1. Hebrew Bible, Isaiah, 66.1 (8th cent. BCE - 5th cent. BCE)
| 66.1. שִׂמְחוּ אֶת־יְרוּשָׁלִַם וְגִילוּ בָהּ כָּל־אֹהֲבֶיהָ שִׂישׂוּ אִתָּהּ מָשׂוֹשׂ כָּל־הַמִּתְאַבְּלִים עָלֶיהָ׃ 66.1. כֹּה אָמַר יְהוָה הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדֹם רַגְלָי אֵי־זֶה בַיִת אֲשֶׁר תִּבְנוּ־לִי וְאֵי־זֶה מָקוֹם מְנוּחָתִי׃ | 66.1. Thus saith the LORD: The heaven is My throne, and the earth is My footstool; where is the house that ye may build unto Me? And where is the place that may be My resting-place?" |
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2. Hebrew Bible, Daniel, 9.26-9.27 (2nd cent. BCE - 2nd cent. BCE)
| 9.26. וְאַחֲרֵי הַשָּׁבֻעִים שִׁשִּׁים וּשְׁנַיִם יִכָּרֵת מָשִׁיחַ וְאֵין לוֹ וְהָעִיר וְהַקֹּדֶשׁ יַשְׁחִית עַם נָגִיד הַבָּא וְקִצּוֹ בַשֶּׁטֶף וְעַד קֵץ מִלְחָמָה נֶחֱרֶצֶת שֹׁמֵמוֹת׃ 9.27. וְהִגְבִּיר בְּרִית לָרַבִּים שָׁבוּעַ אֶחָד וַחֲצִי הַשָּׁבוּעַ יַשְׁבִּית זֶבַח וּמִנְחָה וְעַל כְּנַף שִׁקּוּצִים מְשֹׁמֵם וְעַד־כָּלָה וְנֶחֱרָצָה תִּתַּךְ עַל־שֹׁמֵם׃ | 9.26. And after the threescore and two weeks shall an anointed one be cut off, and be no more; and the people of a prince that shall come shall destroy the city and the sanctuary; but his end shall be with a flood; and unto the end of the war desolations are determined." 9.27. And he shall make a firm covet with many for one week; and for half of the week he shall cause the sacrifice and the offering to cease; and upon the wing of detestable things shall be that which causeth appalment; and that until the extermination wholly determined be poured out upon that which causeth appalment.’" |
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3. Anon., Epistle of Barnabas, 1.4-1.5, 1.7, 2.4, 2.6, 2.9, 3.6, 4.1, 4.10-4.11, 4.13, 5.3-5.4, 5.6, 6.15, 6.18, 7.3, 10.11, 11.6, 12.4, 14.5, 15.5-15.8, 16.1-16.3, 16.5-16.10, 17.2, 18.1, 21.1, 21.3, 21.9 (1st cent. CE - 2nd cent. CE)
| 1.4. Being therefore persuaded of this, and being conscious with myself that having said much among you I know that the Lord journeyed with me on the way of righteousness, and am wholly constrained also myself to this, to love you more than my own soul (for great faith and love dwelleth in you through the hope of the life which is His)--considering this therefore, that 1.5. if it shall be my care to communicate to you some portion of that which I received, it shall turn to my reward for having ministered to such spirits, I was eager to send you a trifle, that along with your faith ye might have your knowledge also perfect. 1.7. For the Lord made known to us by His prophets things past and present, giving us likewise the firstfruits of the taste of things future. And seeing each of these things severally coming to pass, according as He spake, we ought to offer a richer and higher offering to the fear of Him. But I, not as though I were a teacher, but as one of yourselves, will show forth a few things, whereby ye shall be gladdened in the present circumstances. 2.4. For He hath made manifest to us by all the prophets that He wanteth neither sacrifices nor whole burnt offerings nor oblations, saying at one time; 2.6. These things therefore He annulled, that the new law of our Lord Jesus Christ, being free from the yoke of constraint, might have its oblation not made by human hands. 2.9. So we ought to perceive, unless we are without understanding, the mind of the goodness of our Father; for He speaketh to us, desiring us not to go astray like them but to seek how we may approach Him. 3.6. To this end therefore, my brethren, He that is long-suffering, foreseeing that the people whom He had prepared in His well-beloved would believe in simplicity, manifested to us beforehand concerning all things, that we might not as novices shipwreck ourselves upon their law. 4.1. It behooves us therefore to investigate deeply concerning the present, and to search out the things which have power to save us. Let us therefore flee altogether from all the works of lawlessness, lest the works of lawlessness overpower us; and let us loathe the error of the present time, that we may be loved for that which is to come. 4.1. Let us flee from all vanity, let us entirely hate the works of the evil way. Do not entering in privily stand apart by yourselves, as if ye were already justified, but assemble yourselves together and consult concerning the common welfare. 4.11. For the scripture saith; Woe unto them that are wise for themselves, and understanding in their own sight. Let us become spiritual, let us become a temple perfect unto God. As far as in us lies, let us exercise ourselves in the fear of God, [and] let us strive to keep His commandments, that we may rejoice in His ordices. 4.13. if we relax as men that are called, we should slumber over our sins, and the prince of evil receive power against us and thrust us out from the kingdom of the Lord. 5.3. We ought therefore to be very thankful unto the Lord, for that He both revealed unto us the past, and made us wise in the present, and as regards the future we are not without understanding. 5.4. Now the scripture saith; Not unjustly is the net spread for the birds. He meaneth this that a man shall justly perish, who having the knowledge of the way of righteousness forceth himself into the way of darkness. 5.6. Understand ye. The prophets, receiving grace from Him, prophesied concerning Him. But He Himself endured that He might destroy death and show forth the resurrection of the dead, for that He must needs be manifested in the flesh; 6.15. For a holy temple unto the Lord, my brethren, is the abode of our heart. 6.18. Now we have already said above; And let them increase and multiply and rule over the fishes. But who is he that is able [now] to rule over beasts and fishes and fowls of the heaven; for we ought to perceive that to rule implieth power, so that one should give orders and have dominion. 7.3. But moreover when crucified He had vinegar and gall given Him to drink. Hear how on this matter the priests of the temple have revealed. Seeing that there is a commandment in scripture, Whatsoever shall not observe the fast shall surely die, the Lord commanded, because He was in His own person about to offer the vessel of His Spirit a sacrifice for our sins, that the type also which was given in Isaac who was offered upon the alter should be fulfilled. 10.11. Again Moses saith; Ye shall everything that divideth the hoof and cheweth the cud. What meaneth he? He that receiveth the food knoweth Him that giveth him the food, and being refreshed appeareth to rejoice in him. Well said he, having regard to the commandment. What then meaneth he? Cleave unto those that fear the Lord, with those who meditate in their heart on the distinction of the word which they have received, with those who tell of the ordices of the Lord and keep them, with those who know that meditation is a work of gladness and who chew the cud of the word of the Lord. But why that which divideth the hoof? Because the righteous man both walketh in this world, and at the same time looketh for the holy world to come. Ye see how wise a lawgiver Moses was. 11.6. And again He saith in another prophet; And He that doeth these things shall be as the tree that is planted by the parting streams of waters, which shall yield his fruit at his proper season, and his leaf shall not fall off, and all things whatsoever he doeth shall prosper. 12.4. And again in another prophet He saith; The whole day long have I stretched out My hands to a disobedient people that did gainsay My righteous way. 14.5. But He was made manifest, in order that at the same time they might be perfected in their sins, and we might receive the covet through Him who inherited it, even the Lord Jesus, who was prepared beforehand hereunto, that appearing in person He might redeem out of darkness our hearts which had already been paid over unto death and delivered up to the iniquity of error, and thus establish the covet in us through the word. 15.5. And He rested on the seventh day. this He meaneth; when His Son shall come, and shall abolish the time of the Lawless One, and shall judge the ungodly, and shall change the sun and the moon and the stars, then shall he truly rest on the seventh day. 15.6. Yea and furthermore He saith; Thou shalt hallow it with pure hands and with a pure heart. If therefore a man is able now to hallow the day which God hallowed, though he be pure in heart, we have gone utterly astray. 15.7. But if after all then and not till then shall we truly rest and hallow it, when we shall ourselves be able to do so after being justified and receiving the promise, when iniquity is no more and all things have been made new by the Lord, we shall be able to hallow it then, because we ourselves shall have been hallowed first. 15.8. Finally He saith to them; Your new moons and your Sabbaths I cannot away with. Ye see what is His meaning ; it is not your present Sabbaths that are acceptable [unto Me], but the Sabbath which I have made, in the which, when I have set all things at rest, I will make the beginning of the eighth day which is the beginning of another world. 16.1. Moreover I will tell you likewise concerning the temple, how these wretched men being led astray set their hope on the building, and not on their God that made them, as being a house of God. 16.1. For he that desireth to be saved looketh not to the man, but to Him that dwelleth and speaketh in him, being amazed at this that he has never at any time heard these words from the mouth of the speaker, nor himself ever desired to hear them. This is the spiritual temple built up to the Lord. 16.2. For like the Gentiles almost they consecrated Him in the temple. But what saith the Lord abolishing the temple? Learn ye. Who hath measured the heaven with a span, or hath measured the earth with his hand? Have not I, saith the Lord? The heaven is My throne and the earth the footstool of My feet. What manner of house will ye build for Me? Or what shall be my resting place? Ye perceive that their hope is vain. 16.3. Furthermore He saith again; Behold they that pulled down this temple themselves shall build it. 16.5. Again, it was revealed how the city and the temple and the people of Israel should be betrayed. For the scripture saith; And it shall be in the last days, that the Lord shall deliver up the sheep of the pasture and the fold and the tower thereof to destruction. And it came to pass as the Lord spake. 16.6. But let us enquire whether there be any temple of God. There is; in the place where he himself undertakes to make and finish it. For it is written And it shall come to pass, when the week is being accomplished, the temple of God shall be built gloriously in the name of the Lord. 16.7. I find then that there is a temple, How then shall it be built in the name of the Lord? Understand ye. Before we believed on God, the abode of our heart was corrupt and weak, a temple truly built by hands; for it was full of idolatry and was a house of demons, because we did whatsoever was contrary to God. 16.8. But it shall be built in the name of the Lord. Give heed then that the temple of the Lord may be built gloriously. 16.9. How? Understand ye. By receiving the remission of our sins and hoping on the Name we became new, created afresh from the beginning. Wherefore God dwelleth truly in our habitation within us. How? The word of his faith, the calling of his promise, the wisdom of the ordices, the commandments of the teaching, He Himself prophesying in us, He Himself dwelling in us, opening for us who had been in bondage unto death the door of the temple, which is the mouth, and giving us repentance leadeth us to the incorruptible temple. 17.2. For if I should write to you concerning things immediate or future, ye would not understand them, because they are put in parables. So much then for this. 18.1. But let us pass on to another lesson and teaching. There are two ways of teaching and of power, the one of light and the other of darkness; and there is a great difference between the two ways. For on the one are stationed the light giving angels of God, on the other the angels of Satan. 21.1. It is good therefore to learn the ordices of the Lord, as many as have been written above, and to walk in them. For he that doeth these things shall be glorified in the kingdom of God; whereas he that chooseth their opposites shall perish together with his works. For this cause is the resurrection, for this the recompense. 21.3. The day is at hand, in which everything shall be destroyed together with the Evil One. The Lord is at hand and his reward. 21.9. For this reason I was the more eager to write to you so far as I was able, that I might give you joy. Fare ye well, children of love and peace. The Lord of glory and of every grace be with your spirit. |
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4. Anon., Didache, 11.7-11.12, 12.2, 15.1-15.2 (1st cent. CE - 2nd cent. CE)
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5. New Testament, 1 Corinthians, 9.6, 11.5, 12.28 (1st cent. CE - 1st cent. CE)
| 9.6. Or have onlyBarnabas and I no right to not work? 11.5. But every woman praying or prophesying with her head unveileddishonors her head. For it is one and the same thing as if she wereshaved. 12.28. God has set some in the assembly: first apostles, secondprophets, third teachers, then miracle workers, then gifts of healings,helps, governments, and various kinds of languages. |
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6. New Testament, 2 Thessalonians, 2.4 (1st cent. CE - 1st cent. CE)
| 2.4. he who opposes and exalts himself against all that is called God or that is worshiped; so that he sits as God in the temple of God, setting himself up as God. |
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7. New Testament, Acts, 4.36, 18.26, 21.9 (1st cent. CE - 2nd cent. CE)
| 4.36. Joses, who by the apostles was surnamed Barnabas (which is, being interpreted, Son of Exhortation), a Levite, a man of Cyprus by race 18.26. He began to speak boldly in the synagogue. But when Priscilla and Aquila heard him, they took him aside, and explained to him the way of God more accurately. 21.9. Now this man had four virgin daughters who prophesied. |
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8. New Testament, Galatians, 3.1-3.3, 5.1-5.7 (1st cent. CE - 1st cent. CE)
| 3.1. Foolish Galatians, who has bewitched you not to obey thetruth, before whose eyes Jesus Christ was openly set forth among you as crucified? 3.2. I just want to learn this from you. Did you receivethe Spirit by the works of the law, or by hearing of faith? 3.3. Areyou so foolish? Having begun in the Spirit, are you now completed inthe flesh? 5.1. Stand firm therefore in the liberty by which Christ has madeus free, and don't be entangled again with a yoke of bondage. 5.2. Behold, I, Paul, tell you that if you receive circumcision, Christ willprofit you nothing. 5.3. Yes, I testify again to every man whoreceives circumcision, that he is a debtor to do the whole law. 5.4. You are alienated from Christ, you who desire to be justified by thelaw. You have fallen away from grace. 5.5. For we, through the Spirit,by faith wait for the hope of righteousness. 5.6. For in Christ Jesusneither circumcision amounts to anything, nor uncircumcision, but faithworking through love. 5.7. You were running well! Who interfered withyou that you should not obey the truth? |
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9. New Testament, Hebrews, 1.1, 3.3, 6.1-6.12, 8.13, 9.1-9.28, 10.1, 10.23-10.25, 10.29, 12.4, 13.9, 13.24 (1st cent. CE - 1st cent. CE)
| 1.1. God, having in the past spoken to the fathers through the prophets at many times and in various ways 3.3. For he has been counted worthy of more glory than Moses, inasmuch as he who built the house has more honor than the house. 6.1. Therefore leaving the doctrine of the first principles of Christ, let us press on to perfection -- not laying again a foundation of repentance from dead works, of faith toward God 6.2. of the teaching of baptisms, of laying on of hands, of resurrection of the dead, and of eternal judgment. 6.3. This will we do, if God permits. 6.4. For concerning those who were once enlightened and tasted of the heavenly gift, and were made partakers of the Holy Spirit 6.5. and tasted the good word of God, and the powers of the age to come 6.6. and then fell away, it is impossible to renew them again to repentance; seeing they crucify the Son of God for themselves again, and put him to open shame. 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. 6.9. But, beloved, we are persuaded of better things for you, and things that accompany salvation, even though we speak like this. 6.10. For God is not unrighteous, so as to forget your work and the labor of love which you showed toward his name, in that you served the saints, and still do serve them. 6.11. We desire that each one of you may show the same diligence to the fullness of hope even to the end 6.12. that you won't be sluggish, but imitators of those who through faith and patience inherited the promises. 8.13. In that he says, "A new covet," he has made the first old. But that which is becoming old and grows aged is near to vanishing away. 9.1. Now indeed even the first covet had ordices of divine service, and an earthly sanctuary. 9.2. For there was a tabernacle prepared. In the first part were the lampstand, the table, and the show bread; which is called the Holy Place. 9.3. After the second veil was the tabernacle which is called the Holy of Holies 9.4. having a golden altar of incense, and the ark of the covet overlaid on all sides with gold, in which was a golden pot holding the manna, Aaron's rod that budded, and the tables of the covet; 9.5. and above it cherubim of glory overshadowing the mercy seat, of which things we can't now speak in detail. 9.6. Now these things having been thus prepared, the priests go in continually into the first tabernacle, accomplishing the services 9.7. but into the second the high priest alone, once in the year, not without blood, which he offers for himself, and for the errors of the people. 9.8. The Holy Spirit is indicating this, that the way into the Holy Place wasn't yet revealed while the first tabernacle was still standing; 9.9. which is a symbol of the present age, where gifts and sacrifices are offered that are incapable, concerning the conscience, of making the worshipper perfect; 9.10. being only (with meats and drinks and various washings) fleshly ordices, imposed until a time of reformation. 9.11. But Christ having come as a high priest of the coming good things, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation 9.12. nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the Holy Place, having obtained eternal redemption. 9.13. For if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctify to the cleanness of the flesh: 9.14. how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse your conscience from dead works to serve the living God? 9.15. For this reason he is the mediator of a new covet, since a death has occurred for the redemption of the transgressions that were under the first covet, that those who have been called may receive the promise of the eternal inheritance. 9.16. For where a last will and testament is, there must of necessity be the death of him who made it. 9.17. For a will is in force where there has been death, for it is never in force while he who made it lives. 9.18. Therefore even the first covet has not been dedicated without blood. 9.19. For when every commandment had been spoken by Moses to all the people according to the law, he took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people 9.20. saying, "This is the blood of the covet which God has commanded you. 9.21. Moreover he sprinkled the tabernacle and all the vessels of the ministry in like manner with the blood. 9.22. According to the law, nearly everything is cleansed with blood, and apart from shedding of blood there is no remission. 9.23. It was necessary therefore that the copies of the things in the heavens should be cleansed with these; but the heavenly things themselves with better sacrifices than these. 9.24. For Christ hasn't entered into holy places made with hands, which are representations of the true, but into heaven itself, now to appear in the presence of God for us; 9.25. nor yet that he should offer himself often, as the high priest enters into the holy place year by year with blood not his own 9.26. or else he must have suffered often since the foundation of the world. But now once at the end of the ages, he has been revealed to put away sin by the sacrifice of himself. 9.27. Inasmuch as it is appointed for men to die once, and after this, judgment 9.28. so Christ also, having been once offered to bear the sins of many, will appear a second time, without sin, to those who are eagerly waiting for him for salvation. 10.1. For the law, having a shadow of the good to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make perfect those who draw near. 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. 10.29. 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? 12.4. You have not yet resisted to blood, striving against sin; 13.9. Don't be carried away by various and strange teachings, for it is good that the heart be established by grace, not by food, through which those who were so occupied were not benefited. 13.24. Greet all of your leaders and all the saints. The Italians greet you. |
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10. New Testament, Philippians, 1.1 (1st cent. CE - 1st cent. CE)
| 1.1. Paul and Timothy, servants of Jesus Christ; To all the saints in Christ Jesus who are at Philippi, with the overseers and deacons: |
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11. New Testament, Romans, 16.7 (1st cent. CE - 1st cent. CE)
| 16.7. Greet Andronicus and Junias, my relatives and my fellow prisoners, who are notable among the apostles, who also were in Christ before me. |
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12. Justin, Dialogue With Trypho, 40.3, 46.2 (2nd cent. CE - 2nd cent. CE)
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13. Babylonian Talmud, Sanhedrin, 93b (3rd cent. CE - 6th cent. CE)
| 93b. אלא שש סאין,וכי דרכה של אשה ליטול שש סאין אלא רמז [רמז] לה שעתידין ששה בנים לצאת ממנה שמתברכין בשש [שש] ברכות ואלו הן דוד ומשיח דניאל חנניה מישאל ועזריה דוד דכתיב (שמואל א טז, יח) ויען אחד מהנערים ויאמר הנה ראיתי בן לישי בית הלחמי יודע נגן וגבור חיל ואיש מלחמה ונבון דבר ואיש תואר וה' עמו וגו',ואמר רב יהודה אמר רב כל הפסוק הזה לא אמרו דואג אלא בלשון הרע יודע נגן שיודע לישאל גבור שיודע להשיב איש מלחמה שיודע לישא וליתן במלחמתה של תורה (איש תואר שמראה פנים בהלכה ונבון דבר שמבין דבר מתוך דבר) וה' עמו שהלכה כמותו בכל מקום,בכולהו אמר להו יהונתן בני כמוהו כיון דאמר ליה [וה' עמו] מילתא דבדידיה נמי לא הוה ביה חלש דעתיה ואיקניא ביה דבשאול כתיב (שמואל א יד, מז) ובכל אשר יפנה ירשיע ובדוד כתיב ובכל אשר יפנה יצליח,מנלן דדואג הוה כתיב הכא (שמואל א טז, יח) ויען אחד מהנערים מיוחד שבנערים וכתיב התם (שמואל א כא, ח) ושם איש מעבדי שאול ביום ההוא נעצר לפני ה' ושמו דואג האדומי אביר הרועים אשר לשאול,משיח דכתיב (ישעיהו יא, ב) ונחה עליו רוח ה' רוח חכמה ובינה רוח עצה וגבורה רוח דעת ויראת ה' וגו' וכתיב (ישעיהו יא, ג) והריחו ביראת ה',אמר רבי אלכסנדרי מלמד שהטעינו מצות ויסורין כריחיים רבא אמר דמורח ודאין דכתיב (ישעיהו יא, ג) ולא למראה עיניו ישפוט (ישעיהו יא, ד) ושפט בצדק דלים והוכיח במישור לענוי ארץ,בר כוזיבא מלך תרתין שנין ופלגא אמר להו לרבנן אנא משיח אמרו ליה במשיח כתיב דמורח ודאין נחזי אנן אי מורח ודאין כיון דחזיוהו דלא מורח ודאין קטלוהו,דניאל חנניה מישאל ועזריה דכתיב בהו (דניאל א, ד) אשר אין בהם כל מאום וטובי מראה ומשכילים בכל חכמה ויודעי דעת ומביני מדע ואשר כח בהם לעמוד בהיכל המלך וללמדם ספר ולשון כשדים,מאי אשר אין בהם כל מום אמר רבי חמא (בר חנניא) אפילו כריבדא דכוסילתא לא הוה בהו מאי ואשר כח בהם לעמוד בהיכל המלך אמר רבי חמא ברבי חנינא מלמד שהיו אונסין את עצמן מן השחוק ומן השיחה ומן השינה ומעמידין על עצמן בשעה שנצרכין לנקביהם מפני אימת מלכות,(דניאל א, ו) ויהיו בהם מבני יהודה דניאל חנניה מישאל ועזריה אמר רבי (אליעזר) כולן מבני יהודה הם ורבי שמואל בר נחמני אמר דניאל מבני יהודה חנניה מישאל ועזריה משאר שבטים,(ישעיהו לט, ז) ומבניך אשר יצאו ממך אשר תוליד יקחו והיו סריסים בהיכל מלך בבל מאי סריסים רב אמר סריסים ממש ורבי חנינא אמר שנסתרסה ע"ז בימיהם,בשלמא למאן דאמר שנסתרסה ע"ז בימיהם היינו דכתיב (דניאל ג, כה) וחבל לא איתי בהון אלא למאן דאמר סריסים ממש מאי וחבל לא איתי בהון חבלא דנורא והכתיב (דניאל ג, כז) וריח נור לא עדת בהן לא חבלא ולא ריחא,בשלמא למאן דאמר שנסתרסה ע"ז בימיהם היינו דכתיב (ישעיהו נו, ד) כה אמר ה' לסריסים אשר ישמרו את שבתותי וגו' אלא למאן דאמר סריסים ממש משתעי קרא בגנותא דצדיקי הא והא הוה בהו,בשלמא למאן דאמר סריסים ממש היינו דכתיב (ישעיהו נו, ה) בביתי ובחומותי יד ושם טוב מבנים ומבנות אלא למאן דאמר שנסתרסה ע"ז בימיהם מאי טוב מבנים ומבנות אמר רב נחמן בר יצחק מבנים שהיו להם כבר ומתו מאי שם עולם אתן לו אשר לא יכרת אמר ר' תנחום דרש בר קפרא בצפורי זה ספר דניאל שנקרא על שמו,מכדי כל מילי דעזרא נחמיה בן חכליה אמרינהו ונחמיה בן חכליה מ"ט לא איקרי סיפרא על שמיה אמר רבי ירמיה בר אבא מפני שהחזיק טובה לעצמו שנאמר (נחמיה ה, יט) זכרה לי אלהי לטובה דוד נמי מימר אמר (תהלים קו, ד) זכרני ה' ברצון עמך פקדני בישועתך דוד רחמי הוא דקבעי,רב יוסף אמר מפני שסיפר בגנותן של ראשונים שנאמר (נחמיה ה, טו) והפחות הראשונים אשר לפני הכבידו על העם ויקחו מהם בלחם ויין אחד כסף שקלים ארבעים וגו' ואף על דניאל שגדול ממנו סיפר,ומנלן דגדול ממנו דכתיב (דניאל י, ז) וראיתי אני דניאל לבדי את המראה והאנשים אשר היו עמי לא ראו את המראה אבל חרדה גדולה נפלה עליהם ויברחו בהחבא והאנשים אשר היו עמי לא ראו את המראה ומאן נינהו אנשים אמר רבי ירמיה ואיתימא ר' חייא בר אבא זה חגי זכריה ומלאכי | 93b. bRather,he gave her bsix ise’a /i. /b,The Gemara asks: bAnd isit bthetypical bmanner of a woman to takea heavy burden of bsix ise’a /iof barley? bRather,Boaz balluded toRuth bthat six descendants are destined to emerge from her who would each be blessed with six blessings, and these are they: David, andthe bMessiah, Daniel, Haiah, Mishael, and Azariah.The Gemara elaborates: bDavidwas blessed with six virtues, bas it is written: “And one of the servants answered and said: Behold, I have seen a son of Yishai of the house of Bethlehem who knows to play, and is a fine warrior, and a man of war, and prudent in speech, and a comely man, and the Lord is with him”(I Samuel 16:18)., bRav Yehuda saysthat bRav says: Doegthe Edomite, one of Saul’s servants, bstated this entire verse only as malicious speech,in an attempt to incite Saul to be jealous of David. b“Who knows how to play”means bthat he knowshow bto askcomplex and germane questions about Torah matters. “A fine bwarrior”means bthat he knowshow bto answerquestions raised with regard to matters of Torah. b“A man of war,”means bthat he knows to negotiatehis way bin the battleto understand the bTorah. “A comely man”is one bwho displays understanding infacets of ihalakha /iand explains it well. b“And prudent in speech [ idavar /i]”means bthat he infersone bmatter [ idavar /i] fromanother bmatter. “And the Lord is with him”means bthat the ihalakhaisruled bin accordance with hisopinion bin every areaof ihalakha /i.,The Gemara relates: bInresponse to ball ofthese virtues listed in praise of David, Saul bsaid tohis servants: bMy son Jonathan is his equal. OnceDoeg bsaid toSaul: b“And the Lord is with him,”meaning that the ihalakhais ruled in accordance with his opinion in every area of ihalakha /i, ba matter that did notapply beven toSaul bhimself, he was offended and grew jealousof David. bAs with regard to Saul it is written: “And wherever he turned he put them to the worse”(I Samuel 14:47), band with regard to David it is written: And wherever he turns he does prosper.Although the verse about Saul is referring to his victories and his prominence in Torah, he was not privileged to have all of his conclusions accepted as ihalakha /i.,The Gemara asks: bFrom where do wederive bthatit bwas Doegwho listed the virtues in this verse? The Gemara answers that bit is written here: “And one [ ieḥad /i] of the servants answered,”meaning bthe most notable [ imeyuḥad /i] of the servants. And it is written there: “And a certain man of the servants of Saul was there that day, detained before the Lord, and his name was Doeg the Edomite, the chief of the herdsmen that belonged to Saul”(I Samuel 21:8).,The bMessiahwas blessed with six virtues, bas it is written: “And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord”(Isaiah 11:2); band it is written: “And his delight [ ivahariḥo /i] shall be the fear of the Lord,and he shall neither judge after the sight of his eyes, nor decide after the hearing of his ears” (Isaiah 11:3)., bRabbi Alexandri saysthat the term ihariḥo bteaches thatGod bburdenedthe Messiah bwith mitzvot and afflictions like millstones [ ireiḥayim /i]. Rava saysthat ihariḥoteaches bthatthe Messiah will bsmell [ idemoraḥ /i] andthen bjudgeon that basis, sensing who is right, bas it is written: “And he shall neither judge after the sight of [ ilemareh /i] his eyes,nor decide after the hearing of his ears; band with righteousness shall he judge the poor, and decide equity for the meek of the earth”(Isaiah 11:3–4).,The Gemara relates: bBar Koziva,i.e., bar Kokheva, bruled for two and a half years. He said to the Sages: I amthe bMessiah. They said to him: With regard to the Messiah it is written that heis able to bsmell and judge,so blet us see ourselves whether he,bar Kokheva, is able to bsmell and judge. Once they saw thathe was bnotable to bsmell and judge,the gentiles bkilled him. /b,Six virtues were ascribed to bDaniel, Haiah, Mishael, and Azariah, as it is written in theirregard: “Youths bin whom was found no blemish, and well favored, and skillful in all wisdom, and discerning in knowledge, and perceptive in understanding, and who had strength in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans”(Daniel 1:4).,The Gemara asks: bWhatis the meaning of the phrase b“in whom was found no blemish”? Rabbi Ḥama bar Ḥanina says: Evena scratch blike the woundthat remains bafter bloodletting was notfound bin them. Whatis the meaning of the phrase b“and who had strength in them to stand in the king’s place”?What strength is needed to do so? bRabbi Ḥama, son of Rabbi Ḥanina, says:This bteaches that they would force themselvesto refrain bfrom laughter, and from conversation, and from sleep, and would restrain themselves when theyfelt the burgeto relieve themselves via btheir orifices, due to fear of the monarchy. /b,§ The Gemara explores more of their attributes. The verse states: b“Now among these were, of the descendants of Judah: Daniel, Haiah, Mishael, and Azariah”(Daniel 1:6). bRabbi Eliezer says: They were all of the descendants of Judah. And Rabbi Shmuel bar Naḥmani says: Daniel was of the descendants of Judah, and Haiah, Mishael, and Azariah weredescendants bof other tribes. /b,Isaiah prophesied to Hezekiah: b“And of your sons that shall issue from you, they shall be taken away; and they shall be officers [ isarisim /i] in the palace of the king of Babylonia”(Isaiah 39:7). The Gemara asks: bWhatis the meaning of isarisim /i? Rav says:It means bliterally eunuchs,whom the Babylonians castrated to render them suitable for employment in all aspects of the king’s service. bAnd Rabbi Ḥanina says:It means bthat idol worship was emasculated during their lifetime,as it became clear to all that it lacks substance.,The Gemara asks: bGranted, according to the one who says that idol worship was emasculated during their lifetime, that is as it is written: “And they have no hurt”(Daniel 3:25), indicating that the bodies of Haiah, Mishael, and Azariah were intact and they were not castrated. bBut according to the one who saysthat they were bliterally eunuchs, what isthe meaning of the phrase b“And they have no hurt”?The Gemara answers: It means they had no bhurt from the fireof the furnace, not that their bodies were completely intact. The Gemara asks: bBut isn’t italready bwritten: “Nor had the odor of fire passed over them”(Daniel 3:27)? There was no need to repeat that they were unaffected by the fire. The Gemara answers: This means that there was bneither hurtfrom the fire bnorharm from the bodorof the fire.,The Gemara asks: bGranted, according to the one who says that idol worship was emasculated during their lifetime, that is as it is written: “For so says the Lord to the isarisimwho observe My iShabbatot /i,and choose what pleases Me, and keep My covet” (Isaiah 56:4). This verse calls them isarisimdue to their miraculous deliverance from the furnace. bBut according to the one who saysthat they were bliterally eunuchs,would bthe verse speak in denigration of the righteous?Would the verse identify Haiah, Mishael, and Azariah by their blemish rather than by their names? The Gemara answers: According to the one who says that they were literally eunuchs, both bthis,the physical imperfection, band that,the fact that idol worship was emasculated during their lifetime, bweretrue bconcerning them. /b,The Gemara asks from another perspective: bGranted, according to the one who saysthat they were bliterally eunuchs, that is as it is writtenin the next verse: “And to them I will give bin My house and within My walls a memorial better than sons and daughters:I will give him an everlasting name, that shall not be excised” (Isaiah 56:5). bBut according to the one who says that idol worship was emasculated during their lifetime, whatis the meaning of the phrase b“better than sons and daughters”? Rav Naḥman bar Yitzḥak says:It is consolation that bconcerning children that they already had andwho bdied,that they would also be memorialized. The Gemara asks: bWhatis the meaning of the phrase b“an everlasting name that shall not be excised”? Rabbi Tanḥum saysthat bbar Kappara taught in Tzippori: Thisis referring to bthe book of Daniel, which is called by his name. /b,§ Apropos books of the Bible named for a prominent person, the Gemara asks: bNowwith regard to ball the matters ofthe book of bEzra, Nehemiah, son of Hacaliah, said themand wrote most of them; bandwith regard to bNehemiah, son of Hacaliah, what is the reasonthat ba book was not called by his name?Over the course of many generations, extending many years after the talmudic period, the book that is today named for Nehemiah was not a separate book and was included in the book of Ezra. bRabbi Yirmeya bar Abba says:The book was not named for Nehemiah bbecause he took credit for himselfand boasted about his good deeds, bas it is stated: “Remember me, God, for good”(Nehemiah 13:31). The Gemara asks: Is that a shortcoming? King bDavid also said: “Remember me, Lord, when You show favor to Your people; visit me with Your salvation”(Psalms 106:4). The Gemara answers: bDavid was asking for compassionand formulated his words as a prayer. Nehemiah stated them as a fact and a demand., bRav Yosef says:Nehemiah was punished bbecause he spoke in denigration ofhis bpredecessors, as it is stated: “But the former governors who were before me placed burdens upon the people, and took from them for bread and wine beyond forty shekelsof silver; even their servants ruled over the people; but I did not do so, due to the fear of God” (Nehemiah 5:15). bAnd he relatedthese disparaging statements beven about Daniel, who was greater than hewas.,The Gemara asks: bFrom where do wederive bthatDaniel was bgreater than hewas? The Gemara answers: It is derived from a verse, bas it is written: “And I, Daniel, alone saw the vision, and the men who were with me did not see the vision; but a great trembling fell upon them, and they fled to hide”(Daniel 10:7). The Gemara asks: b“And the men who were with me did not see the vision”; and who werethese bmen? Rabbi Yirmeya, and some say Rabbi Ḥiyya bar Abba, says: Thatis referring to bHaggai, Zechariah, and Malachi,who were with him and did not see. Evidently, Daniel was greater than these prophets, and all the more so was he greater than Nehemiah, who was never privileged to prophesy. |
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