1. Septuagint, Tobit, 1.18-1.19, 2.3-2.9 (10th cent. BCE - 2nd cent. BCE)
| 1.18. And if Sennacherib the king put to death any who came fleeing from Judea, I buried them secretly. For in his anger he put many to death. When the bodies were sought by the king, they were not found. 1.19. Then one of the men of Nineveh went and informed the king about me, that I was burying them; so I hid myself. When I learned that I was being searched for, to be put to death, I left home in fear. 2.3. But he came back and said, "Father, one of our people has been strangled and thrown into the market place. 2.4. So before I tasted anything I sprang up and removed the body to a place of shelter until sunset. 2.5. And when I returned I washed myself and ate my food in sorrow. 2.6. Then I remembered the prophecy of Amos, how he said, "Your feasts shall be turned into mourning, and all your festivities into lamentation." And I wept. 2.7. When the sun had set I went and dug a grave and buried the body. 2.8. And my neighbors laughed at me and said, "He is no longer afraid that he will be put to death for doing this; he once ran away, and here he is burying the dead again! 2.9. On the same night I returned from burying him, and because I was defiled I slept by the wall of the courtyard, and my face was uncovered. |
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2. Hebrew Bible, Genesis, 35.19 (9th cent. BCE - 3rd cent. BCE)
| 35.19. וַתָּמָת רָחֵל וַתִּקָּבֵר בְּדֶרֶךְ אֶפְרָתָה הִוא בֵּית לָחֶם׃ | 35.19. And Rachel died, and was buried in the way to Ephrath—the same is Beth-lehem." |
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3. Hebrew Bible, Numbers, 6.22-6.27 (9th cent. BCE - 3rd cent. BCE)
| 6.22. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 6.23. דַּבֵּר אֶל־אַהֲרֹן וְאֶל־בָּנָיו לֵאמֹר כֹּה תְבָרֲכוּ אֶת־בְּנֵי יִשְׂרָאֵל אָמוֹר לָהֶם׃ 6.24. יְבָרֶכְךָ יְהוָה וְיִשְׁמְרֶךָ׃ 6.25. יָאֵר יְהוָה פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ׃ 6.26. יִשָּׂא יְהוָה פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹם׃ 6.27. וְשָׂמוּ אֶת־שְׁמִי עַל־בְּנֵי יִשְׂרָאֵל וַאֲנִי אֲבָרֲכֵם׃ | 6.22. And the LORD spoke unto Moses, saying:" 6.23. ’Speak unto Aaron and unto his sons, saying: On this wise ye shall bless the children of Israel; ye shall say unto them:" 6.24. The LORD bless thee, and keep thee;" 6.25. The LORD make His face to shine upon thee, and be gracious unto thee;" 6.26. The LORD lift up His countece upon thee, and give thee peace." 6.27. So shall they put My name upon the children of Israel, and I will bless them.’" |
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4. Septuagint, Tobit, 1.18-1.19, 2.3-2.9 (4th cent. BCE - 2nd cent. BCE)
| 1.18. And if Sennacherib the king put to death any who came fleeing from Judea, I buried them secretly. For in his anger he put many to death. When the bodies were sought by the king, they were not found. 1.19. Then one of the men of Nineveh went and informed the king about me, that I was burying them; so I hid myself. When I learned that I was being searched for, to be put to death, I left home in fear. 2.3. But he came back and said, "Father, one of our people has been strangled and thrown into the market place. 2.4. So before I tasted anything I sprang up and removed the body to a place of shelter until sunset. 2.5. And when I returned I washed myself and ate my food in sorrow. 2.6. Then I remembered the prophecy of Amos, how he said, "Your feasts shall be turned into mourning, and all your festivities into lamentation." And I wept. 2.7. When the sun had set I went and dug a grave and buried the body. 2.8. And my neighbors laughed at me and said, "He is no longer afraid that he will be put to death for doing this; he once ran away, and here he is burying the dead again! 2.9. On the same night I returned from burying him, and because I was defiled I slept by the wall of the courtyard, and my face was uncovered. |
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5. Cicero, On The Haruspices, 44 (2nd cent. BCE - 1st cent. BCE)
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6. Seneca The Younger, Quaestiones Naturales, 1.17.10 (1st cent. BCE
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7. Artemidorus, Oneirocritica, 4.24 (1st cent. CE - 2nd cent. CE)
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8. Ignatius, To Polycarp, 5 (1st cent. CE - 2nd cent. CE)
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9. Juvenal, Satires, 2.96-2.97 (1st cent. CE - 2nd cent. CE)
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10. Martial, Epigrams, 2.43, 2.46 (1st cent. CE - 2nd cent. CE)
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11. Martial, Epigrams, 2.43, 2.46 (1st cent. CE - 2nd cent. CE)
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12. New Testament, 1 Timothy, 2.8-2.10, 3.1-3.5 (1st cent. CE - 1st cent. CE)
| 2.8. I desire therefore that the men in every place pray, lifting up holy hands without wrath and doubting. 2.9. In the same way, that women also adorn themselves in decent clothing, with modesty and propriety; not just with braided hair, gold, pearls, or expensive clothing; 2.10. but (which becomes women professing godliness) with good works. 3.1. This is a faithful saying: if a man seeks the office of an overseer, he desires a good work. 3.2. The overseer therefore must be without reproach, the husband of one wife, temperate, sensible, modest, hospitable, good at teaching; 3.3. not a drinker, not violent, not greedy for money, but gentle, not quarrelsome, not covetous; 3.4. one who rules his own house well, having children in subjection with all reverence; 3.5. (but if a man doesn't know how to rule his own house, how will he take care of the assembly of God?) |
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13. New Testament, Acts, 10.1-10.22, 27.43 (1st cent. CE - 2nd cent. CE)
| 10.1. Now there was a certain man in Caesarea, Cornelius by name, a centurion of what was called the Italian Regiment 10.2. a devout man, and one who feared God with all his house, who gave gifts for the needy generously to the people, and always prayed to God. 10.3. At about the ninth hour of the day, he clearly saw in a vision an angel of God coming to him, and saying to him, "Cornelius! 10.4. He, fastening his eyes on him, and being frightened, said, "What is it, Lord?"He said to him, "Your prayers and your gifts to the needy have gone up for a memorial before God. 10.5. Now send men to Joppa, and get Simon, who is surnamed Peter. 10.6. He lodges with one Simon, a tanner, whose house is by the seaside. 10.7. When the angel who spoke to him had departed, Cornelius called two of his household servants and a devout soldier of those who waited on him continually. 10.8. Having explained everything to them, he sent them to Joppa. 10.9. Now on the next day as they were on their journey, and got close to the city, Peter went up on the housetop to pray at about noon. 10.10. He became hungry and desired to eat, but while they were preparing, he fell into a trance. 10.11. He saw heaven opened and a certain container descending to him, like a great sheet let down by four corners on the earth 10.12. in which were all kinds of four-footed animals of the earth, wild animals, reptiles, and birds of the sky. 10.13. A voice came to him, "Rise, Peter, kill and eat! 10.14. But Peter said, "Not so, Lord; for I have never eaten anything that is common or unclean. 10.15. A voice came to him again the second time, "What God has cleansed, you must not make unholy. 10.16. This was done three times, and immediately the vessel was received up into heaven. 10.17. Now while Peter was very perplexed in himself what the vision which he had seen might mean, behold, the men who were sent by Cornelius, having made inquiry for Simon's house, stood before the gate 10.18. and called and asked whether Simon, who was surnamed Peter, was lodging there. 10.19. While Peter thought about the vision, the Spirit said to him, "Behold, three men seek you. 10.20. But arise, get down, and go with them, doubting nothing; for I have sent them. 10.21. Peter went down to the men, and said, "Behold, I am he whom you seek. Why have you come? 10.22. They said, "Cornelius, a centurion, a righteous man and one who fears God, and well spoken of by all the nation of the Jews, was directed by a holy angel to invite you to his house, and to listen to what you say. 27.43. But the centurion, desiring to save Paul, stopped them from their purpose, and commanded that those who could swim should throw themselves overboard first to go to the land; |
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14. New Testament, Colossians, 3.18-4.1 (1st cent. CE - 1st cent. CE)
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15. New Testament, Ephesians, 5.21-5.33 (1st cent. CE - 1st cent. CE)
| 5.21. subjecting yourselves one to another in the fear of Christ. 5.22. Wives, be subject to your own husbands, as to the Lord. 5.23. For the husband is the head of the wife, and Christ also is the head of the assembly, being himself the savior of the body. 5.24. But as the assembly is subject to Christ, so let the wives also be to their own husbands in everything. 5.25. Husbands, love your wives, even as Christ also loved the assembly, and gave himself up for it; 5.26. that he might sanctify it, having cleansed it by the washing of water with the word 5.27. that he might present the assembly to himself gloriously, not having spot or wrinkle or any such thing; but that it should be holy and without blemish. 5.28. Even so ought husbands also to love their own wives as their own bodies. He who loves his own wife loves himself. 5.29. For no man ever hated his own flesh; but nourishes and cherishes it, even as the Lord also does the assembly; 5.30. because we are members of his body, of his flesh and bones. 5.31. For this cause a man will leave his father and mother, and will be joined to his wife. The two will become one flesh. 5.32. This mystery is great, but I speak concerning Christ and of the assembly. 5.33. Nevertheless each of you must also love his own wife even as himself; and let the wife see that she respects her husband. |
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16. New Testament, Titus, 1.6-1.9 (1st cent. CE - 1st cent. CE)
| 1.6. if anyone is blameless, the husband of one wife, having children who believe, who are not accused of loose or unruly behavior. 1.7. For the overseer must be blameless, as God's steward; not self-pleasing, not easily angered, not given to wine, not violent, not greedy for dishonest gain; 1.8. but given to hospitality, as a lover of good, sober-minded, fair, holy, self-controlled; 1.9. holding to the faithful word which is according to the teaching, that he may be able to exhort in the sound doctrine, and to convict those who contradict him. |
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17. Persius, Satires, 1.32 (1st cent. CE - 1st cent. CE)
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18. Persius, Saturae, 1.32 (1st cent. CE - 1st cent. CE)
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19. Petronius Arbiter, Satyricon, 23 (1st cent. CE - 1st cent. CE)
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20. Petronius Arbiter, Satyricon, 23 (1st cent. CE - 1st cent. CE)
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21. Seneca The Younger, Natural Questions, 1.17.10, 7.31.3 (1st cent. CE - 1st cent. CE)
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22. Suetonius, Augustus, 68 (1st cent. CE - 2nd cent. CE)
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23. Suetonius, Otho, 12.1 (1st cent. CE - 2nd cent. CE)
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24. Athenagoras, Apology Or Embassy For The Christians, 17 (2nd cent. CE - 2nd cent. CE)
| 17. An apologist must adduce more precise arguments than I have yet given, both concering the names of the gods, to show that they are of recent origin, and concerning their images, to show that they are, so to say, but of yesterday. You yourselves, however, are thoroughly acquainted with these matters, since you are versed in all departments of knowledge, and are beyond all other men familiar with the ancients. I assert, then, that it was Orpheus, and Homer, and Hesiod who gave both genealogies and names to those whom they call gods. Such, too, is the testimony of Herodotus. My opinion, he says, is that Hesiod and Homer preceded me by four hundred years, and no more; and it was they who framed a theogony for the Greeks, and gave the gods their names, and assigned them their several honours and functions, and described their forms. Representations of the gods, again, were not in use at all, so long as statuary, and painting, and sculpture were unknown; nor did they become common until Saurias the Samian, and Crato the Sicyonian, and Cleanthes the Corinthian, and the Corinthian damsel appeared, when drawing in outline was invented by Saurias, who sketched a horse in the sun, and painting by Crato, who painted in oil on a whitened tablet the outlines of a man and woman; and the art of making figures in relief (κοροπλαθική) was invented by the damsel, who, being in love with a person, traced his shadow on a wall as he lay asleep, and her father, being delighted with the exactness of the resemblance (he was a potter), carved out the sketch and filled it up with clay: this figure is still preserved at Corinth. After these, D dalus and Theodorus the Milesian further invented sculpture and statuary. You perceive, then, that the time since representations of form and the making of images began is so short, that we can name the artist of each particular god. The image of Artemis at Ephesus, for example, and that of Athenâ (or rather of Athelâ, for so is she named by those who speak more in the style of the mysteries; for thus was the ancient image made of the olive-tree called), and the sitting figure of the same goddess, were made by Endœus, a pupil of D dalus; the Pythian god was the work of Theodorus and Telecles; and the Delian god and Artemis are due to the art of Tect us and Angelio; Hera in Samos and in Argos came from the hands of Smilis, and the other statues were by Phidias; Aphrodité the courtezan in Cnidus is the production of Praxiteles; Asclepius in Epidaurus is the work of Phidias. In a word, of not one of these statues can it be said that it was not made by man. If, then, these are gods, why did they not exist from the beginning? Why, in truth, are they younger than those who made them? Why, in truth, in order to their coming into existence, did they need the aid of men and art? They are nothing but earth, and stones, and matter, and curious art. |
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25. Clement of Alexandria, Christ The Educator, 2.1, 2.4, 2.7-2.11, 2.13, 3.4-3.5, 3.8-3.10, 3.12-3.13 (2nd cent. CE - 3rd cent. CE)
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26. Clement of Alexandria, Miscellanies, 1.28, 2.15, 4.8.58, 5.4, 7.12 (2nd cent. CE - 3rd cent. CE)
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27. Gellius, Attic Nights, 6.12 (2nd cent. CE - 2nd cent. CE)
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28. Herodian, History of The Empire After Marcus, 4.7.3 (2nd cent. CE - 3rd cent. CE)
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29. Pliny The Younger, Letters, 2.11.23 (2nd cent. CE - 2nd cent. CE)
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30. Pliny The Younger, Letters, 2.11.23 (2nd cent. CE - 2nd cent. CE)
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31. Tertullian, On Baptism, 1 (2nd cent. CE - 3rd cent. CE)
| 1. Happy is our sacrament of water, in that, by washing away the sins of our early blindness, we are set free and admitted into eternal life! A treatise on this matter will not be superfluous; instructing not only such as are just becoming formed (in the faith), but them who, content with having simply believed, without full examination of the grounds of the traditions, carry (in mind), through ignorance, an untried though probable faith. The consequence is, that a viper of the Cainite heresy, lately conversant in this quarter, has carried away a great number with her most venomous doctrine, making it her first aim to destroy baptism. Which is quite in accordance with nature; for vipers and asps and basilisks themselves generally do affect arid and waterless places. But we, little fishes, after the example of our ΙΧΘΥΣ Jesus Christ, are born in water, nor have we safety in any other way than by permanently abiding in water; so that most monstrous creature, who had no right to teach even sound doctrine, knew full well how to kill the little fishes, by taking them away from the water! |
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32. Tertullian, On Idolatry, 15, 3, 8, 11 (2nd cent. CE - 3rd cent. CE)
| 11. If we think over the rest of faults, tracing them from their generations, let us begin with covetousness, a root of all evils, 1 Timothy 6:10 wherewith, indeed, some having been ensnared, have suffered shipwreck about faith. 1 Timothy 1:19 Albeit covetousness is by the same apostle called idolatry. In the next place proceeding to mendacity, the minister of covetousness (of false swearing I am silent, since even swearing is not lawful )- is trade adapted for a servant of God? But, covetousness apart, what is the motive for acquiring? When the motive for acquiring ceases, there will be no necessity for trading. Grant now that there be some righteousness in business, secure from the duty of watchfulness against covetousness and mendacity; I take it that that trade which pertains to the very soul and spirit of idols, which pampers every demon, falls under the charge of idolatry. Rather, is not that the principal idolatry? If the selfsame merchandises - frankincense, I mean, and all other foreign productions - used as sacrifice to idols, are of use likewise to men for medicinal ointments, to us Christians also, over and above, for solaces of sepulture, let them see to it. At all events, while the pomps, while the priesthoods, while the sacrifices of idols, are furnished by dangers, by losses, by inconveniences, by cogitations, by runnings to and fro, or trades, what else are you demonstrated to be but an idols' agent? Let none contend that, in this way, exception may be taken to all trades. All graver faults extend the sphere for diligence in watchfulness proportionably to the magnitude of the danger; in order that we may withdraw not only from the faults, but from the means through which they have being. For although the fault be done by others, it makes no difference if it be by my means. In no case ought I to be necessary to another, while he is doing what to me is unlawful. Hence I ought to understand that care must be taken by me, lest what I am forbidden to do be done by my means. In short, in another cause of no lighter guilt I observe that fore-judgment. In that I am interdicted from fornication, I furnish nothing of help or connivance to others for that purpose; in that I have separated my own flesh itself from stews, I acknowledge that I cannot exercise the trade of pandering, or keep that kind of places for my neighbour's behoof. So, too, the interdiction of murder shows me that a trainer of gladiators also is excluded from the Church; nor will any one fail to be the means of doing what he subministers to another to do. Behold, here is a more kindred fore-judgment: if a purveyor of the public victims come over to the faith, will you permit him to remain permanently in that trade? Or if one who is already a believer shall have undertaken that business, will you think that he is to be retained in the Church? No, I take it; unless any one will dissemble in the case of a frankincense-seller too. In truth, the agency of blood pertains to some, that of odours to others. If, before idols were in the world, idolatry, hitherto shapeless, used to be transacted by these wares; if, even now, the work of idolatry is perpetrated, for the most part, without the idol, by burnings of odours; the frankincense-seller is a something even more serviceable even toward demons, for idolatry is more easily carried on without the idol, than without the ware of the frankincense-seller. Let us interrogate thoroughly the conscience of the faith itself. With what mouth will a Christian frankincense-seller, if he shall pass through temples, with what mouth will he spit down upon and blow out the smoking altars, for which himself has made provision? With what consistency will he exorcise his own foster-children, to whom he affords his own house as store-room? Indeed, if he shall have ejected a demon, let him not congratulate himself on his faith, for he has not ejected an enemy; he ought to have had his prayer easily granted by one whom he is daily feeding. No art, then, no profession, no trade, which administers either to equipping or forming idols, can be free from the title of idolatry; unless we interpret idolatry to be altogether something else than the service of idol-tendence. |
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33. Tertullian, On The Games, 8, 18 (2nd cent. CE - 3rd cent. CE)
| 18. But if you argue that the racecourse is mentioned in Scripture, I grant it at once. But you will not refuse to admit that the things which are done there are not for you to look upon: the blows, and kicks, and cuffs, and all the recklessness of hand, and everything like that disfiguration of the human countece, which is nothing less than the disfiguration of God's own image. You will never give your approval to those foolish racing and throwing feats, and yet more foolish leapings; you will never find pleasure in injurious or useless exhibitions of strength; certainly you will not regard with approval those efforts after an artificial body which aim at surpassing the Creator's work; and you will have the very opposite of complacency in the athletes Greece, in the inactivity of peace, feeds up. And the wrestler's art is a devil's thing. The devil wrestled with, and crushed to death, the first human beings. Its very attitude has power in it of the serpent kind, firm to hold - tortures to clasp - slippery to glide away. You have no need of crowns; why do you strive to get pleasures from crowns? |
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34. Babylonian Talmud, Avodah Zarah, None (3rd cent. CE - 6th cent. CE)
| 18b. ומי יימר דהכי איכא [א"ל השתא חזית] הוו הנהו כלבי דהוו קא אכלי אינשי שקל קלא שדא בהו הוו קאתו למיכליה אמר אלהא דמאיר ענני שבקוה ויהבה ליה,לסוף אשתמע מילתא בי מלכא אתיוה אסקוה לזקיפה אמר אלהא דמאיר ענני אחתוה אמרו ליה מאי האי אמר להו הכי הוה מעשה,אתו חקקו לדמותיה דר' מאיר אפיתחא דרומי אמרי כל דחזי לפרצופא הדין לייתיה יומא חדא חזיוהי רהט אבתריה רהט מקמייהו על לבי זונות איכא דאמרי בשולי עובדי כוכבים חזא טמש בהא ומתק בהא איכא דאמרי אתא אליהו אדמי להו כזונה כרכתיה אמרי חס ושלום אי ר' מאיר הוה לא הוה עביד הכי,קם ערק אתא לבבל איכא דאמרי מהאי מעשה ואיכא דאמרי ממעשה דברוריא:,תנו רבנן ההולך לאיצטדינין ולכרקום וראה שם את הנחשים ואת החברין בוקיון ומוקיון ומוליון ולוליון בלורין סלגורין הרי זה מושב לצים ועליהם הכתוב אומר (תהלים א, א) אשרי האיש אשר לא הלך וגו' כי אם בתורת ה' חפצו הא למדת. שדברים הללו מביאין את האדם לידי ביטול תורה,ורמינהי [הולכין] לאיצטדינין מותר מפני שצווח ומציל ולכרקום מותר מפני ישוב מדינה ובלבד שלא יתחשב עמהם ואם נתחשב עמהם אסור קשיא איצטדינין אאיצטדינין קשיא כרקום אכרקום,בשלמא כרקום אכרקום ל"ק כאן במתחשב עמהן כאן בשאין מתחשב עמהן אלא איצטדינין אאיצטדינין קשיא,תנאי היא דתניא אין הולכין לאיצטדינין מפני מושב לצים ור' נתן מתיר מפני שני דברים אחד מפני שצווח ומציל ואחד מפני שמעיד עדות אשה להשיאה,תנו רבנן אין הולכין לטרטיאות ולקרקסיאות מפני שמזבלין שם זיבול לעבודת כוכבים דברי ר' מאיר וחכמים אומרים מקום שמזבלין אסור מפני חשד עבודת כוכבים ומקום שאין מזבלין שם אסור מפני מושב לצים,מאי בינייהו אמר ר' חנינא מסורא נשא ונתן איכא בינייהו,דרש ר' שמעון בן פזי מאי דכתיב אשרי האיש אשר לא הלך בעצת רשעים ובדרך חטאים לא עמד ובמושב לצים לא ישב וכי מאחר שלא הלך היכן עמד ומאחר שלא עמד היכן ישב ומאחר שלא ישב היכן לץ,אלא לומר לך שאם הלך סופו לעמוד ואם עמד סופו לישב ואם ישב סופו ללוץ ואם לץ עליו הכתוב אומר (משלי ט, יב) אם חכמת חכמת לך ואם לצת לבדך תשא,א"ר אליעזר כל המתלוצץ יסורין באין עליו שנאמר (ישעיהו כח, כב) ועתה אל תתלוצצו פן יחזקו מוסריכם אמר להו רבא לרבנן במטותא בעינא מינייכו דלא תתלוצצו דלא ליתו עלייכו יסורין,אמר רב קטינא כל המתלוצץ מזונותיו מתמעטין שנאמר (הושע ז, ה) משך ידו את לוצצים אמר רבי שמעון בן לקיש כל המתלוצץ נופל בגיהנם שנאמר (משלי כא, כד) זד יהיר לץ שמו עושה בעברת זדון ואין עברה אלא גיהנם שנאמר (צפניה א, טו) יום עברה היום ההוא,אמר ר' אושעיא כל המתייהר נופל בגיהנם שנאמר זד יהיר לץ שמו עושה בעברת זדון ואין עברה אלא גיהנם שנאמר יום עברה היום ההוא אמר רבי חנילאי בר חנילאי כל המתלוצץ גורם כלייה לעולם שנאמר ועתה אל תתלוצצו פן יחזקו מוסריכם כי כלה ונחרצה שמעתי,אמר רבי אליעזר קשה היא שתחילת' יסורין וסופו כלייה דרש ר' שמעון בן פזי אשרי האיש אשר לא הלך לטרטיאות ולקרקסיאות של עובדי כוכבים ובדרך חטאים לא עמד זה שלא עמד בקנגיון ובמושב לצים לא ישב שלא ישב בתחבולות,שמא יאמר אדם הואיל ולא הלכתי לטרטיאות ולקרקסיאות ולא עמדתי בקנגיון אלך ואתגרה בשינה ת"ל ובתורתו יהגה יומם ולילה,אמר רב שמואל בר נחמני א"ר יונתן אשרי האיש אשר לא הלך בעצת רשעים זה | 18b. bAnd who can say that this isthe case, that I will be saved by this utterance? Rabbi Meir bsaid to him: You will now see. There were thesecarnivorous bdogs that would devour people;Rabbi Meir btook a clodof earth, bthrewit bat them,and when bthey came to devour him, he said: God of Meir answer me!The dogs then bleft himalone, bandafter seeing this the guard bgavethe daughter of Rabbi Ḥanina ben Teradyon btoRabbi Meir., bUltimately the matter was heardin bthe king’s court,and the guard, who bwas brought and taken to be hanged, said: God of Meir answer me!They then blowered him down,as they were unable to hang him. bThey said to him: What is this? He said to them: This was the incidentthat occurred, and he proceeded to relate the entire story to them., bTheythen bwentand bengraved the image of Rabbi Meir at the entrance of Romewhere it would be seen by everyone, and they bsaid: Anyone who seesa man with bthis face should bring himhere. bOne day,Romans bsawRabbi Meir and bran after him,and bhe ran away from themand bentered a brothelto hide. bSome sayhe then escaped capture because bhe sawfood bcooked by gentilesand bdipped [ itemash /i] thisfinger binthe food band tastedit bwith thatother finger, and thereby fooled them into thinking that he was eating their food, which they knew Rabbi Meir would not do. And bsome saythat he escaped detection because bElijah came, appeared to them as a prostituteand bembracedRabbi Meir. The Romans who were chasing him bsaid: Heaven forbid, if this were Rabbi Meir, he would not actin bthatmanner.,Rabbi Meir barose, fled,and barrived in Babylonia.The Gemara notes: bThere arethose bwho saythat he fled because bof this incident, and there arethose bwho saythat he fled due to embarrassment bfrom the incident involvinghis wife bBerurya. /b,§ bThe Sages taught:With regard to bone who goes to stadiums [ ile’itztadinin /i]where people are killed in contests with gladiators or beasts, bor to a camp of besiegers [ iulkharkom /i]where different forms of entertainment are provided for the besieging army, bandhe bsees therethe acts of bthe diviners and those who cast spells,or the acts of the clowns known as ibukiyon /i, or imukiyon /i, or imuliyon /i, or iluliyon /i,or ibelurin /i,or isalgurin /i, this iscategorized as b“the seat of the scornful”; and with regard tosuch places bthe verse states: “Happy is the man that has not walkedin the council of the wicked, nor stood in the way of sinners, nor sat in the seat of the scornful. bBut his delight is in the Torah of the Lord”(Psalms 1:1–2). bYou learnfrom here bthat these matters bring a person to derelictionof the study bof Torah,since had he not sat in “the seat of the scornful,” he would delight in the study of Torah., bAndthe Gemara braises a contradictionfrom another ibaraita /i: bOne is permittedto bgo to stadiums, because he can scream and savethe life of a Jew who would otherwise be killed there; band it is permittedto go bto a camp of besiegers, becauseat times one can provide for the public bwelfareby petitioning the besiegers and saving the residents of the btown, provided that he is not countedas one bof them; but if he is countedas one bof them, it is prohibited.This is bdifficult,as there is a contradiction between the statement about attending bstadiumsin the first ibaraitaand the statement baboutattending bstadiumsin the second ibaraita /i, and is similarly bdifficultas there is a contradiction between the statement about ba camp of besiegersin the first ibaraitaand the statement babout a camp of besiegersin the second ibaraita /i.,The Gemara continues: bGranted,the apparent contradiction between one statement about ba camp of besiegersand the other statement babout a camp of besiegersis bnot difficult,as bhere,the first ibaraitais referring to a case bwhere he is countedas one bof them,and bthere,the second ibaraitais referring to a case bwhere he is not countedas one bof them. Butwith regard to the contradiction between the ruling about attending bstadiumsin the first ibaraitaand the ruling baboutattending bstadiumsin the second ibaraita /i, it is bdifficult. /b,The Gemara answers: This issue bisa dispute between itanna’im /i, as it is taughtin a ibaraita /i: bOne may not go to stadiums, becausethey are considered b“the seat of the scornful.” And Rabbi Natan permitsattending stadiums bdue to tworeasons; boneis bbecause he can scream and savethe life of someone who would otherwise be killed, bandthe other boneis bbecauseeven if he cannot save the man’s life, bhe can provide testimonythat ba woman’shusband died, which will enable her bto marryagain., bThe Sages taught: One may not go to theaters [ iletarteiot /i] or circuses [ iulkirkaseiot /i] because they sacrifice offerings there toobjects of bidol worship;this is bthe statement of Rabbi Meir. And the Rabbis say: It is prohibitedto go to ba place where they sacrificeofferings, bdue to a suspicion of idol worship, and it isalso bprohibitedto go to ba place where they do not sacrificeofferings, bdue toit being considered b“the seat of the scornful.” /b,The Gemara asks: bWhat isthe practical difference bbetweenthe opinion of the Rabbis and that of Rabbi Meir? After all, according to both opinions it is prohibited to attend theaters or circuses. bRabbi Ḥanina of Sura said:The difference bbetween themarises in the case of one who bengaged in businessthere. According to Rabbi Meir, the profits are forbidden as the proceeds of idol worship, as Rabbi Meir maintains that the gentiles certainly worship idols at theaters or circuses. Conversely, according to the Rabbis, the profits are forbidden only if it is established that they worshipped idols there.,§ Apropos the earlier discussion of the evils of scornfulness, the Gemara cites several statements that criticize such behavior. bRabbi Shimon ben Pazi taught: Whatis the meaning of that bwhich is written: “Happy is the man that has not walked in the counsel of the wicked, nor stood in the way of sinners, nor sat in the seat of the scornful”(Psalms 1:1)? bSince he did not walkin the counsel of the wicked, bhowcould bhe standwith them? bAnd since he did not stand, howcould bhe sitwith them? bAnd since he did not sitwith them, bhowcould bhehave bscorned?Since he never joined the company of the wicked, he would have no reason to be involved with them in any manner., bRather,the verse serves bto say to you that if he walkedwith the wicked, bhe will ultimately standwith them. bAnd if he stoodwith them, bhe will ultimately sitin their company, band if he sat, he will ultimately scornalong with them. bAnd if he scorned, the verse says about him: “If you are wise, you are wise for yourself; and if you scorn, you alone shall bear it”(Proverbs 9:12)., bRabbi Eliezer says:Concerning banyone who scoffs, suffering will befall him, as it is stated: “Now therefore do not be scoffers, lest your suffering be made strong”(Isaiah 28:22). Similarly, bRava said to the Sageswho were sitting before him: bPlease, I ask of you that you not scoff, so that suffering will not befall you. /b, bRav Ketina says:Concerning banyone who scoffs, his sustece is lessened, as it is stated: “He stretches out his hand with scorners”(Hosea 7:5), meaning that God withdraws His providence from scoffers and does not provide for them. bRabbi Shimon ben Lakish says: Anyone who scoffs falls into Gehenna, as it is stated: “A proud and haughty man, scorner is his name, he acts in arrogant wrath”(Proverbs 21:24). bAnd wrathmeans bnothing other than Gehenna, as it is statedwith regard to the Day of Judgment: b“That day is a day of wrath”(Zephaniah 1:15)., bRabbi Oshaya says,based on the same verse: bAnyone who is haughty falls into Gehenna, as it is stated: “A proud and haughty man, scorner is his name, he acts in arrogant wrath”(Proverbs 21:24). bAnd wrath means nothing other than Gehenna, as it is stated: “That day is a day of wrath”(Zephaniah 1:15). bRabbi Ḥanilai bar Ḥanilai says: Anyone who scoffs causes exterminationto be wrought bupon the world, as it is stated: “Now therefore do not be scoffers, lest your suffering be made strong; for an extermination wholly determined have I heardfrom the Lord, the God of hosts, upon the whole land” (Isaiah 28:22)., bRabbi Eliezer says:Scoffing bis a severesin, bas at firstone is punished with bsuffering, and ultimatelyone is punished with bextermination. Rabbi Shimon ben Pazi taught: “Happy is the man that has not walkedin the counsel of the wicked,” this is referring btothe btheaters and circuses of gentiles; “nor stood in the way of sinners,” thisis referring to bone who has not stoodas an observer bat bestial contests [ ibekinigiyyon /i]; “nor sat in the seat of the scornful,”this is referring to bone who has not sat in the bad companyof people who engage in scoffing and jeering., bLest a person say: Since I did not go to theaters and circuses, and did not stand in bestial contests, I will go and indulge in sleep, the verse states: “And he meditates in His law day and night”(Psalms 1:2). This demonstrates that it is not sufficient simply to avoid transgressions; rather, it is necessary to engage actively in Torah study.,§ The Gemara relates an alternative homiletic interpretation of the verse discussed above. bRav Shmuel bar Naḥmani saysthat bRabbi Yonatan says: “Happy is the man that has not walked in the counsel of the wicked”(Psalms 1:1); bthis /b |
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35. Anon., Ruthrabbah, 2.22
| 2.22. וַתֹּאמֶר רוּת אַל תִּפְגְּעִי בִי לְעָזְבֵךְ לָשׁוּב מֵאַחֲרָיִךְ (רות א, טז), מַהוּ אַל תִּפְגְּעִי בִי, אָמְרָה לָהּ לֹא תֶחֱטָא עָלַי, לָא תִסְּבִין פְּגָעַיִךְ מִנִּי, לְעָזְבֵךְ לָשׁוּב מֵאַחֲרָיִךְ, מִכָּל מָקוֹם דַּעְתִּי לְהִתְגַּיֵּר, אֶלָּא מוּטָב עַל יָדֵךְ וְלֹא עַל יְדֵי אַחֶרֶת. כֵּיוָן שֶׁשָּׁמְעָה נָעֳמִי כָּךְ הִתְחִילָה סוֹדֶרֶת לָהּ הִלְכוֹת גֵּרִים, אָמְרָה לָהּ בִּתִּי אֵין דַּרְכָּן שֶׁל בְּנוֹת יִשְׂרָאֵל לֵילֵךְ לְבָתֵּי תֵּיאַטְרָאוֹת וּלְבָתֵּי קִרְקָסִיאוֹת שֶׁל גּוֹיִם. אָמְרָה לָהּ, אֶל אֲשֶׁר תֵּלְכִי אֵלֵךְ. אָמְרָה לָהּ בִּתִּי אֵין דַּרְכָּן שֶׁל יִשְׂרָאֵל לָדוּר בְּבַיִת שֶׁאֵין שָׁם מְזוּזָה. אָמְרָה לָהּ, בַּאֲשֶׁר תָּלִינִי אָלִין עַמֵּךְ עַמִּי, אֵלּוּ עֳנָשִׁין וְאַזְהָרוֹת. וֵאלֹהַיִךְ אֱלֹהָי, שְׁאָר מִצְווֹת. | 2.22. It is written: \" bFor he who is reckoned among the living has something to look forward to—even a live dog is better than a dead lion(Ecclesiastes 9:4)\". The tannaim taught: \"The one who sees an idol, what does he say? \"Blessed is the one who gives compassion to those who transgress his will\". A place where idolatry has been torn out from it? \"Blessed is the one who tears out idolatry from our land. And thus may it be your will, Hashem, our God, that you tear it our from every place and you will turn the heart of those who serve it to your service with a whole heart\". But is one not found to pray for the wicked? Rabbi Yocha says: \"it is written \" bchosen ( iyevuhar\"reckoned\") /b\". Even all those who stretched for their hands against the Temple, there is hope for them. To resurrect them, it is not possible as they already stretched forth their hands to the Temple. To destroy them is not possible since they have already made repentance. He says about them: \"And then sleep an endless sleep, never to awake (Jeremiah 51:39)\". \" bEven a live dog is better than a dead lion(Ecclesiastes 9:4)\": in this world he who is a dog may be made into a lion and he who is a lion may be made into a dog. But, in the one to come, he who is a lion will not be able to be made a dog, and everyone who is a dog will not be able to be made into a lion. The Emperor Hadrian, may his bones rot, asked Rabbi Joshua son of Chayah, and he said to him: \"I am better than Moses, your rabbi.\" And Joshua said to him: \"Why?\" \"Because I am alive and he is dead, as it is written \" bEven a live dog is better than a dead lion /b\". He said to him, are you able to decree that no one kindle a light for three days?\" Hadrian said: \"Yes\". In the evening they went together onto the roof of the palace, and they saw smoke from a distance! He said to him: \"What's this?\" And Hadrian replied to him: \"a sick ieparchcame and the doctor saw him and said to him \"Only if you drink hot water he will get better\"\". And he said to him: \"May his spirit die, as your decree while you are alive is nullified, and Moses, our Rabbi, from the time that he decreed on us \"You shall kindle no fire throughout your settlements on the sabbath day (Exodus 35:3)\" no Jew lights a light on the day of Shabbat, and even now his decree is not nullified, but you said \"I am better than him!\"\". \" bTell me, O Hashem, what my term is, what is the measure of my days; I would know how fleeting my life is(Psalm 39:5)\". David said before the Holy One, Blessed is He: \"Lord of the world make know to me bwhen I will die /b\". God said to him: \"That is a secret and it is not revealed to a human and it is not possible to reveal it to you.\" David: \"And the bmeasure of my days /b, what are they?\" God said to him \"Seventy\". David: \"I would know, bwhat is my end /b? Reveal to me on what day I will die.\" God said to him: \"On Shabbat\". And he said to him: \"Subtract one day for me\". God said to him: \"No\". David asked \"Why?\". God said to him: \"Precious to me is one prayer which you stand and pray before me than a thousand offerings that Solomon your son is going to bring before me, as it is said: \"on that altar Solomon presented a thousand burnt offerings (1 Kings 3:4)\". And David said to God: \"Then add a day for me\". God said to him \"No\". And David asked \"Why?\" He said to him: \"The era of your son is pressing\". About this Rabbi Shimon son of Abba in the name of Rabbi Yocha: \"Eras are eras and one of them cannot meet in the middle of the era of its neighbor, even a little bit\". And David died on Atzeret [Shavuot] that was on Shabbat, and the Sanhedrin went out to meet with Solomon and he said to them: \"move him here and there\". They responded to him: \"This is the Mishnah: they anoint and wash so long as it is not moved (Shabbat 23:5)\". And Solomon said: \"The dogs of my father's house are hungry\". And they said to him: \"This is the Mishnah: they cut up gourds before an animal, a corpse, and before dogs (Shabbat 24:4)\". What did he do? He stretched out a canopy and spread it out over him so the sun would not descend and there are those who say that he called eagles and they spread out over him their wings so that the sun would not descend on him." |
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36. Pseudo-Tertullian, To His Wife, 2.8
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