friends shall make war on friends like enemies, and the earth and those who inhabit it shall be terrified, and the springs of the fountains shall stand still, so that for three hours they shall not flow. 7.10. I said, "He cannot, lord." And he said to me, "So also is Israel's portion. 7.11. For I made the world for their sake, and when Adam transgressed my statutes, what had been made was judged. 7.12. And so the entrances of this world were made narrow and sorrowful and toilsome; they are few and evil, full of dangers and involved in great hardships. 7.13. But the entrances of the greater world are broad and safe, and really yield the fruit of immortality. 7.14. Therefore unless the living pass through the difficult and vain experiences, they can never receive those things that have been reserved for them. 7.16. And why have you not considered in your mind what is to come, rather than what is now present? 7.17. Then I answered and said, "O sovereign Lord, behold, thou hast ordained in thy law that the righteous shall inherit these things, but that the ungodly shall perish. 7.18. The righteous therefore can endure difficult circumstances while hoping for easier ones; but those who have done wickedly have suffered the difficult circumstances and will not see the easier ones. 7.19. And he said to me, "You are not a better judge than God, or wiser than the Most High! 7.20. Let many perish who are now living, rather than that the law of God which is set before them be disregarded! 7.21. For God strictly commanded those who came into the world, when they came, what they should do to live, and what they should observe to avoid punishment. 7.22. Nevertheless they were not obedient, and spoke against him; they devised for themselves vain thoughts 7.23. and proposed to themselves wicked frauds; they even declared that the Most High does not exist, and they ignored his ways! 7.24. They scorned his law, and denied his covets; they have been unfaithful to his statutes, and have not performed his works. 7.25. Therefore, Ezra, empty things are for the empty, and full things are for the full. 7.26. For behold, the time will come, when the signs which I have foretold to you will come to pass, that the city which now is not seen shall appear, and the land which now is hidden shall be disclosed. 7.28. For my son the Messiah shall be revealed with those who are with him, and those who remain shall rejoice four hundred years. 7.29. And after these years my son the Messiah shall die, and all who draw human breath. 7.31. And after seven days the world, which is not yet awake, shall be roused, and that which is corruptible shall perish. 7.32. And the earth shall give up those who are asleep in it, and the dust those who dwell silently in it; and the chambers shall give up the souls which have been committed to them. 7.33. And the Most High shall be revealed upon the seat of judgment, and compassion shall pass away, and patience shall be withdrawn; 7.34. but only judgment shall remain, truth shall stand, and faithfulness shall grow strong. 7.35. And recompense shall follow, and the reward shall be manifested; righteous deeds shall awake, and unrighteous deeds shall not sleep. 7.37. Then the Most High will say to the nations that have been raised from the dead, `Look now, and understand whom you have denied, whom you have not served, whose commandments you have despised! 7.38. Look on this side and on that; here are delight and rest, and there are fire and torments!' Thus he will speak to them on the day of judgment -- 7.39. a day that has no sun or moon or stars 7.40. or cloud or thunder or lightning or wind or water or air, or darkness or evening or morning 7.41. or summer or spring or heat or winter or frost or cold or hail or rain or dew 7.42. or noon or night, or dawn or shining or brightness or light, but only the splendor of the glory of the Most High, by which all shall see what has been determined for them. 7.43. For it will last for about a week of years. 7.44. This is my judgment and its prescribed order; and to you alone have I shown these things. 7.70. He answered me and said, "When the Most High made the world and Adam and all who have come from him, he first prepared the judgment and the things that pertain to the judgment. 7.85. The fifth way, they shall see how the habitations of the others are guarded by angels in profound quiet. 7.91. First of all, they shall see with great joy the glory of him who receives them, for they shall have rest in seven orders. 7.95. The fourth order, they understand the rest which they now enjoy, being gathered into their chambers and guarded by angels in profound quiet, and the glory which awaits them in the last days. 7.99. This is the order of the souls of the righteous, as henceforth is announced; and the aforesaid are the ways of torment which those who would not give heed shall suffer hereafter. 8.51. But think of your own case, and inquire concerning the glory of those who are like yourself 8.52. because it is for you that paradise is opened, the tree of life is planted, the age to come is prepared, plenty is provided, a city is built, rest is appointed, goodness is established and wisdom perfected beforehand. 8.53. The root of evil is sealed up from you, illness is banished from you, and death is hidden; hell has fled and corruption has been forgotten; 8.59. For just as the things which I have predicted await you, so the thirst and torment which are prepared await them. For the Most High did not intend that men should be destroyed; 8.60. but they themselves who were created have defiled the name of him who made them, and have been ungrateful to him who prepared life for them. 9.1. He answered me and said, "Measure carefully in your mind, and when you see that a certain part of the predicted signs are past 12.32. this is the Messiah whom the Most High has kept until the end of days, who will arise from the posterity of David, and will come and speak to them; he will denounce them for their ungodliness and for their wickedness, and will cast up before them their contemptuous dealings. 12.34. But he will deliver in mercy the remt of my people, those who have been saved throughout my borders, and he will make them joyful until the end comes, the day of judgment, of which I spoke to you at the beginning. 12.36. And you alone were worthy to learn this secret of the Most High. 12.37. Therefore write all these things that you have seen in a book, and put it in a hidden place; 12.38. and you shall teach them to the wise among your people, whose hearts you know are able to comprehend and keep these secrets. 13.26. this is he whom the Most High has been keeping for many ages, who will himself deliver his creation; and he will direct those who are left. 13.52. He said to me, "Just as no one can explore or know what is in the depths of the sea, so no one on earth can see my Son or those who are with him, except in the time of his day. 13.53. This is the interpretation of the dream which you saw. And you alone have been enlightened about this 13.54. because you have forsaken your own ways and have applied yourself to mine, and have searched out my law; 13.55. for you have devoted your life to wisdom, and called understanding your mother. 13.56. Therefore I have shown you this, for there is a reward laid up with the Most High. And after three more days I will tell you other things, and explain weighty and wondrous matters to you. 13.58. and because he governs the times and whatever things come to pass in their seasons. And I stayed there three days. 14.23. He answered me and said, "Go and gather the people, and tell them not to seek you for forty days. 14.34. If you, then, will rule over your minds and discipline your hearts, you shall be kept alive, and after death you shall obtain mercy. 14.35. For after death the judgment will come, when we shall live again; and then the names of the righteous will become manifest, and the deeds of the ungodly will be disclosed. 14.45. And when the forty days were ended, the Most High spoke to me, saying, "Make public the twenty-four books that you wrote first and let the worthy and the unworthy read them; 14.46. but keep the seventy that were written last, in order to give them to the wise among your people. 14.47. For in them is the spring of understanding, the fountain of wisdom, and the river of knowledge.
57. Anon., Apocalypse of Moses, 40.1

58. Anon., 4 Baruch, 5

59. Anon., Joseph And Aseneth, 8.9, 12.11, 15.7



Subjects of this text:

subject book bibliographic info
abel Levison, The Greek Life of Adam and Eve (2023) 960
abimelech/ebed-melech, sleep of Allison, 4 Baruch (2018) 253
abimelech/ebed-melech Allison, 4 Baruch (2018) 253
acherusian sea (lake) Levison, The Greek Life of Adam and Eve (2023) 960
adam, seed of Levison, The Greek Life of Adam and Eve (2023) 1004
afterlife, eschatological punishment Stuckenbruck, 1 Enoch 91-108 (2007) 453
aloe Levison, The Greek Life of Adam and Eve (2023) 194
angels, witnesses of sin Stuckenbruck, 1 Enoch 91-108 (2007) 453
angels Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 19
anger, wild Levison, The Greek Life of Adam and Eve (2023) 194, 458, 901
anger Levison, The Greek Life of Adam and Eve (2023) 1004
apocalypse, genre Crabb, Luke/Acts and the End of History (2020) 108
apocalyptic literature, jewish Esler, The Early Christian World (2000) 91
archangel Levison, The Greek Life of Adam and Eve (2023) 960
ascent, adam, of Levison, The Greek Life of Adam and Eve (2023) 458
ascent, soul, of Levison, The Greek Life of Adam and Eve (2023) 458
ascent Levison, The Greek Life of Adam and Eve (2023) 458
atonement, as means of deliverance from death nan
blood of abel Levison, The Greek Life of Adam and Eve (2023) 960
body, adam, of Levison, The Greek Life of Adam and Eve (2023) 194, 458, 901, 960
body, transformation of Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 19
body Levison, The Greek Life of Adam and Eve (2023) 960
burial, adam, of Levison, The Greek Life of Adam and Eve (2023) 960
burning, of the wicked Stuckenbruck, 1 Enoch 91-108 (2007) 453
cain Levison, The Greek Life of Adam and Eve (2023) 960
condemnation Levison, The Greek Life of Adam and Eve (2023) 1004
covenant Crabb, Luke/Acts and the End of History (2020) 108
creation Crabb, Luke/Acts and the End of History (2020) 108, 291
day, cosmic ordering, of Levison, The Greek Life of Adam and Eve (2023) 458, 901, 960
day, final Levison, The Greek Life of Adam and Eve (2023) 1004
day, great Levison, The Greek Life of Adam and Eve (2023) 901, 1004
day, judgment, of Levison, The Greek Life of Adam and Eve (2023) 194, 901, 1004
day, resurrection, of Levison, The Greek Life of Adam and Eve (2023) 901
decline, historical Crabb, Luke/Acts and the End of History (2020) 108
deeds, wicked of humans Stuckenbruck, 1 Enoch 91-108 (2007) 453
descent, adam (s body), of Levison, The Greek Life of Adam and Eve (2023) 901
descent, god, of Levison, The Greek Life of Adam and Eve (2023) 901
descent Levison, The Greek Life of Adam and Eve (2023) 901
dew Stuckenbruck, 1 Enoch 91-108 (2007) 453
dominion of death Levison, The Greek Life of Adam and Eve (2023) 1004
dust Levison, The Greek Life of Adam and Eve (2023) 960, 1004
eve, statement of Levison, The Greek Life of Adam and Eve (2023) 901
expulsion, adam, of Levison, The Greek Life of Adam and Eve (2023) 194
expulsion, eve, of Levison, The Greek Life of Adam and Eve (2023) 194
eye Levison, The Greek Life of Adam and Eve (2023) 901
fear of god Levison, The Greek Life of Adam and Eve (2023) 458
fire Stuckenbruck, 1 Enoch 91-108 (2007) 453
flavians Crabb, Luke/Acts and the End of History (2020) 108
forgiveness, glory nan
four- (or five‐) kingdom paradigm Crabb, Luke/Acts and the End of History (2020) 108
fragrances Levison, The Greek Life of Adam and Eve (2023) 194, 901
frankincense, tree of Levison, The Greek Life of Adam and Eve (2023) 194
general Crabb, Luke/Acts and the End of History (2020) 291
glory, adam, of Levison, The Greek Life of Adam and Eve (2023) 194
glory, lord, of the Levison, The Greek Life of Adam and Eve (2023) 458
glory, transformation into Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 19
god, father of the whole creation, as Levison, The Greek Life of Adam and Eve (2023) 901
god, presence of Levison, The Greek Life of Adam and Eve (2023) 901
hades Levison, The Greek Life of Adam and Eve (2023) 960
hands, adam, of Levison, The Greek Life of Adam and Eve (2023) 1004
hands, god, of Levison, The Greek Life of Adam and Eve (2023) 458
heaven, seventh Levison, The Greek Life of Adam and Eve (2023) 960
heaven, third Levison, The Greek Life of Adam and Eve (2023) 194, 458, 901, 960
hell Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 19
idolatry Stuckenbruck, 1 Enoch 91-108 (2007) 453
incense Levison, The Greek Life of Adam and Eve (2023) 194
israel Levison, The Greek Life of Adam and Eve (2023) 1004
jewish literature, apocalyptic Esler, The Early Christian World (2000) 91
jewish literature, greek dimensions Esler, The Early Christian World (2000) 91
jews, jewish literature Esler, The Early Christian World (2000) 91
judgement, final Crabb, Luke/Acts and the End of History (2020) 291
judgment, eschatological Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 19
judgment Levison, The Greek Life of Adam and Eve (2023) 194, 458, 901, 960
justice Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 19
life after death Allison, 4 Baruch (2018) 253
linen Levison, The Greek Life of Adam and Eve (2023) 960
messianic woes Crabb, Luke/Acts and the End of History (2020) 291
michael Levison, The Greek Life of Adam and Eve (2023) 960
mist Stuckenbruck, 1 Enoch 91-108 (2007) 453
moment Crabb, Luke/Acts and the End of History (2020) 291
moon Stuckenbruck, 1 Enoch 91-108 (2007) 453
myrrh Levison, The Greek Life of Adam and Eve (2023) 194
mystery cults Keener, First-Second Corinthians (2005) 239
natural/meterological phenomena Stuckenbruck, 1 Enoch 91-108 (2007) 453
nickelsburg, g. Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 19
oil Levison, The Greek Life of Adam and Eve (2023) 194
paradise Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 19
paradise traditions Keener, First-Second Corinthians (2005) 239
periodisation of history Crabb, Luke/Acts and the End of History (2020) 108, 291
persia Levison, The Greek Life of Adam and Eve (2023) 1004
punishment Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 19
punishment of wrongdoers Stuckenbruck, 1 Enoch 91-108 (2007) 453
rain Stuckenbruck, 1 Enoch 91-108 (2007) 453
regions, paradise, of Levison, The Greek Life of Adam and Eve (2023) 901
regions Levison, The Greek Life of Adam and Eve (2023) 194, 901
rest (eschatological) Allison, 4 Baruch (2018) 253
restoration, adam, of Levison, The Greek Life of Adam and Eve (2023) 194
resurrection, as prerequisite for judgment Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 19
resurrection, differentiation in Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 19
resurrection, promise of Levison, The Greek Life of Adam and Eve (2023) 1004
resurrection, views in second temple judaism' Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 19
resurrection Levison, The Greek Life of Adam and Eve (2023) 1004
righteousness/the righteous/the just Allison, 4 Baruch (2018) 253
rock Levison, The Greek Life of Adam and Eve (2023) 960
seeds, adam, of Levison, The Greek Life of Adam and Eve (2023) 1004
seeds, food (sustece), for Levison, The Greek Life of Adam and Eve (2023) 194
seeds Levison, The Greek Life of Adam and Eve (2023) 901, 1004
segal, a. Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 19
sex/sexual Levison, The Greek Life of Adam and Eve (2023) 194, 901
silk Levison, The Greek Life of Adam and Eve (2023) 960
sin, eve, of Levison, The Greek Life of Adam and Eve (2023) 194, 901
soul, adam, of Levison, The Greek Life of Adam and Eve (2023) 458
soul, righteous Levison, The Greek Life of Adam and Eve (2023) 901, 960
spices, paradise, of Levison, The Greek Life of Adam and Eve (2023) 194
spices Levison, The Greek Life of Adam and Eve (2023) 194
stars Stuckenbruck, 1 Enoch 91-108 (2007) 453
suffering, as sign of the end Crabb, Luke/Acts and the End of History (2020) 291
sun, as a heavenly body Stuckenbruck, 1 Enoch 91-108 (2007) 453
tree Levison, The Greek Life of Adam and Eve (2023) 194, 901
urzeit zu endzeit Crabb, Luke/Acts and the End of History (2020) 108
vindication of the righteous Crabb, Luke/Acts and the End of History (2020) 291
voice Levison, The Greek Life of Adam and Eve (2023) 458, 960
walls of paradise (or garden) Levison, The Greek Life of Adam and Eve (2023) 194, 901
washing, acherusian sea, in the Levison, The Greek Life of Adam and Eve (2023) 960
washing, adam, of Levison, The Greek Life of Adam and Eve (2023) 960