Tiresias: The Ancient Mediterranean Religions Source Database

752

Anon., Sibylline Oracles, 1.127-1.147
nan Into Tartarean chamber terrible
nan Kept in firm chains to pay full penalty
nan In Gehenna of strong, furious, quenchless fire.
nan 130 And after these a third strong-minded race
nan Appeared, a race of overbearing men
nan And terrible, who wrought among themselve
nan Many an evil. And fights, homicides
nan And battles did continually destroy
nan 135 Those men possessed of overweening heart
nan And from these afterward another race
nan Proceeded, late-completed, youngest born
nan Blood-stained, perverse in counsel; of men these
nan Were in the fourth race; much the blood they spilled
nan 140 Nor feared they God nor had regard for men
nan For maddening wrath and sore impiety
nan Were sent upon them. And wars, homicides
nan And battles sent some into Erebus
nan Since they were overweening impious men.
nan 145 But the rest did the heavenly God himself
nan In anger afterwards change from his world
nan Casting them into mighty Tartaru

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

11 results
1. Hebrew Bible, Song of Songs, 2.14, 4.1 (9th cent. BCE - 3rd cent. BCE) 2.14. יוֹנָתִי בְּחַגְוֵי הַסֶּלַע בְּסֵתֶר הַמַּדְרֵגָה הַרְאִינִי אֶתּ־מַרְאַיִךְ הַשְׁמִיעִינִי אֶת־קוֹלֵךְ כִּי־קוֹלֵךְ עָרֵב וּמַרְאֵיךְ נָאוֶה׃ 4.1. מַה־יָּפוּ דֹדַיִךְ אֲחֹתִי כַלָּה מַה־טֹּבוּ דֹדַיִךְ מִיַּיִן וְרֵיחַ שְׁמָנַיִךְ מִכָּל־בְּשָׂמִים׃ 4.1. הִנָּךְ יָפָה רַעְיָתִי הִנָּךְ יָפָה עֵינַיִךְ יוֹנִים מִבַּעַד לְצַמָּתֵךְ שַׂעְרֵךְ כְּעֵדֶר הָעִזִּים שֶׁגָּלְשׁוּ מֵהַר גִּלְעָד׃ 2.14. O my dove, that art in the clefts of the rock, in the covert of the cliff, Let me see thy countece, let me hear thy voice; For sweet is thy voice, and thy countece is comely.’ 4.1. Behold, thou art fair, my love; behold, thou art fair; Thine eyes are as doves behind thy veil; Thy hair is as a flock of goats, that trail down from mount Gilead.
2. Hebrew Bible, Deuteronomy, 30.12 (9th cent. BCE - 3rd cent. BCE) 30.12. לֹא בַשָּׁמַיִם הִוא לֵאמֹר מִי יַעֲלֶה־לָּנוּ הַשָּׁמַיְמָה וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃ 30.12. It is not in heaven, that thou shouldest say: ‘Who shall go up for us to heaven, and bring it unto us, and make us to hear it, that we may do it?’
3. Hebrew Bible, Numbers, 21.6 (9th cent. BCE - 3rd cent. BCE) 21.6. וַיְשַׁלַּח יְהוָה בָּעָם אֵת הַנְּחָשִׁים הַשְּׂרָפִים וַיְנַשְּׁכוּ אֶת־הָעָם וַיָּמָת עַם־רָב מִיִּשְׂרָאֵל׃ 21.6. And the LORD sent fiery serpents among the people, and they bit the people; and much people of Israel died.
4. Anon., Sibylline Oracles, 1.65-1.125, 1.128-1.147, 1.157-1.158, 1.267-1.275, 1.281, 1.283-1.323, 2.15, 2.34-2.148, 2.154-2.175, 2.200-2.202, 2.206-2.207, 2.212-2.213, 2.231, 2.252-2.310, 2.312, 2.322-2.329, 2.337-2.338, 3.762-3.829 (1st cent. BCE - 5th cent. CE) 1.65. 65 For their abiding now in mortal land 1.66. Was brought to pass, since hearing they kept not 1.67. The word of the immortal mighty God. 1.68. And straightway they, upon the fruitful soil 1.69. Forthgoing, with their tears and groans were wet; 1.70. 70 And to them then the immortal God himself 1.71. A word more excellent spoke: “Multiply 1.72. Increase, work constantly upon the earth 1.73. That with the sweat of labor ye may have 1.74. Sufficient food.” Thus he spoke; and he made 1.75. 75 The author of deceit to press the ground 1.76. On belly and on side, a crawling snake 1.77. Driving him out severely; and he sent 1.78. Dire enmity between them and the one 1.79. Is on the look-out to preserve his head 1.80. 80 But man his heel; for death is neighbor near 1.81. of evil-plotting vipers and of men. 1.82. And then indeed the race was multiplied 1.83. As the Almighty himself gave command 1.84. And there grew up one people on another 1.85. 85 Innumerable. And houses they adorned 1.86. of all kinds and made cities and their wall 1.87. Well and expertly; and to them was given 1.88. A day of long time for a life much-loved; 1.89. For they did not worn out with troubles die 1.90. 90 But as subdued by sleep; most happy men 1.91. of great heart, whom the immortal Saviour loved 1.92. The King, God. But they also did transgress 1.93. Smitten with folly. For with impudence 1.94. They mocked their fathers and their mothers scorned; 1.95. 95 Kinsmen they knew not, and they formed intrigue 1.96. Against their brothers. And they were impure 1.97. Having defiled themselves with human gore 1.98. And they made wars. And then upon them came 1.99. The last calamity sent forth from heaven 1.100. 100 Which snatched the dreadful men away from life; 1.101. And Hades then received them; it was called 1.102. Hades since Adam, having tasted death 1.103. Went first and earth encompassed him around. 1.104. And therefore all men born upon the earth 1.105. 105 Are in abodes of Hades called to go. 1.106. But even in Hades all these when they came 1.107. Had honor, since they were the earliest race. 1.108. But when Hades received these, secondly 1.109. [of the surviving and most righteous men] 1.110. 110 God formed another very subtile race 1.111. That cared for lovely works, and noble toils 1.112. Distinguished reverence and solid wisdom; 1.113. And they were trained in arts of every kind 1.114. Finding inventions by their lack of means. 1.115. 115 And one devised to till the land with plows 1.116. Another worked in wood, another cared 1.117. For sailing, and another watched the star 1.118. And practiced augury with winged fowls; 1.119. And use of drugs had interest for one 1.120. 120 While for another magic had a charm; 1.121. And others were in every other art 1.122. Which men care for instructed, wide awake 1.123. Industrious, worthy of that eponym 1.124. Because they had a sleepless mind within 1.125. 125 And a huge body; stout with mighty form 1.128. Kept in firm chains to pay full penalty 1.129. In Gehenna of strong, furious, quenchless fire. 1.130. 130 And after these a third strong-minded race 1.131. Appeared, a race of overbearing men 1.132. And terrible, who wrought among themselve 1.133. Many an evil. And fights, homicides 1.134. And battles did continually destroy 1.135. 135 Those men possessed of overweening heart 1.136. And from these afterward another race 1.137. Proceeded, late-completed, youngest born 1.138. Blood-stained, perverse in counsel; of men these 1.139. Were in the fourth race; much the blood they spilled 1.140. 140 Nor feared they God nor had regard for men 1.141. For maddening wrath and sore impiety 1.142. Were sent upon them. And wars, homicides 1.143. And battles sent some into Erebus 1.144. Since they were overweening impious men. 1.145. 145 But the rest did the heavenly God himself 1.146. In anger afterwards change from his world 1.147. Casting them into mighty Tartaru 1.157. From heaven thus spoke: “Noah, be of good cheer 1.158. In thyself and to all the people preach 1.267. And he massed clouds, and bid the sun's bright disk 1.268. And moon, and stars, and circle of the heaven 1.269. Obscuring all things round; he thundered loud 1.270. 270 Terror of mortals, sending lightnings forth; 1.271. And all the winds together were aroused 1.272. And all the veins of water were unloosed 1.273. By opening of great cataracts from heaven 1.274. And from earth's caverns and the tireless deep 1.275. 275 Appeared the myriad waters, and the whole 1.281. While the loud-babbling waters dashed around. 1.283. Then also Noah took thought to observe 1.284. By counsels of the Immortal; for he now 1.285. 285 Had had enough of Nereus. And straightway 1.286. The house he opened from the polished wall 1.287. That crosswise was bound fast with skillful stays. 1.288. And looking out upon the mighty ma 1.289. of boundless waters Noah on all sides– 1.290. 290 And 'twas his fortune with his eyes to see!– 1.291. Fear possessed and shook mightily his heart. 1.292. And then the air became a little calm 1.293. Since it was weary wetting all the world 1.294. Many days; parting, then, it brought to light 1.295. 295 How pale and blood-red was the mighty sky 1.296. And sun's bright disk awearied; scarcely held 1.297. Noah his courage. And then forth afar 1.298. Sent he a dove alone, that he might learn 1.299. If yet firm land appeared. But with tired wing 1.300. 300 Flying round all things, she again returned; 1.301. For not yet had the water ebbed away; 1.302. For it was deeply filling every place. 1.303. But after resting quietly for day 1.304. He sent the dove once more, to learn if yet 1.305. 305 Had ceased the many waters. And she flew 1.306. And flew on, and went o'er the earth and, resting 1.307. Her body lightly on the humid ground 1.308. Again to Noah back she came and bore 1.309. An olive branch–of tidings a great sign. 1.310. 310 Courage now filled them all, and great delight 1.311. Because they hoped to look upon the land. 1.312. But then thereafter yet another bird 1.313. of black wing, sent he forth as hastily; 1.314. Which, trusting to its wings, flow willingly 1.315. 315 And coming to the land continued there. 1.316. And Noah knew the land was nearer now. 1.317. But when on dashing waves the craft divine 1.318. Had here and there o'er ocean's billows swum 1.319. It was made fast upon the narrow strand. 1.320. 320 There is in Phrygia on the dark mainland 1.321. A steep, tall mountain; Ararat its name 1.322. Because upon it all were to be saved 1.323. From death, and there was great desire of heart; 2.15. 15 Among most men, and robbery of temples. 2.34. Nor yet enslaved. And every harbor then 2.35. 35 And every haven, shall be free to men 2.36. As formerly, and shamelessness shall perish. 2.37. And then will God show mortals a great sign: 2.38. For like a lustrous crown shall shine a star 2.39. Bright, all-resplendent, from the radiant heaven 2.40. 40 Days not a few; and then will he display 2.40. 40 Imperishable honor always first 2.41. From heaven a crown for contest unto men 2.41. And next thy parents. Render all things due 2.42. Who wrestle. And then there shall be again 2.42. And into unjust judgment come thou not. 2.43. A mighty contest of triumphal march 2.43. Do not cast out the poor unrighteously 2.44. Into the heavenly sky, and it shall be 2.44. Nor judge by outward show; if wickedly 2.45. 45 For all men in the world, and have the fame 2.46. of immortality. And every people 2.47. Shall then in the immortal contests strive 2.48. For splendid victory. For no one there 2.49. Can shamelessly with silver buy a crown. 2.50. 50 For unto them will the pure Christ adjudge 2.51. That which is due, and crown the ones approved 2.52. And give his martyrs an immortal prize 2.53. Who carry on the contest unto death. 2.54. And unto chaste men who run their race well 2.55. 55 Will he the incorruptible reward 2.56. of the prize give, and to all men allot 2.57. That which is due, and also to strange nation 2.58. That live a holy life and know one God. 2.59. And those who have regard for marriage 2.60. 60 And keep themselves far from adulteries 2.61. To them rich gifts, eternal hope, he'll give. 2.62. For every human soul is God's free gift 2.63. And 'tis not right men stain it with vile deeds. 2.64. [Do not be rich unrighteously, but lead 2.65. 65 A life of probity. Be satisfied 2.66. With what thou hast and keep thyself from that 2.67. Which is another's. Speak not what is false 2.68. But have a care for all things that are true. 2.69. Revere not idols vainly; but the God 2.75. 75 Thou judgest, God hereafter will judge thee. 2.76. Avoid false testimony; tell the truth. 2.77. Maintain thy virgin purity, and guard 2.78. Love among all. Deal measures that are just; 2.79. For beautiful is measure full to all. 2.80. 80 Strike not the scales oneside, but draw them equal. 2.81. Forswear not ignorantly nor willingly; 2.82. God hates the perjured man in that he swore. 2.83. A gift proceeding out of unjust deed 2.84. Never receive in hand. Do not steal seed; 2.85. 85 Accursed through many generations he 2.86. Who took it unto scattering of life. 2.87. Indulge not vile lusts, slander not, nor kill. 2.88. Give the toilworn his hire; do not afflict 2.89. The poor man. Unto orphans help afford 2.90. 90 And to widows and the needy. Talk with sense; 2.91. Hold fast in heart a secret. Be unwilling 2.92. To act unjustly nor yet tolerate 2.93. Unrighteous men. Give to the poor at once 2.94. And say not, “Come to-morrow.” of thy grain 2.95. 95 Give to the needy with perspiring hand. 2.96. He who gives alms knows how to lend to God. 2.97. Mercy redeems from death when judgment comes. 2.98. Not sacrifice, but mercy God desire 2.99. Rather than sacrifice. The naked clothe 2.100. 100 Share thy bread with the hungry, in thy house 2.101. Receive the shelterless and lead the blind. 2.102. Pity the shipwrecked; for the voyage i 2.103. Uncertain. To the fallen give a hand; 2.104. And save the man that stands without defense. 2.105. 105 Common to all is suffering, life's a wheel 2.106. Riches unstable. Having wealth, reach out 2.107. To the poor thy hand. of what God gave to thee 2.108. Bestow thou also on the needy one. 2.109. Common is the whole life of mortal men; 2.110. 110 But it comes out unequal. When thou seest 2.111. A poor man never banter him with words 2.112. Nor harshly accost a man who may be blamed. 2.113. One's life in death is proven; if one did 2.114. The unlawful or just, it shall be decided 2.115. 115 When he to judgment comes. Disable not 2.116. Thy mind with wine nor drink excessively. 2.117. Eat not blood, and abstain from thing 2.118. offered to idols. Gird not on the sword 2.119. For slaughter, but defense; and would thou might 2.120. 120 It neither lawlessly nor justly use: 2.121. For if thou kill an enemy thy hand 2.122. Thou dost defile. Keep from thy neighbor's field 2.123. Nor trespass on it; just is every landmark 2.124. And trespass painful. Useful is possession 2.125. 125 of lawful wealth, but of unrighteous gain 2.126. 'Tis worthless. Harm not any growing fruit 2.127. of the field. And let strangers be esteemed 2.128. In equal honor with the citizens; 2.129. For much-enduring hospitality 2.130. 130 Shall all experience as each other's guests; 2.131. But let there not be anyone a stranger 2.132. Among you, since, ye mortals, all of you 2.133. Are of one 'blood, and no land has for men 2.134. Any sure place. Wish not nor pray for wealth; 2.135. 135 But pray to live from few things and posse 2.136. Nothing at all unjust. The love of gain 2.137. Is mother of all evil. Do not long 2.138. For gold or silver; in them there will be 2.139. A double-edged and soul-destroying iron. 2.140. 140 A snare to men continually are gold 2.141. And silver. Gold, of evils source, of life 2.142. Destructive, troubling all things, would that thou 2.143. Wert, not to mortals such a longed-for bane! 2.144. For wars, because of thee, and pillaging 2.145. 145 And murders come, and children hate their sires 2.146. And brothers and sisters those of their own blood. 2.147. Plot no deceit, and do not arm thy heart 2.148. Against a friend. Keep not concealed within 2.154. But he that does it under force, the end 2.155. 155 I tell not; but let each man's will be right. 2.156. Pride not thyself in wisdom, power, or wealth; 2.157. God only is the wise and mighty one 2.158. And full of riches. Do not vex thy heart 2.159. With evils that are past; for what is done 2.160. 160 Can never be undone. Let not thy hand 2.161. Be hasty, but ferocious passion curb; 2.162. For many times has one in striking done 2.163. Murder without design. Let suffering 2.164. Be common, neither great nor overmuch. 2.165. 165 Excessive good has not brought forth to men 2.166. That which is helpful. And much luxury 2.167. Leads to immoderate lusts. Much wealth is prowl 2.168. And makes one grow to wanton violence. 2.169. Passionate feeling, creeping in, effect 2.170. 170 Destructive madness. Anger is a lust 2.171. And when it is excessive it is wrath. 2.172. The zeal of good men is a noble thing 2.173. But of the base is base. of wicked men 2.174. The boldness is destructive, but renown 2.175. 175 Follows that of the good. To be revered 2.200. 200 Ah! of how many parents in the land 2.201. Will children mourn and piteously weep 2.202. And with shrouds bury flesh and limbs in earth 2.206. Terrible, childish, not perceiving this 2.207. That when the tribes of women do not bear 2.212. Perform for men. And then of holy men 2.213. Elect and faithful, there shall be confusion 2.231. To them that sleep, that from the starry heaven 2.252. And all the souls of men shall gnash their teeth 2.253. Burned both by sulphur stream and force of fire 2.254. In ravenous soil, and ashes hide all things. 2.255. 255 And then of the world all the element 2.256. Shall be bereft, air, earth, sea, light, sky, days 2.257. Nights; and no longer in the air shall fly 2.258. Birds without number, nor shall living thing 2.259. That swim the sea swim any more at all 2.260. 260 Nor freighted vessel o'er the billows pass 2.261. Nor kine straight-guiding plow the field, nor sound 2.262. of furious winds; but he shall fuse all thing 2.263. Together, and shall pick out what is pure. 2.264. But when the immortal God's eternal angel 2.265. 265 Arakiel, Ramiel, Uriel, Samiel 2.266. And Azael, they that know how many evil 2.267. Anyone did before, shall from dark gloom 2.268. Then lead to judgment all the souls of men 2.269. Before the judgment-seat of the great God 2.270. 270 Immortal; for imperishable i 2.271. One only, himself the almighty, One 2.272. Who shall be judge of mortals; and to them 2.273. That dwell beneath will then the heavenly One 2.274. Give souls and spirit and voice, and also bone 2.275. 275 Fitted with joints unto all kinds of flesh 2.276. And both the flesh and sinews, veins and skin 2.277. About the body, and hair as before; 2.278. Divinely fashioned and with breathing moved 2.279. Shall bodies of those on earth one day be raised. 2.280. 280 And then shall Uriel, mighty angel, break 2.281. The bolts of stern and lasting adamant 2.282. Which, monstrous, bold the brazen gates of Hades 2.283. Straight cast them down, and unto judgment lead 2.284. All forms that have endured much suffering 2.285. 285 Chiefly the shapes of Titans born of old 2.286. And giants, and all whom the deluge whelmed 2.287. And all that perished in the billowy seas 2.288. And all that furnished banquet for the beast 2.289. And creeping things and fowls, these in a ma 2.290. 290 Shall (Uriel) summon to the judgment-seat; 2.291. And also those whom flesh-devouring fire 2.292. Destroyed in flame, even these shall he collect 2.293. And place before the judgment-seat of God. 2.294. And when the high-thundering Lord of Sabaoth 2.295. 295 Making an end of fate shall raise the dead 2.296. Sit on his heavenly throne, and firmly fix 2.297. The mighty pillar, then amid the cloud 2.298. Christ, who himself is incorruptible 2.299. Shall come unto the Incorruptible 2.300. 300 In glory with pure angels, and shall sit 2.301. At the right hand on the great judgment-seat 2.302. To judge the life of pious and the way 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 2.306. Isaac and Jacob, Joshua, Daniel 2.307. Elijah, Habakkuk and Jonah, and 2.308. Those whom the Hebrews slew. But he'll destroy 2.309. The Hebrews after Jeremiah, all 2.310. 310 Who are to be judged at the judgment-seat 2.312. And pay for all each did in mortal life. 2.322. Dread, wanton, lawless, and idolaters; 2.323. And all who left the great immortal God 2.324. Became blasphemers did the pious harm 2.325. 325 Destroying faith and killing righteous men 2.326. And all that with a shamelessness deceitful 2.327. And double-faced rush in as presbyter 2.328. And reverend ministers, who knowingly 2.329. Give unjust judgments, yielding to false word 2.337. And all that left their parents in old age 2.338. Not paying them at all, nor offering 3.762. And worshiped idols made with hands, which thing 3.763. Mortals themselves will cast down and for shame 3.764. Conceal in clefts of rocks, when a young king 3.765. 765 The seventh of Egypt, shall rule his own land 3.766. Reckoned from the dominion of the Greeks 3.767. Which countless Macedonian men shall rule; 3.768. And there shall come from Asia a great king 3.769. fiery eagle, who with foot and horse 3.770. 770 Shall cover all the land, cut up all things 3.771. And fill all things with evils; he will cast 3.772. The Egyptian kingdom down; and taking off 3.773. All its possessions carry them away 3.774. Over the spacious surface of the sea. 3.775. 775 And then shall they before, the mighty God 3.776. The King immortal, bend the fair white knee 3.777. On the much-nourishing earth; and all the work 3.778. Made with hands shall fall by a flame of fire. 3.779. And then will God bestow great joy on men; 3.780. 780 For land and trees and countless flocks of sheep 3.781. Their genuine fruit to men shall offer–wine 3.782. And the sweet honey, and white milk, and wheat 3.783. Which is for mortals of all things the best. 3.784. But thou, O mortal full of various wiles 3.795. 795 The cause of the wrath of the mighty God 3.796. When on all mortals there shall come the height 3.797. of pestilence and conquered they shall meet 3.798. A fearful judgment, and king shall seize king 3.799. And wrest his land away, and nations bring 3.800. 800 Ruin on nations and lords plunder tribes 3.801. And chiefs all flee into another land 3.802. And the land change its men, and foreign rule 3.803. Ravage all Hellas and drain the rich land. 3.804. of its wealth, and to strife among themselve 3.805. 805 Because of gold and silver they shall come– 3.806. The love of gain an evil shepherde 3.807. Will be for cities–in a foreign land. 3.808. And they shall all be without burial 3.809. And vultures and wild beasts of earth shall spoil 3.810. 810 Their flesh; and when these things are brought to pass 3.811. Vast earth shall waste the relics of the dead. 3.812. And all unsown shall it be and unplowed 3.813. Proclaiming sad the filth of men defiled 3.814. Many lengths of time in the revolving years 3.815. 815 And shields and javelins and all sorts of arms; 3.816. Nor shall the forest wood be cut for fire. 3.817. And then shall God send from the East a king 3.818. Who shall make all earth cease from evil war 3.819. Killing some, others binding with strong oaths. 3.820. 820 And he will not by his own counsels do 3.821. All these things, but obey the good decree 3.822. of God the mighty. And with goodly wealth 3.823. With gold and silver and purple ornament 3.824. The temple of the mighty God again 3.825. 825 Shall be weighed down; and the full-bearing earth 3.826. And the sea shall be filled full of good things. 3.827. And kings against each other shall begin 3.828. To hold ill will, in heart abetting evils. 3.829. Envy is not a good to wretched men. 1. BEGINNING with the generation first,of mortal men down to the very last,I'll prophesy each thing: what erst has been,,And what is now, and what shall yet befall,5 The world through the impiety of men.,First now God urges on me to relate,Truly how into being came the world.,And thou, shrewd mortal, prudently make known,,Lest ever thou should'st my commands neglect,,10 The King most high, who brought into existence,The whole world, saying, “Let there be,” and there was.,For he the earth established, placing it,Round about Tartarus, and he himself,Gave the sweet light; he raised the heaven on high,,15 Spread out the gleaming sea, and crowned the sky,With an abundance of bright-shining stars,,And decked the earth with plants, and mingled sea,With rivers, and the air with zephyrs mixed,And watery clouds; and then, another race,20 Appointing, he gave fishes to the seas,And birds unto the winds, and to the woods,The beasts of shaggy neck, and snakes that crawl,,And all things which now on the earth appear.,These by his word he made, and every thing,25 Was speedily and with precision done;,For he was self-caused and from heaven looked down,And finished was the world exceeding well.,And then thereafter fashioned he again,A living product, copying a new man,30 From his own image, beautiful, divine,,And bade him in ambrosial garden dwell,,That labors beautiful might be his care.,But in that fertile field of Paradise,He longed for conversation, being alone,,35 And prayed that he might see another form,Such as he had. And forthwith, from man's side,Taking a bone, God himself made fair Eve,,A wedded spouse, and in that Paradise,Gave her to dwell with him. And, when he gazed,40 Upon her, on a sudden filled with joy,Great admiration held his soul, he saw,A pattern so exact; and with wise words,Spontaneous flowing answered he in turn,For God had care for all things. For the mind,45 They darkened not with passion, nor concealed,Their nakedness, but with hearts far from evil,Even like wild beasts they walked with limbs exposed.,And afterwards delivering them commands,God showed them not to touch a certain tree;,50 But the dread serpent drew them off by guile,To go away unto the fate of death,And to gain knowledge of both good and evil.,But the wife then first traitress proved to God;,She gave, and urged the unknowing man to sin.,55 And he, persuaded by the woman's words,,Forgot the immortal Maker utterly,,And treated plain commandments with neglect.,Therefore, instead of good, received they evil,According to their deed. And then the leaves,60 of the sweet fig-tree piercing they made clothes,And put them on each other, and concealed,The sexual parts, because they were ashamed.,But on them the Immortal set his wrath,And cast them out of the immortal land.,65 For their abiding now in mortal land,Was brought to pass, since hearing they kept not,The word of the immortal mighty God.,And straightway they, upon the fruitful soil,Forthgoing, with their tears and groans were wet;,70 And to them then the immortal God himself,A word more excellent spoke: “Multiply,,Increase, work constantly upon the earth,,That with the sweat of labor ye may have,Sufficient food.” Thus he spoke; and he made,75 The author of deceit to press the ground,On belly and on side, a crawling snake,,Driving him out severely; and he sent,Dire enmity between them and the one,Is on the look-out to preserve his head,,80 But man his heel; for death is neighbor near,of evil-plotting vipers and of men.,And then indeed the race was multiplied,As the Almighty himself gave command,,And there grew up one people on another,85 Innumerable. And houses they adorned,of all kinds and made cities and their walls,Well and expertly; and to them was given,A day of long time for a life much-loved;,For they did not worn out with troubles die,,90 But as subdued by sleep; most happy men,of great heart, whom the immortal Saviour loved,,The King, God. But they also did transgress,,Smitten with folly. For with impudence,They mocked their fathers and their mothers scorned;,95 Kinsmen they knew not, and they formed intrigues,Against their brothers. And they were impure,,Having defiled themselves with human gore,,And they made wars. And then upon them came,The last calamity sent forth from heaven,100 Which snatched the dreadful men away from life;,And Hades then received them; it was called,Hades since Adam, having tasted death,,Went first and earth encompassed him around.,And therefore all men born upon the earth,105 Are in abodes of Hades called to go.,But even in Hades all these when they came,Had honor, since they were the earliest race.,But when Hades received these, secondly,[of the surviving and most righteous men],110 God formed another very subtile race,That cared for lovely works, and noble toils,,Distinguished reverence and solid wisdom;,And they were trained in arts of every kind,,Finding inventions by their lack of means.,115 And one devised to till the land with plows,,Another worked in wood, another cared,For sailing, and another watched the stars,And practiced augury with winged fowls;,And use of drugs had interest for one,,120 While for another magic had a charm;,And others were in every other art,Which men care for instructed, wide awake,,Industrious, worthy of that eponym,Because they had a sleepless mind within,125 And a huge body; stout with mighty form,They were; but, notwithstanding, down they went,Into Tartarean chamber terrible,,Kept in firm chains to pay full penalty,In Gehenna of strong, furious, quenchless fire.,130 And after these a third strong-minded race,Appeared, a race of overbearing men,And terrible, who wrought among themselves,Many an evil. And fights, homicides,,And battles did continually destroy,135 Those men possessed of overweening heart,,And from these afterward another race,Proceeded, late-completed, youngest born,,Blood-stained, perverse in counsel; of men these,Were in the fourth race; much the blood they spilled,,140 Nor feared they God nor had regard for men,,For maddening wrath and sore impiety,Were sent upon them. And wars, homicides,,And battles sent some into Erebus,,Since they were overweening impious men.,145 But the rest did the heavenly God himself,In anger afterwards change from his world,,Casting them into mighty Tartarus,Down under the foundation of the earth.,And later yet another race much worse,150 [of men he made, to whom no good thereafter],The Immortal formed, since they wrought many evils.,For they were much more violent than those,,Giants perverse, foul language pouring out.,Single among all men, most just and true,,155 Was the most faithful Noah, full of care,For noblest works. And to him God himself,From heaven thus spoke: “Noah, be of good cheer,In thyself and to all the people preach,Repentance, so that they may all be saved.,160 But if, with shameless soul, they heed me not,The whole race I will utterly destroy,With mighty floods of waters. Quickly now,An undecaying house I bid thee frame,of planks strong and impervious to the wet.,165 I will put understanding in thy heart,,And subtile skill, and rule of measurement,And order; and for all things will I care,That thou be saved, and all who dwell with thee,And I am He who is, and in thy heart,170 Do thou discern. I clothe me with the heaven,,And cast the sea around me, and for me,Earth is a footstool, and the air is poured,Around my body; and on every side,Around me runs the chorus of the stars.,175 Nine letters have I; of four syllables,I am; discern me. The first three have each,Two letters, the remaining one the rest,,And five are mates; and of the entire sum,The hundreds are twice eight and thrice three tens,180 Along with seven. Now, knowing who I am,,Be thou not uninitiate in my lore.”,Thus he spoke; and great trembling seized on him,At what he heard. And then, within his mind,Having contrived each matter, he besought,185 The people and began with words like these:,“O men insatiate, smit with madness great,,Whatever things ye practiced they shall not,Escape God's notice; for he knows all things,,Immortal Saviour overseeing all,,190 Who bade me warn you, that ye perish not.,Be sober, cut off badness, do not fight,Perforce each other with blood-guilty heart,,Nor irrigate much land with human gore.,Revere, O mortals, the supremely great,195 And fearless heavenly Creator, God,Imperishable, whose dwelling is the sky;,And do ye all entreat him–he is kind–,For life of cities and of all the world,,And of four-footed beasts and flying fowls;,200 Entreat him to be gracious unto all.,For when the whole unbounded world of men,Shall be destroyed by waters loud ye'll raise,A fearful cry. And suddenly for you,The air shall be disordered, and from heaven,205 The fury of the mighty God shall come,Upon you. And it certainly shall be,That the immortal Saviour against men,Will send wrath if ye do not placate God,And from this time repent; and nothing,210 Fretful and evil lawlessly shall ye,One to another do, but let there be,A guarding of one's self by holy life.”,But when they heard him each turned up his nose,,Calling him mad, a frenzy-smitten man.,215 And then again did Noah sound this strain:,“O men exceeding wretched, base in heart,,Unstable, leaving modesty behind,And loving shamelessness, rapacious lords,,Fierce sinners, false, insatiate, mischievous,,220 In nothing true, stealthy adulterers,,Flippant in language, pouring forth foul words,,The wrath of God most high not fearing, kept,To the fifth generation to atone!,In no way do ye wail, harsh men, but laugh;,225 Sardonic smile shall ye laugh, when shall come,That which I speak–God's dire incoming flood,,When Eve's polluted race, in the great earth,Blooming perennial in impervious stem,,Shall, root and branch, in one night disappear,,230 And cities, men and all, shall the Earth-shaker,From the depths scatter and their walls destroy.,And then the whole world of unnumbered men,Shall die. But how shall I weep, how lament,In wooden house, how mingle tears with waves?,235 For, if this water bidden of God shall come,,Earth shall float, hills float, and even sky shall float;,Everything shall be water, and all things,Shall be destroyed by waters. And the winds,Shall stand still, and a second age shall come.,240 O Phrygia, thou shalt from the water's crest,First rise up, and thou first another race,of men shalt nourish, once again anew,Beginning; and thou shalt be nurse for all.”,But when now to the lawless generation,245 He had thus vainly spoken, the Most High,Appeared, and once more cried aloud and said:,“The time is now come, Noah, to proclaim,Each thing, even all which I that day to thee,Did promise and confirm, and to complete,,250 Because of a people disobedient,,Throughout the boundless world even all the things,Which generations of a former time,Did practice, evil things innumerable.,But do thou quickly enter with thy sons,255 And the wives. Call as many as I bid,,of tribes of beasts and creeping things and birds,,And in as many as I ordain for life,Will I then put a willingness to go.”,Thus spoke he; forth went (Noah) and aloud,260 Cried out and called. And then wife, sons and brides,,Entered the house of wood; then also went,The other things, as many as God willed,To shut in. But when fitting bolt was put,About the lid, and in its polished place,265 Was fitted sideways, then was brought to pass,Forthwith the purpose of the God of heaven.,And he massed clouds, and bid the sun's bright disk,,And moon, and stars, and circle of the heaven,,Obscuring all things round; he thundered loud,,270 Terror of mortals, sending lightnings forth;,And all the winds together were aroused,,And all the veins of water were unloosed,By opening of great cataracts from heaven,,And from earth's caverns and the tireless deep,275 Appeared the myriad waters, and the whole,Illimitable earth was covered o'er.,But on the water swam that wondrous house;,And torn by many furious waves, and struck,By force of winds, it rushed on fearfully;,280 But with its keel it cut the mass of foam,While the loud-babbling waters dashed around.,But when God deluged all the world with rains,Then also Noah took thought to observe,By counsels of the Immortal; for he now,285 Had had enough of Nereus. And straightway,The house he opened from the polished wall,,That crosswise was bound fast with skillful stays.,And looking out upon the mighty mass,of boundless waters Noah on all sides–,290 And 'twas his fortune with his eyes to see!–,Fear possessed and shook mightily his heart.,And then the air became a little calm,,Since it was weary wetting all the world,Many days; parting, then, it brought to light,295 How pale and blood-red was the mighty sky,And sun's bright disk awearied; scarcely held,Noah his courage. And then forth afar,Sent he a dove alone, that he might learn,If yet firm land appeared. But with tired wing,,300 Flying round all things, she again returned;,For not yet had the water ebbed away;,For it was deeply filling every place.,But after resting quietly for days,He sent the dove once more, to learn if yet,305 Had ceased the many waters. And she flew,And flew on, and went o'er the earth and, resting,Her body lightly on the humid ground,,Again to Noah back she came and bore,An olive branch–of tidings a great sign.,310 Courage now filled them all, and great delight,,Because they hoped to look upon the land.,But then thereafter yet another bird,,of black wing, sent he forth as hastily;,Which, trusting to its wings, flow willingly,,315 And coming to the land continued there.,And Noah knew the land was nearer now.,But when on dashing waves the craft divine,Had here and there o'er ocean's billows swum,,It was made fast upon the narrow strand.,320 There is in Phrygia on the dark mainland,A steep, tall mountain; Ararat its name,,Because upon it all were to be saved,From death, and there was great desire of heart;,Thence streams of the great river Marsyas spring.,325 There on a lofty peak the ark abode,When the waters ceased, and then again from heaven,The voice divine of the great God this word,Proclaimed: “O Noah, guarded, faithful, just,,Come boldly forth, with thy sons and thy wife,330 And the three brides, and fill ye all the earth,,Increasing, multiplying, rendering justice,To one another through all generations,,Until to judgment every race of men,Shall come; for judgment shall be unto all.”,335 Thus spoke the voice divine. Then from his couch,Noah, encouraged, hastened on the land,,And with him went his sons and wife and brides,,And creeping things, and birds and quadrupeds,,And all things else went from the wooden house,340 Into one place. And then went Noah forth,As eighth, most just of men, when on the waters,He had made full twice twenty days and one,Because of counsels of the mighty God.,Then a new stock of life again arose,,345 Golden first, which indeed was sixth, and best,,From the time when the first-formed man appeared;,Heavenly its name, because all things to God,Shall be a care. O first race of sixth age!,O mighty joy which I thereafter shared,,350 When I escaped sheer ruin, by the waves,Much tossed, with husband and with brothers-in-law,,Stepfather and stepmother, and with wives,of husband's brothers suffering terribly.,Fitting things now will I sing: There shall be,355 On the fig-tree a many-colored flower,,And afterward the royal power and sway,Shall Cronos have. For three kings of great soul,,Men most just, shall distribute portions then,,And many a year rule, rendering what is just,360 To men who care for toil and deeds of love.,And earth shall glory in her many fruits,Self-growing, yielding much corn for the race.,And the foster-fathers, ageless all their days,,Shall from diseases chill and dreadful be,365 Far aloof; they shall die as fallen on sleep,,And unto Acheron in the abodes,of Hades they shall go away, and there,Shall they have honor, since they were a race,of blessed ones, fortunate heroes, whom,370 The Lord of Sabaoth gave a noble mind,,And with whom always he his counsels shared.,But blessed shall they be even when they go,In Hades. And then afterward again,Oppressive, strong, another second race,375 of earth-born men, the Titans. All excel,In figure, stature, growth; and there shall be,One language, as of old from the first race,God in their breasts implanted. But even these,,Having a haughty heart and rushing on,380 To ruin, shall at last resolve to fight,Against the starry heaven. And then the stream,of the great ocean shall upon them pour,Its raging waters. But the mighty Lord,of Sabaoth though enraged shall check his wrath,,385 Because he promised that again no flood,Should be brought upon men of evil soul.,But when the great high-thundering God shall cause,The boundless swelling of the many waters–,With their waves hither and thither rising high–,390 To cease from wrath, and into other depths,of sea their measure lessen, setting bounds,By harbors and rough headlands round the land;,Then also shall a child of the great God,Come, clothed in flesh, to men, and fashioned like,395 To mortals in the earth; and he doth hear,Four vowels, and two consots in him,Are twice announced; the whole sum I will name:,For eight ones, and as many tens on these,,And yet eight hundred will reveal the name,400 To men insatiate; and do thou discern,In thine own understanding that the Christ,Is child of the immortal God most high.,And he shall fulfill God's law, not destroy,,Bearing his very image, and all things,405 Shall he teach. Unto him shall priests convey,And offer gold, and myrrh, and frankincense;,For all these things he'll also bring to pass.,But when a voice shall through the desert land,Come bearing tidings to men, and to all,410 Shall call to make straight paths, and from the heart,Cast wickedness out and illuminate,With water all the bodies of mankind,,That being born again they may no more,From what is righteous go at all astray–,415 And one of barbarous mind, by dances bound,,Cutting that (voice) off shall bestow reward–,Then on a sudden there shall be a sign,To mortals, when, watched over, there shall come,Out of the land of Egypt a fair stone;,420 And on it shall the Hebrew people stumble;,But by his guiding nations shall be brought,Together; for the God who rules on high,They also shall know through him, and the way,In common light. For unto chosen men,425 Will he show life eternal, but the fire,Will be for ages on the lawless bring.,And then shall he the sickly heal, and all,Who are blameworthy who shall trust in him..,And then the blind shall see, the lame shall walk,,430 The deaf shall hearken, and the dumb shall speak.,Demons shall he drive out, and of the dead,There shall be an uprising; on the waves,Shall he walk; also in a desert place,Shall he five thousand satisfy with food,435 From five loaves and a fish out of the sea,,And with the remts of them, for the hope,of peoples, shall he fill twelve baskets full.,And then shall Israel, drunken, not discern,,Nor shall they hear, oppressed with feeble cars.,Shall come upon the Hebrews, and take faith,Away from them, because they slew the Son,of the heavenly God; then also with foul lips,Shall Israel give him cuffs and spittle drugged.,445 And gall for food and vinegar unmixed,For drink will they, with evil madness smitten,In bosom and in heart, give impiously,,Not seeing with their eyes, more blind than moles,,More terrible than crawling poisonous beasts,,450 Fast bound by heavy sleep. But when his hands,He shall spread forth and measure out all things,,And bear the crown of thorns, and they shall pierce,His side with reeds, for which dark monstrous night,Shall be for three hours in the midst of day,,455 Then also shall the temple of Solomon,Bring to an end a mighty sign for men,,When he shall to the house of Hades go,Proclaiming resurrection to the dead.,But when in three days he shall come again,460 Unto the light, and show his form to men,And teach all things, ascending in the clouds,Unto the house of heaven shall he go,Leaving the world a Gospel convet.,And in his name shall blossom a new shoot,465 From nations that are guided by the law,of the Mighty One. But also after this,There shall be wise guides, and then afterward,There shall be a cessation of the prophets.,After that, when the Hebrew people reap,470 Their evil harvest, shall a Roman king,Much gold and silver utterly destroy.,And afterward shall other royal powers,Continuously arise as kingdoms perish,,And they will oppress mortals. But great fall,475 Shall be for those men, when they shall begin,Unrighteous arrogance. But when the temple,of Solomon in the holy land shall fall,,Cast down by barbarous men in brazen mail,,And from the land the Hebrews shall be driven,480 Wandering and wasted, and among the wheat,They shall much darnel mingle, there shall be,Evil contention among, all mankind;,And the cities suffering outrage shall bewail,Each other, in their breasts receiving wrath
5. Josephus Flavius, Jewish Antiquities, 1.185, 3.89-3.90, 8.350, 8.352, 13.282-13.283 (1st cent. CE - 1st cent. CE) 1.185. εἶτα πρὶν στῆναι τὸν βωμὸν οἰωνῶν ἐφιπταμένων ἐπιθυμίᾳ τοῦ αἵματος φωνὴ θεία παρῆν ἀποσημαίνουσα πονηροὺς αὐτοῦ τοῖς ἐγγόνοις γείτονας ἐπὶ ἔτη τετρακόσια γενησομένους κατὰ τὴν Αἴγυπτον: ἐν οἷς κακοπαθήσαντας περιέσεσθαι τῶν ἐχθρῶν καὶ κρατήσαντας πολέμῳ Χαναναίων ἕξειν αὐτῶν τὴν γῆν καὶ τὰς πόλεις. 3.89. Ταῦτ' εἰπὼν προάγει τὸν λαὸν γυναιξὶν ὁμοῦ καὶ τέκνοις, ὡς ἀκούσαιεν τοῦ θεοῦ διαλεγομένου πρὸς αὐτοὺς περὶ τῶν πρακτέων, ἵνα μὴ βλαβείη τῶν λεγομένων ἡ ἀρετὴ ὑπὸ ἀνθρωπίνης γλώττης ἀσθενῶς εἰς γνῶσιν αὐτοῖς παραδιδομένη. 8.352. καὶ γενομένης ἡσυχίας φωνὴ θεία μὴ ταράττεσθαι τοῖς γινομένοις αὐτὸν παρακελεύεται, κρατήσειν γὰρ οὐδένα τῶν ἐχθρῶν αὐτοῦ, προσέταξέ τε ὑποστρέψαντα εἰς τὴν οἰκείαν ἀποδεῖξαι τοῦ πλήθους βασιλέα ̓Ιηοῦν τὸν Νεμεσαίου παῖδα, ἐκ Δαμασκοῦ δὲ τῶν Σύρων ̓Αζάηλον: ἀντ' αὐτοῦ δὲ προφήτην ̓Ελισσαῖον ὑπ' αὐτοῦ γενήσεσθαι ἐκ πόλεως ̓Αβέλας: 13.282. παράδοξον δέ τι καὶ περὶ τοῦ ἀρχιερέως ̔Υρκανοῦ λέγεται, τίνα τρόπον αὐτῷ τὸ θεῖον εἰς λόγους ἦλθεν: φασὶν γάρ, ὅτι κατ' ἐκείνην τὴν ἡμέραν, καθ' ἣν οἱ παῖδες αὐτοῦ τῷ Κυζικηνῷ συνέβαλον, αὐτὸς ἐν τῷ ναῷ θυμιῶν μόνος ὢν ἀρχιερεὺς ἀκούσειε φωνῆς, ὡς οἱ παῖδες αὐτοῦ νενικήκασιν ἀρτίως τὸν ̓Αντίοχον. 13.283. καὶ τοῦτο προελθὼν ἐκ τοῦ ναοῦ παντὶ τῷ πλήθει φανερὸν ἐποίησεν, καὶ συνέβη οὕτως γενέσθαι. καὶ τὰ μὲν περὶ ̔Υρκανὸν ἐν τούτοις ἦν. 1.185. After which, before he built his altar, where the birds of prey flew about, as desirous of blood, a divine voice came to him, declaring that their neighbors would be grievous to his posterity, when they should be in Egypt, for four hundred years; during which time they should be afflicted, but afterwards should overcome their enemies, should conquer the Canaanites in war, and possess themselves of their land, and of their cities. 3.89. 4. When he had said this, he brought the people, with their wives and children, so near the mountain, that they might hear God himself speaking to them about the precepts which they were to practice; that the energy of what should be spoken might not be hurt by its utterance by that tongue of a man, which could but imperfectly deliver it to their understanding. 3.90. And they all heard a voice that came to all of them from above, insomuch that no one of these words escaped them, which Moses wrote on two tables; which it is not lawful for us to set down directly, but their import we will declare. 8.350. and finding there a certain hollow cave, he entered into it, and continued to make his abode in it. But when a certain voice came to him, but from whence he knew not, and asked him, why he was come thither, and had left the city? he said, that because he had slain the prophets of the foreign gods, and had persuaded the people that he alone whom they had worshipped from the beginning was God, he was sought for by the king’s wife to be punished for so doing. 8.352. and after a silence made, a divine voice exhorted him not to be disturbed with the circumstances he was in, for that none of his enemies should have power over him. The voice also commanded him to return home, and to ordain Jehu, the son of Nimshi, to be king over their own multitude; and Hazael, of Damascus, to be over the Syrians; and Elisha, of the city Abel, to be a prophet in his stead; and that of the impious multitude, some should be slain by Hazael, and others by Jehu. 13.282. Now a very surprising thing is related of this high priest Hyrcanus, how God came to discourse with him; for they say that on the very same day on which his sons fought with Antiochus Cyzicenus, he was alone in the temple, as high priest, offering incense, and heard a voice, that his sons had just then overcome Antiochus. 13.283. And this he openly declared before all the multitude upon his coming out of the temple; and it accordingly proved true; and in this posture were the affairs of Hyrcanus.
6. New Testament, Apocalypse, 10.4, 10.8 (1st cent. CE - 1st cent. CE) 10.4. Καὶ ὅτε ἐλάλησαν αἱ ἑπτὰ βρονταί, ἤμελλον γράφειν· καὶ ἤκουσα φωνὴν ἐκ τοῦ οὐρανοῦ λέγουσανΣφράγισονἃ ἐλάλησαν αἱ ἑπτὰ βρονταί, καὶ μὴ αὐτὰ γράψῃς. 10.8. Καὶ ἡ φωνὴ ἣν ἤκουσα ἐκ τοῦ οὐρανοῦ, πάλιν λαλοῦσαν μετʼ ἐμοῦ καὶ λέγουσαν Ὕπαγε λάβε τὸ βιβλίον τὸ ἠνεῳγμένον ἐν τῇ χειρὶ τοῦ ἀγγέλου τοῦ ἑστῶτος ἐπὶ τῆς θαλάσσης καὶ ἐπὶ τῆς γῆς. 10.4. When the seven thunders sounded, I was about to write; but I heard a voice from the sky saying, "Seal up the things which the seven thunders said, and don't write them. 10.8. The voice which I heard from heaven, again speaking with me, said, "Go, take the book which is open in the hand of the angel who stands on the sea and on the land.
7. Ps.-Philo, Biblical Antiquities, 53.3 (1st cent. CE - 2nd cent. CE)
8. Tosefta, Sotah, 13.3-13.5 (1st cent. CE - 2nd cent. CE) 13.3. משחרב בית המקדש [בטלה מלוכה מבית דוד ובטלו אורים ותומים ופסקו ערי מגרש] שנאמר (עזרא ב׳:ס״ג) ויאמר התרשתא להם אשר לא יאכלו מקדש הקדשים עד עמוד הכהן לאורים ותומים כאדם שאומר לחבירו עד שיחיו מתים או עד שיבא [אליהו]. 13.4. [משמתו נביאים אחרונים חגי זכריה ומלאכי פסקה רוח הקדש מישראל ואעפ\"כ היו משמיעין להם על בת קול מעשה שנכנסו חכמים לעלית בן גוריא ביריחו יצתה בת קול ואמרה להן יש כאן אדם ביניכם שראוי לרוה\"ק אלא שאין דורו זכאי לכך נתנו עיניהם בהלל הזקן בשעת מיתתו היו אומרים אי עניו אי חסיד תלמידו של עזרא]. 13.5. [שוב מעשה שנתכנסו חכמים ביבנה ויצאת בת קול ואמרה להן יש כאן אדם שראוי לרוה\"ק אלא שאין דורו זכאי לכך נתנו עיניהם בהלל הזקן וכשמת אמרו הא עניו הא חסיד תלמידו של עזרא שוב פעם אחת היו יושבין ביבנה ושמעו בת קול אומר יש כאן אדם שראוי לרוח הקדש אלא שאין הדור ראוי לכך ונתנו עיניהם בשמואל הקטן בשעת מיתתו מה היו אומרים אי עניו אי חסיד תלמידו של הלל הזקן אף הוא אמר בשעת מיתתו שמעון וישמעאל לקטלא ושאר חברוהי לחרבא ושאר עמא לביזא ועקן רברבן יהויין לאחר דינא בלשון ארמי אמרן אף על ר' יהודה בן בבא התקינו שיהיו אומרין עליו הא עניו הא חסיד תלמידו של שמואל הקטן אלא שנטרפה שעה].
9. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE) 59b. וזה הוא תנור של עכנאי מאי עכנאי אמר רב יהודה אמר שמואל שהקיפו דברים כעכנא זו וטמאוהו תנא באותו היום השיב רבי אליעזר כל תשובות שבעולם ולא קיבלו הימנו,אמר להם אם הלכה כמותי חרוב זה יוכיח נעקר חרוב ממקומו מאה אמה ואמרי לה ארבע מאות אמה אמרו לו אין מביאין ראיה מן החרוב חזר ואמר להם אם הלכה כמותי אמת המים יוכיחו חזרו אמת המים לאחוריהם אמרו לו אין מביאין ראיה מאמת המים,חזר ואמר להם אם הלכה כמותי כותלי בית המדרש יוכיחו הטו כותלי בית המדרש ליפול גער בהם רבי יהושע אמר להם אם תלמידי חכמים מנצחים זה את זה בהלכה אתם מה טיבכם לא נפלו מפני כבודו של רבי יהושע ולא זקפו מפני כבודו של ר"א ועדיין מטין ועומדין,חזר ואמר להם אם הלכה כמותי מן השמים יוכיחו יצאתה בת קול ואמרה מה לכם אצל ר"א שהלכה כמותו בכ"מ,עמד רבי יהושע על רגליו ואמר (דברים ל, יב) לא בשמים היא מאי לא בשמים היא אמר רבי ירמיה שכבר נתנה תורה מהר סיני אין אנו משגיחין בבת קול שכבר כתבת בהר סיני בתורה (שמות כג, ב) אחרי רבים להטות אשכחיה רבי נתן לאליהו א"ל מאי עביד קוב"ה בההיא שעתא א"ל קא חייך ואמר נצחוני בני נצחוני בני,אמרו אותו היום הביאו כל טהרות שטיהר ר"א ושרפום באש ונמנו עליו וברכוהו ואמרו מי ילך ויודיעו אמר להם ר"ע אני אלך שמא ילך אדם שאינו הגון ויודיעו ונמצא מחריב את כל העולם כולו,מה עשה ר"ע לבש שחורים ונתעטף שחורים וישב לפניו ברחוק ארבע אמות אמר לו ר"א עקיבא מה יום מיומים אמר לו רבי כמדומה לי שחבירים בדילים ממך אף הוא קרע בגדיו וחלץ מנעליו ונשמט וישב על גבי קרקע,זלגו עיניו דמעות לקה העולם שליש בזיתים ושליש בחטים ושליש בשעורים ויש אומרים אף בצק שבידי אשה טפח תנא אך גדול היה באותו היום שבכל מקום שנתן בו עיניו ר"א נשרף,ואף ר"ג היה בא בספינה עמד עליו נחשול לטבעו אמר כמדומה לי שאין זה אלא בשביל ר"א בן הורקנוס עמד על רגליו ואמר רבונו של עולם גלוי וידוע לפניך שלא לכבודי עשיתי ולא לכבוד בית אבא עשיתי אלא לכבודך שלא ירבו מחלוקות בישראל נח הים מזעפו,אימא שלום דביתהו דר"א אחתיה דר"ג הואי מההוא מעשה ואילך לא הוה שבקה ליה לר"א למיפל על אפיה ההוא יומא ריש ירחא הוה ואיחלף לה בין מלא לחסר איכא דאמרי אתא עניא וקאי אבבא אפיקא ליה ריפתא,אשכחתיה דנפל על אנפיה אמרה ליה קום קטלית לאחי אדהכי נפק שיפורא מבית רבן גמליאל דשכיב אמר לה מנא ידעת אמרה ליה כך מקובלני מבית אבי אבא כל השערים ננעלים חוץ משערי אונאה,תנו רבנן המאנה את הגר עובר בשלשה לאוין והלוחצו עובר בשנים,מאי שנא מאנה דכתיבי שלשה לאוין (שמות כב, כ) וגר לא תונה (ויקרא יט, לג) וכי יגור אתך גר בארצכם לא תונו אותו (ויקרא כה, יז) ולא תונו איש את עמיתו וגר בכלל עמיתו הוא לוחצו נמי שלשה כתיבי (שמות כב, כ) ולא תלחצנו (שמות כג, ט) וגר לא תלחץ (שמות כב, כד) ולא תהיה לו כנושה וגר בכלל הוא אלא אחד זה ואחד זה בשלשה,תניא רבי אליעזר הגדול אומר מפני מה הזהירה תורה בל"ו מקומות ואמרי לה במ"ו מקומות בגר מפני שסורו רע,מאי דכתיב וגר לא תונה ולא תלחצנו כי גרים הייתם בארץ מצרים (תנינא) רבי נתן אומר מום שבך אל תאמר לחברך והיינו דאמרי אינשי דזקיף ליה זקיפא בדיותקיה לא נימא ליה לחבריה זקיף ביניתא:, 59b. And this is known as the oven of akhnai. The Gemara asks: What is the relevance of akhnai, a snake, in this context? Rav Yehuda said that Shmuel said: It is characterized in that manner due to the fact that the Rabbis surrounded it with their statements like this snake, which often forms a coil when at rest, and deemed it impure. The Sages taught: On that day, when they discussed this matter, Rabbi Eliezer answered all possible answers in the world to support his opinion, but the Rabbis did not accept his explanations from him.,After failing to convince the Rabbis logically, Rabbi Eliezer said to them: If the halakha is in accordance with my opinion, this carob tree will prove it. The carob tree was uprooted from its place one hundred cubits, and some say four hundred cubits. The Rabbis said to him: One does not cite halakhic proof from the carob tree. Rabbi Eliezer then said to them: If the halakha is in accordance with my opinion, the stream will prove it. The water in the stream turned backward and began flowing in the opposite direction. They said to him: One does not cite halakhic proof from a stream.,Rabbi Eliezer then said to them: If the halakha is in accordance with my opinion, the walls of the study hall will prove it. The walls of the study hall leaned inward and began to fall. Rabbi Yehoshua scolded the walls and said to them: If Torah scholars are contending with each other in matters of halakha, what is the nature of your involvement in this dispute? The Gemara relates: The walls did not fall because of the deference due Rabbi Yehoshua, but they did not straighten because of the deference due Rabbi Eliezer, and they still remain leaning.,Rabbi Eliezer then said to them: If the halakha is in accordance with my opinion, Heaven will prove it. A Divine Voice emerged from Heaven and said: Why are you differing with Rabbi Eliezer, as the halakha is in accordance with his opinion in every place that he expresses an opinion?,Rabbi Yehoshua stood on his feet and said: It is written: “It is not in heaven” (Deuteronomy 30:12). The Gemara asks: What is the relevance of the phrase “It is not in heaven” in this context? Rabbi Yirmeya says: Since the Torah was already given at Mount Sinai, we do not regard a Divine Voice, as You already wrote at Mount Sinai, in the Torah: “After a majority to incline” (Exodus 23:2). Since the majority of Rabbis disagreed with Rabbi Eliezer’s opinion, the halakha is not ruled in accordance with his opinion. The Gemara relates: Years after, Rabbi Natan encountered Elijah the prophet and said to him: What did the Holy One, Blessed be He, do at that time, when Rabbi Yehoshua issued his declaration? Elijah said to him: The Holy One, Blessed be He, smiled and said: My children have triumphed over Me; My children have triumphed over Me.,The Sages said: On that day, the Sages brought all the ritually pure items deemed pure by the ruling of Rabbi Eliezer with regard to the oven and burned them in fire, and the Sages reached a consensus in his regard and ostracized him. And the Sages said: Who will go and inform him of his ostracism? Rabbi Akiva, his beloved disciple, said to them: I will go, lest an unseemly person go and inform him in a callous and offensive manner, and he would thereby destroy the entire world.,What did Rabbi Akiva do? He wore black and wrapped himself in black, as an expression of mourning and pain, and sat before Rabbi Eliezer at a distance of four cubits, which is the distance that one must maintain from an ostracized individual. Rabbi Eliezer said to him: Akiva, what is different about today from other days, that you comport yourself in this manner? Rabbi Akiva said to him: My teacher, it appears to me that your colleagues are distancing themselves from you. He employed euphemism, as actually they distanced Rabbi Eliezer from them. Rabbi Eliezer too, rent his garments and removed his shoes, as is the custom of an ostracized person, and he dropped from his seat and sat upon the ground.,The Gemara relates: His eyes shed tears, and as a result the entire world was afflicted: One-third of its olives were afflicted, and one-third of its wheat, and one-third of its barley. And some say that even dough kneaded in a woman’s hands spoiled. The Sages taught: There was great anger on that day, as any place that Rabbi Eliezer fixed his gaze was burned.,And even Rabban Gamliel, the Nasi of the Sanhedrin at Yavne, the head of the Sages who were responsible for the decision to ostracize Rabbi Eliezer, was coming on a boat at the time, and a large wave swelled over him and threatened to drown him. Rabban Gamliel said: It seems to me that this is only for the sake of Rabbi Eliezer ben Hyrcanus, as God punishes those who mistreat others. Rabban Gamliel stood on his feet and said: Master of the Universe, it is revealed and known before You that neither was it for my honor that I acted when ostracizing him, nor was it for the honor of the house of my father that I acted; rather, it was for Your honor, so that disputes will not proliferate in Israel. In response, the sea calmed from its raging.,The Gemara further relates: Imma Shalom, the wife of Rabbi Eliezer, was the sister of Rabban Gamliel. From that incident forward, she would not allow Rabbi Eliezer to lower his head and recite the taḥanun prayer, which includes supplication and entreaties. She feared that were her husband to bemoan his fate and pray at that moment, her brother would be punished. A certain day was around the day of the New Moon, and she inadvertently substituted a full thirty-day month for a deficient twenty-nine-day month, i.e., she thought that it was the New Moon, when one does not lower his head in supplication, but it was not. Some say that a pauper came and stood at the door, and she took bread out to him. The result was that she left her husband momentarily unsupervised.,When she returned, she found him and saw that he had lowered his head in prayer. She said to him: Arise, you already killed my brother. Meanwhile, the sound of a shofar emerged from the house of Rabban Gamliel to announce that the Nasi had died. Rabbi Eliezer said to her: From where did you know that your brother would die? She said to him: This is the tradition that I received from the house of the father of my father: All the gates of Heaven are apt to be locked, except for the gates of prayer for victims of verbal mistreatment.,§ The Sages taught: One who verbally mistreats the convert violates three prohibitions, and one who oppresses him in other ways violates two.,The Gemara asks: What is different with regard to verbal mistreatment, that three prohibitions are written concerning it: “And you shall neither mistreat a convert” (Exodus 22:20); “And when a convert lives in your land, you shall not mistreat him” (Leviticus 19:33); “And you shall not mistreat, each man his colleague” (Leviticus 25:17), and a convert is included in the category of colleague? With regard to one who also oppresses a convert as well, three prohibitions are written: “And you shall neither mistreat a convert, nor oppress him” (Exodus 22:20); “And you shall not oppress a convert (Exodus 23:9); “And you shall not be to him like a creditor” (Exodus 22:24). This last prohibition is a general prohibition, in which converts are included. Consequently, it is not correct that one who oppresses a convert violates only two prohibitions. Rather, both this one, who verbally mistreats a convert, and that one, who oppresses him, violate three prohibitions.,It is taught in a baraita that Rabbi Eliezer the Great says: For what reason did the Torah issue warnings in thirty-six places, and some say in forty-six places, with regard to causing any distress to a convert? It is due to the fact that a convert’s inclination is evil, i.e., he is prone to return to his previous way of living.,What is the meaning of that which is written: “And you shall not mistreat a convert nor oppress him, because you were strangers in the land of Egypt” (Exodus 22:20)? We learned in a baraita that Rabbi Natan says: A defect that is in you, do not mention it in another. Since the Jewish people were themselves strangers, they are not in a position to demean a convert because he is a stranger in their midst. And this explains the adage that people say: One who has a person hanged in his family [bidyotkei], does not say to another member of his household: Hang a fish for me, as the mention of hanging is demeaning for that family.,One may not intermingle produce bought from one supplier with other produce, even if he intermingles new produce with other new produce and ostensibly the buyer suffers no loss from his doing so.
10. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) 3b. בחדתי,ותיפוק ליה משום מזיקין בתרי,אי בתרי חשד נמי ליכא בתרי ופריצי.,מפני המפולת ותיפוק ליה משום חשד ומזיקין,בתרי וכשרי.,מפני המזיקין ותיפוק ליה מפני חשד ומפולת,בחורבה חדתי ובתרי וכשרי, אי בתרי מזיקין נמי ליכא,במקומן חיישינן ואי בעית אימא לעולם בחד ובחורבה חדתי דקאי בדברא דהתם משום חשד ליכא דהא אשה בדברא לא שכיחא ומשום מזיקין איכא:,תנו רבנן ארבע משמרות הוי הלילה דברי רבי רבי נתן אומר שלש,מאי טעמא דרבי נתן דכתיב (שופטים ז)ויבא גדעון ומאה איש אשר אתו בקצה המחנה ראש האשמורת התיכונה תנא אין תיכונה אלא שיש לפניה ולאחריה,ורבי מאי תיכונה אחת מן התיכונה שבתיכונות,ורבי נתן מי כתיב תיכונה שבתיכונות תיכונה כתיב,מאי טעמיה דרבי אמר רב זריקא אמר רבי אמי אמר רבי יהושע בן לוי כתוב אחד אומר (תהלים קיט)חצות לילה אקום להודות לך על משפטי צדקך וכתוב אחד אומר (שם)קדמו עיני אשמורות הא כיצד ארבע משמרות הוי הלילה,ורבי נתן סבר לה כרבי יהושע דתנן רבי יהושע אומר עד שלש שעות שכן דרך מלכים לעמוד בשלש שעות שית דליליא ותרתי דיממא הוו להו שתי משמרות,רב אשי אמר משמרה ופלגא נמי משמרות קרו להו:,ואמר רבי זריקא אמר רבי אמי אמר רבי יהושע בן לוי אין אומרין בפני המת אלא דבריו של מת,אמר רבי אבא בר כהנא לא אמרן אלא בדברי תורה אבל מילי דעלמא לית לן בה,ואיכא דאמרי אמר רבי אבא בר כהנא לא אמרן אלא [אפילו] בדברי תורה וכל שכן מילי דעלמא:,ודוד בפלגא דליליא הוה קאי מאורתא הוה קאי דכתיב (תהלים קיט)קדמתי בנשף ואשועה וממאי דהאי נשף אורתא הוא דכתיב (משלי ז)בנשף בערב יום באישון לילה ואפילה,אמר רב אושעיא אמר רבי אחא הכי קאמר (דוד) מעולם לא עבר עלי חצות לילה בשינה.,רבי זירא אמר עד חצות לילה היה מתנמנם כסוס מכאן ואילך היה מתגבר כארי רב אשי אמר עד חצות לילה היה עוסק בדברי תורה מכאן ואילך בשירות ותשבחות., ונשף אורתא הוא הא נשף צפרא הוא דכתיב (שמואל א ל)ויכם דוד מהנשף ועד הערב למחרתם מאי לאו מצפרא ועד ליליא,לא מאורתא ועד אורתא,אי הכי לכתוב מהנשף ועד הנשף או מהערב ועד הערב,אלא אמר רבא תרי נשפי הוו נשף ליליא ואתי יממא נשף יממא ואתי ליליא.,ודוד מי הוה ידע פלגא דליליא אימת השתא משה רבינו לא הוה ידע דכתיב (שמות יא) כחצות הלילה אני יוצא בתוך מצרים,מאי כחצות אילימא דאמר ליה קודשא בריך הוא כחצות מי איכא ספיקא קמי שמיא אלא דאמר ליה (למחר) בחצות (כי השתא) ואתא איהו ואמר כחצות אלמא מספקא ליה ודוד הוה ידע,דוד סימנא הוה ליה דאמר רב אחא בר ביזנא אמר רבי שמעון חסידא כנור היה תלוי למעלה ממטתו של דוד וכיון שהגיע חצות לילה בא רוח צפונית ונושבת בו ומנגן מאליו מיד היה עומד ועוסק בתורה עד שעלה עמוד השחר כיון שעלה עמוד השחר נכנסו חכמי ישראל אצלו אמרו לו אדונינו המלך עמך ישראל צריכין פרנסה אמר להם לכו והתפרנסו זה מזה אמרו לו אין הקומץ משביע את הארי ואין הבור מתמלא מחוליתו אמר להם לכו ופשטו ידיכם בגדוד,מיד יועצים באחיתופל ונמלכין בסנהדרין ושואלין באורים ותומים,אמר רב יוסף מאי קרא (דכתיב) (דברי הימים א כז)ואחרי אחיתופל בניהו בן יהוידע ואביתר ושר צבא למלך יואב,אחיתופל זה יועץ וכן הוא אומר (שמואל ב טז) ועצת אחיתופל אשר יעץ בימים ההם כאשר ישאל (איש) בדבר האלהים 3b. The Gemara answers: This halakha applies even in the case of a new, sturdy ruin, where there is no danger of collapse. Therefore, the reason because of suspicion is cited in order to warn one not to enter a new ruin as well.,The Gemara continues to object: And let this halakha be derived because of demons? The Gemara answers: Demons are only a threat to individuals, so because of demons would not apply to a case where two people enter a ruin together.,The Gemara objects: But if there are two people entering a ruin together, then there is no suspicion either. There is no prohibition against two men to be alone with a woman as, in that case, there is no suspicion of untoward behavior. Consequently, if two men enter a ruin together, there is no room for suspicion. The Gemara answers: If two individuals known to be immoral enter together, there is suspicion even though there are two of them.,The Gemara considers why because of collapse is necessary. Let the prohibition be derived from suspicion and demons.,The Gemara responds: There are times when this reason is necessary, e.g., when two upstanding individuals enter a ruin together. Although there is neither concern of suspicion nor of demons, there remains concern lest the ruin collapse.,The Gemara considers the third reason, because of demons. Why is it necessary to include: Because of demons? Let the prohibition be derived from suspicion and collapse.,The Gemara responds: There are cases where this is the only concern, for example where it is a new ruin into which two upstanding individuals enter, so there is neither concern lest it collapse nor of suspicion.,The Gemara points out, however, that if there are two people, there is also no concern of demons. As such, the question remains: In what case can demons be the sole cause not to enter a ruin?,The Gemara responds: Generally speaking, two individuals need not be concerned about demons; but, if they are in their place, i.e., a place known to be haunted by demons (see Isaiah 13:21), we are concerned about demons even with two people. And if you wish, say instead: Actually, this refers to the case of an individual entering a new ruin located in a field. There, there is no suspicion, as finding a woman in the field is uncommon; and since it is a new ruin, there is no danger of collapse. However, there is still concern of demons.,The Sages taught in a Tosefta: The night is comprised of four watches; this is the statement of Rabbi Yehuda HaNasi. Rabbi Natan says: The night is comprised of three watches.,The Gemara explains: What is Rabbi Natan’s reasoning? As it is written: “And Gideon, and the one hundred men who were with him, came to the edge of camp at the beginning of the middle watch” (Judges 7:19). It was taught in the Tosefta: Middle means nothing other than that there is one before it and one after it. From the fact that the verse refers to a middle watch, the fact that the night is comprised of three watches may be inferred.,And what does Rabbi Yehuda HaNasi say about this proof? He argues that it is inconclusive, as one could say: To what does middle refer? It refers to one of the two middle watches.,And how would Rabbi Natan respond? He would say: Despite Rabbi Yehuda HaNasi’s objection, is: One of the middle watches, written in the verse? The middle watch is written. This indicates that the night is comprised of only three watches.,What is Rabbi Yehuda HaNasi’s reasoning? Rabbi Zerika said that Rabbi Ami said that Rabbi Yehoshua ben Levi said: Rabbi Yehuda HaNasi’s opinion is based on a comparison of two verses. One verse says: “At midnight I rise to give thanks for Your righteous laws” (Psalms 119:62), and the other verse says: “My eyes forestall the watches, that I will speak of Your word” (Psalms 119:148). Taken together, these verses indicate that their author, King David, rose at midnight, two watches before dawn, in order to study Torah. How is it possible to reconcile these two verses? Only if there are four watches in the night does one who rises two watches before dawn rise at midnight.,And how does Rabbi Natan reconcile these two verses? He holds in accordance with the opinion of Rabbi Yehoshua, for we learned in a mishna that Rabbi Yehoshua says: One is permitted to recite the morning Shema during the time when people rise, until the third hour of the day, as it is the custom of kings to rise during the third hour. Since it is customary for kings to rise during the third hour of the day, if David rose at midnight, he would be awake for six hours of the night and two hours of the day, which amounts to two watches. Therefore King David could say that he “forestalls the watches,” as he rose two watches before the rest of the kings in the world.,Rav Ashi said that the verses can be reconciled in accordance with Rabbi Natan’s opinion in another way: One and one-half watches are still called watches in plural. Therefore King David could rise at midnight yet maintain that he “forestalls the watches.”,Following this discussion, another halakha that Rabbi Zerika said that Rabbi Ami said that Rabbi Yehoshua ben Levi said is cited: Before the dead, one may speak only of matters relating to the dead, as speaking of other matters appears to be contemptuous of the deceased, underscoring that he is unable to talk while those around him can. Therefore, one must remain fully engaged in matters relating to him.,Two traditions exist with regard to the details of this halakha in the name of Rabbi Abba bar Kahana. According to one version, Rabbi Abba bar Kahana said: This halakha was only said with regard to matters of Torah. Speaking of other matters, however, is not prohibited, since no contempt is expressed for the deceased by the fact that he is unable to speak of such topics.,Others say another version of this halakha in the name of Rabbi Abba bar Kahana: This halakha was said even with regard to matters of Torah, and all the more so with regard to other matters. If one must refrain from speaking of matters of Torah, regarding which one is commanded to speak, and limit himself to matters concerning the deceased, all the more so should he refrain from speaking of other matters, regarding which one is not commanded to speak.,Incidental to the Gemara’s mention of King David, other sources are cited that describe his actions. Regarding that which was cited above, that he would rise in the middle of the night in order to serve his Creator, the Gemara asks: Did David rise at midnight? He rose in the evening. As it is written: “I rose with the neshef and cried, I hoped for Your word” (Psalms 119:147). And how do we know that this neshef is the evening? As it is written: “In the neshef, in the evening of the day, in the blackness of night and the darkness” (Proverbs 7:9). Apparently, King David did indeed rise when it was still evening.,The Gemara suggests several ways to resolve this contradiction. Rabbi Oshaya said that Rabbi Aḥa said: David said as follows: Midnight never passed me by in my sleep. Sometimes I fulfilled the verse, “I rose with the neshef and cried,” but I always, at least, fulfilled the verse, “At midnight I rise to give thanks for Your righteous laws.”,Rabbi Zeira said: Until midnight, David would doze like a horse, as a horse dozes, but never sleeps deeply. From midnight on, he would gain the strength of a lion. Rav Ashi said: Until midnight, he would study Torah, as it is written: “I rose with the neshef and cried, I hoped for Your word,” and from midnight on, he would engage in songs and praise, as it is written: “At midnight I rise to give thanks.”,To this point, the discussion has been based on the assumption that neshef means evening. The Gemara asks: Does neshef really mean evening? Doesn’t neshef mean morning? As it is written: “And David slew them from the neshef until the evening of the next day” (I Samuel 30:17). Doesn’t this verse mean from the morning until the night, in which case neshef must mean morning?,The Gemara responds: No, this verse means that David slew them from one evening until the next evening.,The Gemara rejects this response: If so, let the verse be written: From the neshef until the neshef, or from the evening until the evening. Why would the verse employ two different terms for a single concept?,Rather, Rava said: There are two times referred to as neshef, and the word can refer to either evening or morning. Neshef must be understood in accordance with its Aramaic root: The night moves past [neshaf ] and the day arrives, and the day moves past [neshaf ] and the night arrives.,When King David said: At midnight I rise, the assumption is that he rose precisely at midnight. The Gemara asks: Did David know exactly when it was midnight? Even Moses our teacher did not know exactly when it was midnight. How do we know this about Moses? As it is written that he said to Pharaoh: “Thus said the Lord: About midnight, I will go out into the midst of Egypt” (Exodus 11:4). The word about indicates that it was only an approximation.,The Gemara clarifies: What is the meaning of the expression: About midnight? Did Moses say it or did God say it? If we say that the Holy One, Blessed be He, Himself, said: About midnight, to Moses, is there doubt before God in heaven? Rather, this must be understood as follows: God told Moses: At midnight, but from the fact that when Moses came to Pharaoh he said: About midnight; apparently, Moses was uncertain about the exact moment of midnight. Moses, the greatest of all the prophets, was uncertain, and David knew?,The Gemara offers several answers to this question: rDavid had a sign indicating when it was midnight. As Rav Aḥa bar Bizna said that Rabbi Shimon Ḥasida said: A lyre hung over David’s bed, and once midnight arrived, the northern midnight wind would come and cause the lyre to play on its own. David would immediately rise from his bed and study Torah until the first rays of dawn. rOnce dawn arrived, the Sages of Israel entered to advise him with regard to the various concerns of the nation and the economy. They said to him: Our master, the king, your nation requires sustece. rHe said: Go and sustain one another, provide each other with whatever is lacking. rThe Sages of Israel responded to him with a parable: A single handful of food does not satisfy a lion, and a pit will not be filled merely from the rain that falls directly into its mouth, but other water must be piped in (ge’onim). So too, the nation cannot sustain itself using its own resources. rKing David told them: Go and take up arms with the troops in battle in order to expand our borders and provide our people with the opportunity to earn a livelihood.,The Sages immediately seek advice from Ahitophel to determine whether or not it was appropriate to go to war at that time and how they should conduct themselves, and they consult the Sanhedrin in order to receive the requisite license to wage a war under those circumstances (Tosefot HaRosh). And they ask the Urim VeTummim whether or not they should go to war, and whether or not they would be successful.,Rav Yosef said: Upon what verse is this aggada based? As it is written: “And after Ahitophel was Yehoyada son of Benayahu and Evyatar, and the general of the king’s army, Yoav” (I Chronicles 27:34).,The individuals named in this verse correspond with the roles in the aggada as follows: Ahitophel is the adviser whose advice they sought first with regard to going to war, and so it says: “Now the counsel of Ahitophel, which he counseled in those days, was as a man who inquires of the word of God; so was the counsel of Ahitophel both with David and with Absalom” (II Samuel 16:23).
11. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) 9b. ששהו את קיניהן מיהא מעלה עליהן הכתוב כאילו שכבום,בזיון קדשים דכתיב (שמואל א ב, טו) גם בטרם יקטירון את החלב ובא נער הכהן ואמר לאיש הזובח תנה בשר לצלות לכהן ולא יקח ממך בשר מבושל כי אם חי ויאמר אליו האיש קטר יקטירון כיום החלב וקח לך כאשר תאוה נפשך ואמר לו כי עתה תתן ואם לא לקחתי בחזקה ותהי חטאת הנערים גדולה מאד את פני ה' כי נאצו האנשים את מנחת ה',מקדש ראשון מפני מה חרב מפני ג' דברים שהיו בו ע"ז וגלוי עריות ושפיכות דמים ע"ז דכתיב (ישעיהו כח, כ) כי קצר המצע מהשתרע,מאי קצר המצע מהשתרע א"ר יונתן קצר מצע זה מהשתרר עליו שני רעים כאחד,(ישעיהו כח, כ) והמסכה צרה כהתכנס א"ר שמואל בר נחמני כי מטי רבי יונתן להאי קרא בכי אמר מאן דכתיב ביה (תהלים לג, ז) כונס כנד מי הים נעשית לו מסכה צרה,גלוי עריות דכתיב (ישעיהו ג, טז) ויאמר ה' יען כי גבהו בנות ציון ותלכנה נטויות גרון ומשקרות עינים הלוך וטפוף תלכנה וברגליהן תעכסנה יען כי גבהו בנות ציון שהיו מהלכות ארוכה בצד קצרה ותלכנה נטויות גרון שהיו מהלכות בקומה זקופה ומשקרות עינים דהוו מליין כוחלא עיניהן הלוך וטפוף תלכנה שהיו מהלכות עקב בצד גודל וברגליהן תעכסנה א"ר יצחק שהיו מביאות מור ואפרסמון ומניחות במנעליהן וכשמגיעות אצל בחורי ישראל בועטות ומתיזות עליהן ומכניסין בהן יצה"ר כארס בכעוס,שפיכות דמים דכתיב (מלכים ב כא, טז) וגם דם נקי שפך מנשה [הרבה מאד] עד אשר מלא את ירושלם פה לפה,אבל מקדש שני שהיו עוסקין בתורה ובמצות וגמילות חסדים מפני מה חרב מפני שהיתה בו שנאת חנם ללמדך ששקולה שנאת חנם כנגד שלש עבירות ע"ז גלוי עריות ושפיכות דמים,רשעים היו אלא שתלו בטחונם בהקב"ה אתאן למקדש ראשון דכתיב (מיכה ג, יא) ראשיה בשוחד ישפוטו וכהניה במחיר יורו ונביאיה בכסף יקסומו ועל ה' ישענו לאמר הלא ה' בקרבנו לא תבוא עלינו רעה לפיכך הביא עליהן הקב"ה ג' גזרות כנגד ג' עבירות שבידם שנאמר (מיכה ג, יב) לכן בגללכם ציון שדה תחרש וירושלים עיין תהיה והר הבית לבמות יער,ובמקדש ראשון לא הוה ביה שנאת חנם והכתיב (יחזקאל כא, יז) מגורי אל חרב היו את עמי לכן ספוק אל ירך וא"ר (אליעזר) אלו בני אדם שאוכלין ושותין זה עם זה ודוקרין זה את זה בחרבות שבלשונם,ההיא בנשיאי ישראל הואי דכתיב (יחזקאל כא, יז) זעק והילל בן אדם כי היא היתה בעמי ותניא זעק והילל בן אדם יכול לכל תלמוד לומר היא בכל נשיאי ישראל,ר' יוחנן ור"א דאמרי תרווייהו ראשונים שנתגלה עונם נתגלה קצם אחרונים שלא נתגלה עונם לא נתגלה קצם,אמר רבי יוחנן טובה צפורנן של ראשונים מכריסו של אחרונים א"ל ריש לקיש אדרבה אחרונים עדיפי אף על גב דאיכא שעבוד מלכיות קא עסקי בתורה אמר ליה בירה תוכיח שחזרה לראשונים ולא חזרה לאחרונים,שאלו את רבי אלעזר ראשונים גדולים או אחרונים גדולים אמר להם תנו עיניכם בבירה איכא דאמרי אמר להם עידיכם בירה,ריש לקיש הוי סחי בירדנא אתא רבה בר בר חנה יהב ליה ידא א"ל אלהא סנינא לכו דכתיב (שיר השירים ח, ט) אם חומה היא נבנה עליה טירת כסף ואם דלת היא נצור עליה לוח ארז אם עשיתם עצמכם כחומה ועליתם כולכם בימי עזרא נמשלתם ככסף שאין רקב שולט בו עכשיו שעליתם כדלתות נמשלתם כארז שהרקב שולט בו,מאי ארז אמר עולא ססמגור מאי ססמגור אמר רבי אבא בת קול כדתניא משמתו נביאים האחרונים חגי זכריה ומלאכי נסתלקה רוח הקדש מישראל ועדיין היו משתמשין בבת קול,וריש לקיש מי משתעי בהדי רבה בר בר חנה ומה רבי (אליעזר) דמרא דארעא דישראל הוה ולא הוה משתעי ר"ל בהדיה דמאן דמשתעי ר"ל בהדיה בשוק יהבו ליה עיסקא בלא סהדי בהדי רבב"ח משתעי,אמר רב פפא שדי גברא בינייהו או ריש לקיש הוה וזעירי או רבה בר בר חנה הוה ור"א כי אתא לקמיה דרבי יוחנן א"ל לאו היינו טעמא א"נ סליקו כולהו בימי עזרא לא הוה שריא שכינה במקדש שני דכתיב (בראשית ט, כז) יפת אלהים ליפת וישכן באהלי שם 9b. that they deferred the sacrifice of their bird-offerings by women after childbirth; nevertheless, the verse ascribes to them as if they lay with them. These women came to the Tabernacle to sacrifice doves or pigeons as bird-offerings as part of their purification process, which would permit them to engage in sexual relations with their husbands. Eli’s sons delayed the sacrifice of these offerings and thereby delayed the return of these women to their husbands and their fulfillment of the mitzva of procreation. Even though, according to this opinion, Eli’s sons did not actually engage in sexual relations with these women, the verse attributes that degree of severity to their conduct.,Eli’s sons also sinned in the degradation of consecrated items, as it is written: “Before the fat was made burned, the priest’s servant came and said to the man who sacrificed: Hand over some flesh to roast for the priest, for he will not take cooked flesh from you, but raw. And if the man said to him: Let the fat be burnt first and then take as much as you want, then he would say: No, hand it over right now, or I will take it by force. The sin of the young men against the Lord was very great, for the men treated the Lord’s offerings with contempt” (I Samuel 2:15–17).,§ The Tosefta continues with a discussion of the sins of the Jewish people over the generations: Due to what reason was the First Temple destroyed? It was destroyed due to the fact that there were three matters that existed in the First Temple: Idol worship, forbidden sexual relations, and bloodshed. Idol worship, as it is written: “The bed is too short for stretching [mehistare’a], and the cover is too narrow for gathering” (Isaiah 28:20).,What is the meaning of: “The bed is too short for stretching?” Rabbi Yonatan said: This bed is too short for two counterparts [re’im] to dominate [mehistarer]. Mehistare’a is a contraction of mehistarer re’im. It is inconceivable that there would be in one Temple both service of God and worship of the idol placed there by King Manasseh.,What is the meaning of: And the cover [vehamasseikha] is too narrow [tzara] for gathering [kehitkannes]? Rabbi Shmuel bar Naḥmani said that when Rabbi Yonatan reached this verse, he wept and said: For He about Whom it is written: “He gathers [kones] waters of the sea together as a heap” (Psalms 33:7), the idol [masseikha] became a rival [tzara]? In the homiletic interpretation, masseikha is interpreted as idol and tzara is interpreted as rival, as in the term used to describe the relationship between two women married to the same husband, isha tzara.,With regard to forbidden sexual relations, it is written: “The Lord says because the daughters of Zion are haughty and walk with outstretched necks and wanton eyes, walking and mincing as they go and making a tinkling with their feet” (Isaiah 3:16). rBecause the daughters of Zion are haughty, indicates a tall woman walking alongside a short one so that the tall woman would stand out. rAnd walk with outstretched necks, indicates that they would walk with upright stature and carry themselves in an immodest way. rAnd wanton eyes, indicates that they would fill their eyes with blue eye shadow in order to draw attention to their eyes. rWalking and mincing as they go, indicates that they would walk in small steps, heel to toe, so onlookers would notice them. rMaking a tinkling [te’akasna] with their feet, Rabbi Yitzḥak said: This teaches that they would bring myrrh and balsam and place them in their shoes and would walk in the marketplaces of Jerusalem. And once they approached a place where young Jewish men were congregated, they would stamp their feet on the ground and splash the perfume toward them and instill the evil inclination into them like venom of a viper [ke’eres bikhos].,With regard to bloodshed it is written: “Moreover, Manasseh shed innocent blood very much, until he had filled Jerusalem from one end to another” (II Kings 21:16).,However, considering that the people during the Second Temple period were engaged in Torah study, observance of mitzvot, and acts of kindness, and that they did not perform the sinful acts that were performed in the First Temple, why was the Second Temple destroyed? It was destroyed due to the fact that there was wanton hatred during that period. This comes to teach you that the sin of wanton hatred is equivalent to the three severe transgressions: Idol worship, forbidden sexual relations and bloodshed.,The Gemara continues: They were wicked; however, they put their faith in the Holy One, Blessed be He. With that statement we have come to the First Temple era, about which it is written: “Her chiefs judge for bribes, her priests give rulings for a fee, and her prophets divine for pay; yet they rely on the Lord, saying: The Lord is in our midst, no tragedy will overtake us” (Micah 3:11). At least the final portion of the verse was to their credit. Therefore, the Holy One, Blessed be He, brought upon them three decrees corresponding to their three wicked sins, as it is stated: “Therefore, due to you Zion will be plowed as a field, Jerusalem will become heaps of ruins, and the Temple Mount will be a like a shrine in the woods” (Micah 3:12).,The Gemara asks: And in the First Temple era was there really no baseless hatred? Isn’t it written: “Cry and wail, son of man, for this will befall my people, this will befall all the princes of Israel: They will be cast before the sword together with my people, therefore strike the thigh” (Ezekiel 21:17)? Rabbi Eliezer interpreted this verse and said: These are people who eat and drink with each other, and stab each other with verbal barbs. Apparently, even those who were close were filled with hatred toward one another.,The Gemara answers: That behavior was found only among the princes of Israel, as it is written: “Cry and wail, son of man, for this will befall my people”; and it was taught in a baraita: “Cry and wail, son of man, for this will befall my people”; one might have thought that this unsavory trait was common to all. Therefore, the verse states: “This will befall all the princes of Israel.” It was only the leaders of the nation who harbored baseless hatred for each other; the people of the nation as a whole did not hate one another.,§ It was Rabbi Yoḥa and Rabbi Elazar who both said: In the case of the former, the people in the First Temple era, whose sin was exposed and no attempt was made to disguise their conduct, the end of their punishment was exposed, and the prophet informed them that they would return to their land in seventy years. In the case of the latter, the people in the Second Temple era, whose sin was not exposed; rather, they attempted to disguise their conduct, the end of their punishment was not exposed.,Rabbi Yoḥa said: The fingernails of the former are preferable to the belly of the latter. Reish Lakish said to him: On the contrary, the latter were superior; even though there is subjugation by the kingdoms, they are engaged in Torah study. Rabbi Yoḥa said to Reish Lakish: The Temple will prove that the former were superior, as it was restored to the former. The Second Temple was constructed after the destruction of the first. However, after the destruction of the Second Temple, it was not restored to the latter. Apparently, the former were superior to the latter.,Similarly, the Sages asked Rabbi Elazar: Are the former greater or are the latter greater? He said to them: Look to the Temple and see if it has been restored, as it was to our predecessors. Some say the exchange was slightly different: He said to them: The Temple is your witness. The restoration of the Temple after the destruction of the First Temple, attests to the fact that the former generation was greater.,Reish Lakish was swimming in the Jordan River when Rabba bar bar Ḥana came and gave him a hand to help him out. Reish Lakish said to him: My God! I hate you Babylonians, as it is written: “If she be a wall we will build a silver turret upon her, if she be a door we will cover her with boards of cedar” (Song of Songs 8:9). This is the meaning of the verse as it applies to the Jewish people: Had you rendered yourselves a solid bloc like a wall and all ascended to Eretz Yisrael in the days of Ezra, you would have been likened to silver, which rot does not infest, in the sense that you would have merited experiencing the Divine Presence in all its glory. Now that you ascended like doors, and only some of you came to Eretz Yisrael, you are likened to cedar, which rot infests, and you merit experiencing only partial revelation of the Divine Presence.,The Gemara asks: What rot infests cedar? Ulla said: It is sasmagor, a type of worm. The Gemara asks: What does sasmagor have to do with the Divine Presence during the Second Temple era? Rabbi Abba said: Just as little remains from a cedar tree infested by this worm, similarly, all that remained from the Divine Presence during the Second Temple period was a Divine Voice, as it was taught in a baraita: After the last prophets Haggai, Zechariah, and Malachi died, the Divine Spirit of prophetic revelation departed from the Jewish people, and they were still utilizing a Divine Voice, which they heard as an echo of prophecy.,The Gemara asks: And would Reish Lakish speak with Rabba bar bar Ḥana in public? Just as Rabbi Elazar, who was the master of Eretz Yisrael in wisdom and character, and nevertheless, Reish Lakish would not speak with him in public, as Reish Lakish was sparing in his speech and extended friendship to only a select few prominent, righteous people, to the extent that a person to whom Reish Lakish was seen speaking in the marketplace, one would give him a loan and do business with him without witnesses; would he have spoken with Rabba bar bar Ḥana?,Rav Pappa said: Cast a man between them, and say that the incident did not involve Reish Lakish and Rabba bar bar Ḥana. It was either Reish Lakish bathing in the river and Ze’iri, the prominent Babylonian Sage, who extended him a hand, or it was Rabba bar bar Ḥana who was in the river and Rabbi Elazar extended a hand to him. In any event, when the Sage who heard what Reish Lakish said came before Rabbi Yoḥa and related it, Rabbi Yoḥa said to him: That is not the reason; even had they all ascended in the days of Ezra, the Divine Presence would not have rested in the Second Temple, as it is written: “God will enlarge Japheth, and dwell in the tents of Shem” (Genesis 9:27).

Subjects of this text:

subject	book bibliographic info
abraham	Allison, 4 Baruch (2018) 425
alexandria	Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 296
angel	Allison, 4 Baruch (2018) 425
apocalyptic	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 207
divination, kledonomancy	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 207
divination, ornithomancy	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 207
divination	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 207
divine voices, jewish	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 207
obedience and disobedience	Allison, 4 Baruch (2018) 425
oracles, sibylline oracles	Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 296
periodization of history, sibylline oracles	Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 296
persian apocalypticism, in sibylline oracles	Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 296
prophecy	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 207
sibylline oracles, periodization of history'	Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 296
sibylline oracles, sib. or.	Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 296
sibylline oracles	Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 296
voice portents, bat qol	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 207
voice portents, brontological (thunder)	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 207
voice portents, kledonomantic (random voices)	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 207