1. Hebrew Bible, Deuteronomy, 18.9-18.22, 33.8-33.11 (9th cent. BCE - 3rd cent. BCE)
| 18.9. כִּי אַתָּה בָּא אֶל־הָאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ לֹא־תִלְמַד לַעֲשׂוֹת כְּתוֹעֲבֹת הַגּוֹיִם הָהֵם׃ 18.11. וְחֹבֵר חָבֶר וְשֹׁאֵל אוֹב וְיִדְּעֹנִי וְדֹרֵשׁ אֶל־הַמֵּתִים׃ 18.12. כִּי־תוֹעֲבַת יְהוָה כָּל־עֹשֵׂה אֵלֶּה וּבִגְלַל הַתּוֹעֵבֹת הָאֵלֶּה יְהוָה אֱלֹהֶיךָ מוֹרִישׁ אוֹתָם מִפָּנֶיךָ׃ 18.13. תָּמִים תִּהְיֶה עִם יְהוָה אֱלֹהֶיךָ׃ 18.14. כִּי הַגּוֹיִם הָאֵלֶּה אֲשֶׁר אַתָּה יוֹרֵשׁ אוֹתָם אֶל־מְעֹנְנִים וְאֶל־קֹסְמִים יִשְׁמָעוּ וְאַתָּה לֹא כֵן נָתַן לְךָ יְהוָה אֱלֹהֶיךָ׃ 18.15. נָבִיא מִקִּרְבְּךָ מֵאַחֶיךָ כָּמֹנִי יָקִים לְךָ יְהוָה אֱלֹהֶיךָ אֵלָיו תִּשְׁמָעוּן׃ 18.16. כְּכֹל אֲשֶׁר־שָׁאַלְתָּ מֵעִם יְהוָה אֱלֹהֶיךָ בְּחֹרֵב בְּיוֹם הַקָּהָל לֵאמֹר לֹא אֹסֵף לִשְׁמֹעַ אֶת־קוֹל יְהוָה אֱלֹהָי וְאֶת־הָאֵשׁ הַגְּדֹלָה הַזֹּאת לֹא־אֶרְאֶה עוֹד וְלֹא אָמוּת׃ 18.17. וַיֹּאמֶר יְהוָה אֵלָי הֵיטִיבוּ אֲשֶׁר דִּבֵּרוּ׃ 18.18. נָבִיא אָקִים לָהֶם מִקֶּרֶב אֲחֵיהֶם כָּמוֹךָ וְנָתַתִּי דְבָרַי בְּפִיו וְדִבֶּר אֲלֵיהֶם אֵת כָּל־אֲשֶׁר אֲצַוֶּנּוּ׃ 18.19. וְהָיָה הָאִישׁ אֲשֶׁר לֹא־יִשְׁמַע אֶל־דְּבָרַי אֲשֶׁר יְדַבֵּר בִּשְׁמִי אָנֹכִי אֶדְרֹשׁ מֵעִמּוֹ׃ 18.21. וְכִי תֹאמַר בִּלְבָבֶךָ אֵיכָה נֵדַע אֶת־הַדָּבָר אֲשֶׁר לֹא־דִבְּרוֹ יְהוָה׃ 18.22. אֲשֶׁר יְדַבֵּר הַנָּבִיא בְּשֵׁם יְהוָה וְלֹא־יִהְיֶה הַדָּבָר וְלֹא יָבוֹא הוּא הַדָּבָר אֲשֶׁר לֹא־דִבְּרוֹ יְהוָה בְּזָדוֹן דִּבְּרוֹ הַנָּבִיא לֹא תָגוּר מִמֶּנּוּ׃ 33.8. וּלְלֵוִי אָמַר תֻּמֶּיךָ וְאוּרֶיךָ לְאִישׁ חֲסִידֶךָ אֲשֶׁר נִסִּיתוֹ בְּמַסָּה תְּרִיבֵהוּ עַל־מֵי מְרִיבָה׃ 33.9. הָאֹמֵר לְאָבִיו וּלְאִמּוֹ לֹא רְאִיתִיו וְאֶת־אֶחָיו לֹא הִכִּיר וְאֶת־בנו [בָּנָיו] לֹא יָדָע כִּי שָׁמְרוּ אִמְרָתֶךָ וּבְרִיתְךָ יִנְצֹרוּ׃ 33.11. בָּרֵךְ יְהוָה חֵילוֹ וּפֹעַל יָדָיו תִּרְצֶה מְחַץ מָתְנַיִם קָמָיו וּמְשַׂנְאָיו מִן־יְקוּמוּן׃ | 18.9. When thou art come into the land which the LORD thy God giveth thee, thou shalt not learn to do after the abominations of those nations." 18.10. There shall not be found among you any one that maketh his son or his daughter to pass through the fire, one that useth divination, a soothsayer, or an enchanter, or a sorcerer," 18.11. or a charmer, or one that consulteth a ghost or a familiar spirit, or a necromancer." 18.12. For whosoever doeth these things is an abomination unto the LORD; and because of these abominations the LORD thy God is driving them out from before thee." 18.13. Thou shalt be whole-hearted with the LORD thy God." 18.14. For these nations, that thou art to dispossess, hearken unto soothsayers, and unto diviners; but as for thee, the LORD thy God hath not suffered thee so to do." 18.15. A prophet will the LORD thy God raise up unto thee, from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;" 18.16. according to all that thou didst desire of the LORD thy God in Horeb in the day of the assembly, saying: ‘Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not.’" 18.17. And the LORD said unto me: ‘They have well said that which they have spoken." 18.18. I will raise them up a prophet from among their brethren, like unto thee; and I will put My words in his mouth, and he shall speak unto them all that I shall command him." 18.19. And it shall come to pass, that whosoever will not hearken unto My words which he shall speak in My name, I will require it of him." 18.20. But the prophet, that shall speak a word presumptuously in My name, which I have not commanded him to speak, or that shall speak in the name of other gods, that same prophet shall die.’" 18.21. And if thou say in thy heart: ‘How shall we know the word which the LORD hath not spoken?’" 18.22. When a prophet speaketh in the name of the LORD, if the thing follow not, nor come to pass, that is the thing which the LORD hath not spoken; the prophet hath spoken it presumptuously, thou shalt not be afraid of him." 33.8. And of Levi he said: Thy Thummim and Thy Urim be with Thy holy one, Whom Thou didst prove at Massah, With whom Thou didst strive at the waters of Meribah;" 33.9. Who said of his father, and of his mother: ‘I have not seen him’; Neither did he acknowledge his brethren, Nor knew he his own children; For they have observed Thy word, And keep Thy covet." 33.10. They shall teach Jacob Thine ordices, And Israel Thy law; They shall put incense before Thee, And whole burnt-offering upon Thine altar. ." 33.11. Bless, LORD, his substance, And accept the work of his hands; Smite through the loins of them that rise up against him, And of them that hate him, that they rise not again." |
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2. Hebrew Bible, Exodus, 12.38, 34.30 (9th cent. BCE - 3rd cent. BCE)
| 12.38. וְגַם־עֵרֶב רַב עָלָה אִתָּם וְצֹאן וּבָקָר מִקְנֶה כָּבֵד מְאֹד׃ | 12.38. And a mixed multitude went up also with them; and flocks, and herds, even very much cattle." 34.30. And when Aaron and all the children of Israel saw Moses, behold, the skin of his face sent forth beams; and they were afraid to come nigh him." |
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3. Hebrew Bible, Micah, 3.6-3.7 (9th cent. BCE - 3rd cent. BCE)
| 3.6. לָכֵן לַיְלָה לָכֶם מֵחָזוֹן וְחָשְׁכָה לָכֶם מִקְּסֹם וּבָאָה הַשֶּׁמֶשׁ עַל־הַנְּבִיאִים וְקָדַר עֲלֵיהֶם הַיּוֹם׃ 3.7. וּבֹשׁוּ הַחֹזִים וְחָפְרוּ הַקֹּסְמִים וְעָטוּ עַל־שָׂפָם כֻּלָּם כִּי אֵין מַעֲנֵה אֱלֹהִים׃ | 3.6. Therefore it shall be night unto you, that ye shall have no vision; and it shall be dark unto you, that ye shall not divine; and the sun shall go down upon the prophets, and the day shall be black over them." 3.7. And the seers shall be put to shame, and the diviners confounded; yea, they shall all cover their upper lips; for there shall be no answer of God." |
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4. Hebrew Bible, Nahum, 1.3-1.6 (9th cent. BCE - 3rd cent. BCE)
| 1.3. יְהֹוָה אֶרֶךְ אַפַּיִם וגדול־[וּגְדָל־] כֹּחַ וְנַקֵּה לֹא יְנַקֶּה יְהוָה בְּסוּפָה וּבִשְׂעָרָה דַּרְכּוֹ וְעָנָן אֲבַק רַגְלָיו׃ 1.4. גּוֹעֵר בַּיָּם וַיַּבְּשֵׁהוּ וְכָל־הַנְּהָרוֹת הֶחֱרִיב אֻמְלַל בָּשָׁן וְכַרְמֶל וּפֶרַח לְבָנוֹן אֻמְלָל׃ 1.5. הָרִים רָעֲשׁוּ מִמֶּנּוּ וְהַגְּבָעוֹת הִתְמֹגָגוּ וַתִּשָּׂא הָאָרֶץ מִפָּנָיו וְתֵבֵל וְכָל־יֹשְׁבֵי בָהּ׃ 1.6. לִפְנֵי זַעְמוֹ מִי יַעֲמוֹד וּמִי יָקוּם בַּחֲרוֹן אַפּוֹ חֲמָתוֹ נִתְּכָה כָאֵשׁ וְהַצֻּרִים נִתְּצוּ מִמֶּנּוּ׃ | 1.3. The LORD is long-suffering, and great in power, And will by no means clear the guilty; The LORD, in the whirlwind and in the storm is His way, And the clouds are the dust of His feet." 1.4. He rebuketh the sea, and maketh it dry, And drieth up all the rivers; Bashan languisheth, and Carmel, And the flower of Lebanon languisheth." 1.5. The mountains quake at Him, And the hills melt; And the earth is upheaved at His presence, Yea, the world, and all that dwell therein." 1.6. Who can stand before His indignation? And who can abide in the fierceness of His anger? His fury is poured out like fire, And the rocks are broken asunder before Him." |
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5. Hebrew Bible, Psalms, 1.2 (9th cent. BCE - 3rd cent. BCE)
| 1.2. כִּי אִם בְּתוֹרַת יְהוָה חֶפְצוֹ וּבְתוֹרָתוֹ יֶהְגֶּה יוֹמָם וָלָיְלָה׃ | 1.2. But his delight is in the law of the LORD; and in His law doth he meditate day and night." |
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6. Hebrew Bible, Amos, 8.11 (8th cent. BCE - 6th cent. BCE)
| 8.11. הִנֵּה יָמִים בָּאִים נְאֻם אֲדֹנָי יְהוִה וְהִשְׁלַחְתִּי רָעָב בָּאָרֶץ לֹא־רָעָב לַלֶּחֶם וְלֹא־צָמָא לַמַּיִם כִּי אִם־לִשְׁמֹעַ אֵת דִּבְרֵי יְהוָה׃ | 8.11. Behold, the days come, saith the Lord GOD, That I will send a famine in the land, Not a famine of bread, nor a thirst for water, But of hearing the words of the LORD." |
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7. Hebrew Bible, Habakkuk, 1.6, 2.2-2.3 (8th cent. BCE - 6th cent. BCE)
| 1.6. כִּי־הִנְנִי מֵקִים אֶת־הַכַּשְׂדִּים הַגּוֹי הַמַּר וְהַנִּמְהָר הַהוֹלֵךְ לְמֶרְחֲבֵי־אֶרֶץ לָרֶשֶׁת מִשְׁכָּנוֹת לֹּא־לוֹ׃ 2.2. וַיַּעֲנֵנִי יְהוָה וַיֹּאמֶר כְּתוֹב חָזוֹן וּבָאֵר עַל־הַלֻּחוֹת לְמַעַן יָרוּץ קוֹרֵא בוֹ׃ 2.2. וַיהוָה בְּהֵיכַל קָדְשׁוֹ הַס מִפָּנָיו כָּל־הָאָרֶץ׃ 2.3. כִּי עוֹד חָזוֹן לַמּוֹעֵד וְיָפֵחַ לַקֵּץ וְלֹא יְכַזֵּב אִם־יִתְמַהְמָהּ חַכֵּה־לוֹ כִּי־בֹא יָבֹא לֹא יְאַחֵר׃ | 1.6. For, lo, I raise up the Chaldeans, That bitter and impetuous nation, That march through the breadth of the earth, To possess dwelling-places that are not theirs." 2.2. And the LORD answered me, and said: ‘Write the vision, and make it plain upon tables, That a man may read it swiftly." 2.3. For the vision is yet for the appointed time, And it declareth of the end, and doth not lie; Though it tarry, wait for it; Because it will surely come, it will not delay.’" |
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8. Hebrew Bible, Isaiah, 63.11 (8th cent. BCE - 5th cent. BCE)
| 63.11. וַיִּזְכֹּר יְמֵי־עוֹלָם מֹשֶׁה עַמּוֹ אַיֵּה הַמַּעֲלֵם מִיָּם אֵת רֹעֵי צֹאנוֹ אַיֵּה הַשָּׂם בְּקִרְבּוֹ אֶת־רוּחַ קָדְשׁוֹ׃ | 63.11. Then His people remembered the days of old, the days of Moses: ‘Where is He that brought them up out of the sea With the shepherds of His flock? Where is He that put His holy spirit In the midst of them?" |
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9. Hebrew Bible, Joshua, 1.8 (8th cent. BCE - 5th cent. BCE)
| 1.8. לֹא־יָמוּשׁ סֵפֶר הַתּוֹרָה הַזֶּה מִפִּיךָ וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה לְמַעַן תִּשְׁמֹר לַעֲשׂוֹת כְּכָל־הַכָּתוּב בּוֹ כִּי־אָז תַּצְלִיחַ אֶת־דְּרָכֶךָ וְאָז תַּשְׂכִּיל׃ | 1.8. This book of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein; for then thou shalt make thy ways prosperous, and then thou shalt have good success." |
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10. Hebrew Bible, Lamentations, 2.9 (8th cent. BCE - 5th cent. BCE)
| 2.9. טָבְעוּ בָאָרֶץ שְׁעָרֶיהָ אִבַּד וְשִׁבַּר בְּרִיחֶיהָ מַלְכָּהּ וְשָׂרֶיהָ בַגּוֹיִם אֵין תּוֹרָה גַּם־נְבִיאֶיהָ לֹא־מָצְאוּ חָזוֹן מֵיְהוָה׃ | 2.9. Her gates are sunk into the ground; He hath destroyed and broken her bars; Her king and her princes are among the nations, Instruction is no more; Yea, her prophets find No vision from the LORD." |
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11. Hebrew Bible, Zechariah, 13.2-13.3 (5th cent. BCE - 4th cent. BCE)
| 13.2. וְהָיָה בַיּוֹם הַהוּא נְאֻם יְהוָה צְבָאוֹת אַכְרִית אֶת־שְׁמוֹת הָעֲצַבִּים מִן־הָאָרֶץ וְלֹא יִזָּכְרוּ עוֹד וְגַם אֶת־הַנְּבִיאִים וְאֶת־רוּחַ הַטֻּמְאָה אַעֲבִיר מִן־הָאָרֶץ׃ 13.3. וְהָיָה כִּי־יִנָּבֵא אִישׁ עוֹד וְאָמְרוּ אֵלָיו אָבִיו וְאִמּוֹ יֹלְדָיו לֹא תִחְיֶה כִּי שֶׁקֶר דִּבַּרְתָּ בְּשֵׁם יְהוָה וּדְקָרֻהוּ אָבִיהוּ וְאִמּוֹ יֹלְדָיו בְּהִנָּבְאוֹ׃ | 13.2. And it shall come to pass in that day, Saith the LORD of hosts, That I will cut off the names of the idols out of the land, And they shall no more be remembered; And also I will cause the prophets And the unclean spirit to pass out of the land." 13.3. And it shall come to pass that, when any shall yet prophesy, then his father and his mother that begot him shall say unto him: ‘Thou shalt not live, for thou speakest lies in the name of the LORD’; and his father and his mother that begot him shall thrust him through when he prophesieth." |
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12. Septuagint, Prayer of Azariah, 15 (5th cent. BCE - 2nd cent. BCE)
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13. Thucydides, The History of The Peloponnesian War, 3.33 (5th cent. BCE - 4th cent. BCE)
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14. Anon., 1 Enoch, 38.3, 52.1-52.4, 91.11-91.17, 93.1-93.10, 103.2-103.3, 104.10, 104.12 (3rd cent. BCE - 2nd cent. BCE)
| 38.3. When the secrets of the righteous shall be revealed and the sinners judged, And the godless driven from the presence of the righteous and elect 52.1. And after those days in that place where I had seen all the visions of that which is hidden -for 52.2. I had been carried off in a whirlwind and they had borne me towards the west-There mine eyes saw all the secret things of heaven that shall be, a mountain of iron, and a mountain of copper, and a mountain of silver, and a mountain of gold, and a mountain of soft metal, and a mountain of lead. 52.3. And I asked the angel who went with me, saying, 'What things are these which I have seen in 52.4. ecret' And he said unto me: 'All these things which thou hast seen shall serve the dominion of His Anointed that he may be potent and mighty on the earth.' 91.12. And after that there shall be another, the eighth week, that of righteousness, And a sword shall be given to it that a righteous judgement may be executed on the oppressors, And sinners shall be delivered into the hands of the righteous. 91.13. And at its close they shall acquire houses through their righteousness, And a house shall be built for the Great King in glory for evermore 91.15. And after this, in the tenth week in the seventh part, There shall be the great eternal judgement, In which He will execute vengeance amongst the angels. 91.16. And the first heaven shall depart and pass away, And a new heaven shall appear, And all the powers of the heavens shall give sevenfold light. 91.17. And after that there will be many weeks without number for ever, And all shall be in goodness and righteousness, And sin shall no more be mentioned for ever. 93.1. And at its close shall be elected The elect righteous of the eternal plant of righteousness, To receive sevenfold instruction concerning all His creation. 93.3. And Enoch began to recount from the books and said: ' I was born the seventh in the first week, While judgement and righteousness still endured. 93.4. And after me there shall arise in the second week great wickedness, And deceit shall have sprung up; And in it there shall be the first end.And in it a man shall be saved; And after it is ended unrighteousness shall grow up, And a law shall be made for the sinners.And after that in the third week at its close A man shall be elected as the plant of righteous judgement, And his posterity shall become the plant of righteousness for evermore. 93.6. And after that in the fourth week, at its close, Visions of the holy and righteous shall be seen, And a law for all generations and an enclosure shall be made for them. 93.7. And after that in the fifth week, at its close, The house of glory and dominion shall be built for ever. 93.8. And after that in the sixth week all who live in it shall be blinded, And the hearts of all of them shall godlessly forsake wisdom.And in it a man shall ascend; And at its close the house of dominion shall be burnt with fire, And the whole race of the chosen root shall be dispersed. 93.9. And after that in the seventh week shall an apostate generation arise, And many shall be its deeds, And all its deeds shall be apostate. 103.2. Mighty One in dominion, and by His greatness I swear to you. I know a mystery And have read the heavenly tablets, And have seen the holy books, And have found written therein and inscribed regarding them: 103.3. That all goodness and joy and glory are prepared for them, And written down for the spirits of those who have died in righteousness, And that manifold good shall be given to you in recompense for your labours, And that your lot is abundantly beyond the lot of the living. 104.12. concerning them. Then, I know another mystery, that books will be given to the righteous and the 100. And in those days in one place the fathers together with their sons shall be smitten And brothers one with another shall fall in death Till the streams flow with their blood.",For a man shall not withhold his hand from slaying his sons and his sons' sons, And the sinner shall not withhold his hand from his honoured brother: From dawn till sunset they shall slay one another.,And the horse shall walk up to the breast in the blood of sinners, And the chariot shall be submerged to its height.,In those days the angels shall descend into the secret places And gather together into one place all those who brought down sin And the Most High will arise on that day of judgement To execute great judgement amongst sinners.",And over all the righteous and holy He will appoint guardians from amongst the holy angels To guard them as the apple of an eye, Until He makes an end of all wickedness and all sin, And though the righteous sleep a long sleep, they have nought to fear.,And (then) the children of the earth shall see the wise in security, And shall understand all the words of this book, And recognize that their riches shall not be able to save them In the overthrow of their sins.,Woe to you, Sinners, on the day of strong anguish, Ye who afflict the righteous and burn them with fire: Ye shall be requited according to your works.,Woe to you, ye obstinate of heart, Who watch in order to devise wickedness: Therefore shall fear come upon you And there shall be none to help you.,Woe to you, ye sinners, on account of the words of your mouth, And on account of the deeds of your hands which your godlessness as wrought, In blazing flames burning worse than fire shall ye burn.,And now, know ye that from the angels He will inquire as to your deeds in heaven, from the sun and from the moon and from the stars in reference to your sins because upon the earth ye execute,judgement on the righteous. And He will summon to testify against you every cloud and mist and dew and rain; for they shall all be withheld because of you from descending upon you, and they,shall be mindful of your sins. And now give presents to the rain that it be not withheld from descending upon you, nor yet the dew, when it has received gold and silver from you that it may descend. When the hoar-frost and snow with their chilliness, and all the snow-storms with all their plagues fall upon you, in those days ye shall not be able to stand before them. |
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15. Dead Sea Scrolls, Damascus Covenant, 3.12-3.16, 5.2, 6.7, 7.18, 10.6, 13.2-13.3, 14.6-14.8, 20.28 (2nd cent. BCE - 1st cent. CE)
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16. Dead Sea Scrolls, Pesher On Habakkuk, None (2nd cent. BCE - 1st cent. CE)
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17. Dead Sea Scrolls, War Scroll, 1.1-1.2, 14.14 (2nd cent. BCE - 1st cent. CE)
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18. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 3.12-3.16, 6.7, 7.18, 10.6, 13.2 (2nd cent. BCE - 1st cent. CE)
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19. Dead Sea Scrolls, 4Q175, 0 (2nd cent. BCE - 1st cent. CE)
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20. Dead Sea Scrolls, 4Q400, 0 (2nd cent. BCE - 1st cent. CE)
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21. Dead Sea Scrolls, Community Rule, 4.6, 5.8-5.9, 9.9-9.11, 9.17-9.19 (2nd cent. BCE - 1st cent. CE)
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22. Dead Sea Scrolls, Hodayot, 10.16, 10.18, 12.8, 12.11, 12.13-12.15, 12.17, 12.21-12.22, 12.26-12.30, 13.12 (2nd cent. BCE - 1st cent. CE)
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23. Dead Sea Scrolls, Hodayot, 10.16, 10.18, 12.8, 12.11, 12.13-12.15, 12.17, 12.21-12.22, 12.26-12.30, 13.12 (2nd cent. BCE - 1st cent. CE)
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24. Dead Sea Scrolls, Temple Scroll, 0 (2nd cent. BCE - 1st cent. CE)
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25. Hebrew Bible, Daniel, 2.27-2.28 (2nd cent. BCE - 2nd cent. BCE)
| 2.27. עָנֵה דָנִיֵּאל קֳדָם מַלְכָּא וְאָמַר רָזָה דִּי־מַלְכָּא שָׁאֵל לָא חַכִּימִין אָשְׁפִין חַרְטֻמִּין גָּזְרִין יָכְלִין לְהַחֲוָיָה לְמַלְכָּא׃ 2.28. בְּרַם אִיתַי אֱלָהּ בִּשְׁמַיָּא גָּלֵא רָזִין וְהוֹדַע לְמַלְכָּא נְבוּכַדְנֶצַּר מָה דִּי לֶהֱוֵא בְּאַחֲרִית יוֹמַיָּא חֶלְמָךְ וְחֶזְוֵי רֵאשָׁךְ עַל־מִשְׁכְּבָךְ דְּנָה הוּא׃ | 2.27. Daniel answered before the king, and said: ‘The secret which the king hath asked can neither wise men, enchanters, magicians, nor astrologers, declare unto the king;" 2.28. but there is a God in heaven that revealeth secrets, and He hath made known to the king Nebuchadnezzar what shall be in the end of days. Thy dream, and the visions of thy head upon thy bed, are these:" |
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26. Septuagint, 1 Maccabees, 9.27, 14.16, 14.41 (2nd cent. BCE - 2nd cent. BCE)
| 9.27. Thus there was great distress in Israel, such as had not been since the time that prophets ceased to appear among them. 14.16. It was heard in Rome, and as far away as Sparta, that Jonathan had died, and they were deeply grieved. 14.41. And the Jews and their priests decided that Simon should be their leader and high priest for ever, until a trustworthy prophet should arise |
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27. Septuagint, 2 Maccabees, 6.29 (2nd cent. BCE - 2nd cent. BCE)
| 6.29. And those who a little before had acted toward him with good will now changed to ill will, because the words he had uttered were in their opinion sheer madness.' |
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28. Anon., 2 Baruch, 48.3 (1st cent. CE - 2nd cent. CE)
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29. Josephus Flavius, Against Apion, 1.41 (1st cent. CE - 1st cent. CE)
| 1.41. It is true, our history hath been written since Artaxerxes very particularly, but hath not been esteemed of the like authority with the former by our forefathers, because there hath not been an exact succession of prophets since that time; |
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30. New Testament, 1 Corinthians, 15.51 (1st cent. CE - 1st cent. CE)
| 15.51. Behold, I tell you a mystery. We will not all sleep, but wewill all be changed |
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31. New Testament, Acts, 19.2 (1st cent. CE - 2nd cent. CE)
| 19.2. He said to them, "Did you receive the Holy Spirit when you believed?"They said to him, "No, we haven't even heard that there is a Holy Spirit. |
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32. New Testament, Apocalypse, 1.9, 1.20, 2.7, 2.9, 2.11, 2.13, 2.22, 2.24, 3.9, 3.12, 4.11, 5.5, 6.2, 6.9, 6.11, 7.15, 9.20-9.21, 11.7-11.10, 12.9, 12.11, 13.7, 13.14, 14.8, 14.13, 15.2, 16.9-16.11, 16.15, 17.2, 17.6, 17.14, 18.3, 18.10, 18.24, 19.2, 20.6, 20.14, 21.2, 21.7-21.8, 22.14, 22.19 (1st cent. CE - 1st cent. CE)
| 1.9. I John, your brother and partner with you in oppression, kingdom, and perseverance in Christ Jesus, was on the isle that is called Patmos because of God's Word and the testimony of Jesus Christ. 1.20. the mystery of the seven stars which you saw in my right hand, and the seven golden lampstands. The seven stars are the angels of the seven assemblies. The seven lampstands are seven assemblies. 2.7. He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes I will give to eat of the tree of life, which is in the Paradise of my God. 2.9. I know your works, oppression, and your poverty (but you are rich), and the blasphemy of those who say they are Jews, and they are not, but are a synagogue of Satan. 2.11. He who has an ear, let him hear what the Spirit says to the assemblies. He who overcomes won't be harmed by the second death. 2.13. I know your works and where you dwell, where Satan's throne is. You hold firmly to my name, and didn't deny my faith in the days of Antipas my witness, my faithful one, who was killed among you, where Satan dwells. 2.22. Behold, I will throw her into a bed, and those who commit adultery with her into great oppression, unless they repent of her works. 2.24. But to you I say, to the rest who are in Thyatira, as many as don't have this teaching, who don't know what some call 'the deep things of Satan,' to you I say, I am not putting any other burden on you. 3.9. Behold, I give of the synagogue of Satan, of those who say they are Jews, and they are not, but lie. Behold, I will make them to come and worship before your feet, and to know that I have loved you. 3.12. He who overcomes, I will make him a pillar in the temple of my God, and he will go out from there no more. I will write on him the name of my God, and the name of the city of my God, the new Jerusalem, which comes down out of heaven from my God, and my own new name. 4.11. Worthy are you, our Lord and our God, the Holy One, to receive the glory, the honor, and the power, for you created all things, and because of your desire they existed, and were created! 5.5. One of the elders said to me, "Don't weep. Behold, the Lion who is of the tribe of Judah, the Root of David, has overcome; he who opens the book and its seven seals. 6.2. And behold, a white horse, and he who sat on it had a bow. A crown was given to him, and he came forth conquering, and to conquer. 6.9. When he opened the fifth seal, I saw underneath the altar the souls of those who had been killed for the Word of God, and for the testimony of the Lamb which they had. 6.11. A long white robe was given them. They were told that they should rest yet for a while, until their fellow servants and their brothers, who would also be killed even as they were, completed their course. 7.15. Therefore they are before the throne of God, they serve him day and night in his temple. He who sits on the throne will spread his tent over them. 9.20. The rest of mankind, who were not killed with these plagues, didn't repent of the works of their hands, that they wouldn't worship demons, and the idols of gold, and of silver, and of brass, and of stone, and of wood; which can neither see, nor hear, nor walk. 9.21. They didn't repent of their murders, nor of their sorceries, nor of their sexual immorality, nor of their thefts. 11.7. When they have finished their testimony, the beast that comes up out of the abyss will make war with them, and overcome them, and kill them. 11.8. Their dead bodies will be in the street of the great city, which spiritually is called Sodom and Egypt , where also their Lord was crucified. 11.9. From among the peoples, tribes, languages, and nations people will look at their dead bodies for three and a half days, and will not allow their dead bodies to be laid in a tomb. 11.10. Those who dwell on the earth rejoice over them, and they will be glad. They will give gifts to one another, because these two prophets tormented those who dwell on the earth. 12.9. The great dragon was thrown down, the old serpent, he who is called the devil and Satan, the deceiver of the whole world. He was thrown down to the earth, and his angels were thrown down with him. 12.11. They overcame him because of the Lamb's blood, and because of the word of their testimony. They didn't love their life, even to death. 13.7. It was given to him to make war with the saints, and to overcome them. Authority over every tribe, people, language, and nation was given to him. 13.14. He deceives my own people who dwell on the earth because of the signs which it was given to him to do in front of the beast; saying to those who dwell on the earth, that they should make an image to the beast who had the sword wound and lived. 14.8. Another, a second angel, followed, saying, "Babylon the great has fallen, which has made all the nations to drink of the wine of the wrath of her sexual immorality. 14.13. I heard the voice from heaven saying, "Write, 'Blessed are the dead who die in the Lord from now on.'""Yes," says the Spirit, "that they may rest from their labors; for their works follow with them. 15.2. I saw something like a sea of glass mixed with fire, and those who overcame the beast, and his image, and the number of his name, standing on the sea of glass, having harps of God. 16.9. People were scorched with great heat, and people blasphemed the name of God who has the power over these plagues. They didn't repent and give him glory. 16.10. The fifth poured out his bowl on the throne of the beast, and his kingdom was darkened. They gnawed their tongues because of the pain 16.11. and they blasphemed the God of heaven because of their pains and their sores. They didn't repent of their works. 16.15. Behold, I come like a thief. Blessed is he who watches, and keeps his clothes, so that he doesn't walk naked, and they see his shame. 17.2. with whom the kings of the earth committed sexual immorality, and those who dwell in the earth were made drunken with the wine of her sexual immorality. 17.6. I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus. When I saw her, I wondered with great amazement. 17.14. These will war against the Lamb, and the Lamb will overcome them, for he is Lord of lords, and King of kings. They also will overcome who are with him, called and chosen and faithful. 18.3. For all the nations have drunk of the wine of the wrath of her sexual immorality, the kings of the earth committed sexual immorality with her, and the merchants of the earth grew rich from the abundance of her luxury. 18.10. standing far away for the fear of her torment, saying, 'Woe, woe, the great city, Babylon, the strong city! For your judgment has come in one hour.' 18.24. In her was found the blood of prophets and of saints, and of all who have been slain on the earth. 19.2. for true and righteous are his judgments. For he has judged the great prostitute, her who corrupted the earth with her sexual immorality, and he has avenged the blood of his servants at her hand. 20.6. Blessed and holy is he who has part in the first resurrection. Over these, the second death has no power, but they will be priests of God and of Christ, and will reign with him one thousand years. 20.14. Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. 21.2. I saw the holy city, New Jerusalem, coming down out of heaven from God, made ready like a bride adorned for her husband. 21.7. He who overcomes, I will give him these things. I will be his God, and he will be my son. 21.8. But for the cowardly, unbelieving, sinners, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars, their part is in the lake that burns with fire and sulfur, which is the second death. 22.14. Blessed are those who do his commandments, that they may have the right to the tree of life, and may enter in by the gates into the city. 22.19. If anyone takes away from the words of the book of this prophecy, may God take away his part from the tree of life, and out of the holy city, which are written in this book. |
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33. New Testament, Colossians, 1.26 (1st cent. CE - 1st cent. CE)
| 1.26. the mystery which has been hidden for ages and generations. But now it has been revealed to his saints |
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34. New Testament, Ephesians, 1.9, 3.3 (1st cent. CE - 1st cent. CE)
| 1.9. making known to us the mystery of his will, according to his good pleasure which he purposed in him 3.3. how that by revelation the mystery was made known to me, as I wrote before in few words |
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35. New Testament, Hebrews, 1.1-1.2 (1st cent. CE - 1st cent. CE)
| 1.1. God, having in the past spoken to the fathers through the prophets at many times and in various ways 1.2. has at the end of these days spoken to us by his Son, whom he appointed heir of all things, through whom also he made the worlds. |
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36. New Testament, Romans, 11.25, 15.4 (1st cent. CE - 1st cent. CE)
| 11.25. For I don't desire, brothers, to have you ignorant of this mystery, so that you won't be wise in your own conceits, that a partial hardening has happened to Israel, until the fullness of the Gentiles has come in 15.4. For whatever things were written before were written for our learning, that through patience and through encouragement of the Scriptures we might have hope. |
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37. New Testament, John, 8.52 (1st cent. CE - 1st cent. CE)
| 8.52. Then the Jews said to him, "Now we know that you have a demon. Abraham died, and the prophets; and you say, 'If a man keeps my word, he will never taste of death.' |
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38. New Testament, Mark, 4.10-4.12, 6.15 (1st cent. CE - 1st cent. CE)
| 4.10. When he was alone, those who were around him with the twelve asked him about the parables. 4.11. He said to them, "To you is given the mystery of the Kingdom of God, but to those who are outside, all things are done in parables 4.12. that 'seeing they may see, and not perceive; and hearing they may hear, and not understand; lest perhaps they should turn again, and their sins should be forgiven them.' 6.15. But others said, "It is Elijah." Others said, "It is the Prophet, or like one of the prophets. |
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39. New Testament, Matthew, 11.13, 18.21 (1st cent. CE - 1st cent. CE)
| 11.13. For all the prophets and the law prophesied until John. 18.21. Then Peter came and said to him, "Lord, how often shall my brother sin against me, and I forgive him? Until seven times? |
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40. Tosefta, Sotah, 13.3 (1st cent. CE - 2nd cent. CE)
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41. Lucian, The Passing of Peregrinus, 18 (2nd cent. CE - 2nd cent. CE)
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42. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE)
| 13a. בבתי גואי הא בבתי בראי ואמר רב אחא בר יעקב עוד רקיע אחד יש למעלה מראשי החיות דכתיב (יחזקאל א, כב) ודמות על ראשי החיה רקיע כעין הקרח הנורא,עד כאן יש לך רשות לדבר מכאן ואילך אין לך רשות לדבר שכן כתוב בספר בן סירא במופלא ממך אל תדרוש ובמכוסה ממך אל תחקור במה שהורשית התבונן אין לך עסק בנסתרות תניא אמר רבן יוחנן בן זכאי מה תשובה השיבתו בת קול לאותו רשע בשעה שאמר (ישעיהו יד, יד) אעלה על במתי עב אדמה לעליון יצתה בת קול ואמרה לו רשע בן רשע בן בנו של נמרוד הרשע שהמריד כל העולם כולו עליו במלכותו,כמה שנותיו של אדם שבעים שנה שנאמר (תהלים צ, י) ימי שנותינו בהם שבעים שנה ואם בגבורות שמונים שנה והלא מן הארץ עד לרקיע מהלך חמש מאות שנה ועוביו של רקיע מהלך חמש מאות שנה וכן בין כל רקיע ורקיע,למעלה מהן חיות הקדש רגלי החיות כנגד כולם קרסולי החיות כנגד כולן שוקי החיות כנגד כולן רכובי החיות כנגד כולן ירכי החיות כנגד כולן גופי החיות כנגד כולן צוארי החיות כנגד כולן ראשי החיות כנגד כולן קרני החיות כנגד כולן למעלה מהן כסא כבוד רגלי כסא הכבוד כנגד כולן כסא הכבוד כנגד כולן מלך אל חי וקים רם ונשא שוכן עליהם ואתה אמרת אעלה על במתי עב אדמה לעליון אך אל שאול תורד אל ירכתי בור:,ולא במרכבה ביחיד: תני רבי חייא אבל מוסרין לו ראשי פרקים אמר רבי זירא אין מוסרין ראשי פרקים אלא לאב ב"ד ולכל מי שלבו דואג בקרבו איכא דאמרי והוא שלבו דואג בקרבו,אמר רבי אמי אין מוסרין סתרי תורה אלא למי שיש בו חמשה דברים (ישעיהו ג, ג) שר חמשים ונשוא פנים ויועץ וחכם חרשים ונבון לחש ואמר רבי אמי אין מוסרין דברי תורה לעובד כוכבים שנאמר (תהלים קמז, כ) לא עשה כן לכל גוי ומשפטים בל ידעום,א"ל רבי יוחנן לרבי אלעזר תא אגמרך במעשה המרכבה א"ל לא קשאי כי קש נח נפשיה דרבי יוחנן א"ל ר' אסי תא ואגמרך במעשה מרכבה א"ל אי זכאי גמירתא מר' יוחנן רבך,רב יוסף הוה גמיר מעשה המרכבה סבי דפומבדיתא הוו תנו במעשה בראשית אמרו ליה ליגמור לן מר מעשה מרכבה אמר להו אגמרון לי מעשה בראשית בתר דאגמרון אמרו ליה ליגמרון מר במעשה מרכבה אמר להו תנינא בהו (שיר השירים ד, יא) דבש וחלב תחת לשונך דברים המתוקין מדבש וחלב יהו תחת לשונך,ר' אבהו אמר מהכא (משלי כז, כו) כבשים ללבושך דברים שהן כבשונו של עולם יהיו תחת לבושך אמרו ליה תנינן בהו עד (יחזקאל ב, א) ויאמר אלי בן אדם אמר להו הן הן מעשה המרכבה,מיתיבי עד היכן מעשה המרכבה רבי אומר עד (יחזקאל א, כז) וארא בתרא ר' יצחק אומר עד החשמל עד וארא מגמרינן מכאן ואילך מסרינן ראשי פרקים איכא דאמרי עד וארא מסרינן ראשי פרקים מכאן ואילך אם הוא חכם מבין מדעתו אין אי לא לא,ומי דרשינן בחשמל והא ההוא ינוקא דדרש בחשמל ונפקא נורא ואכלתיה שאני ינוקא דלאו מטי זימניה,אמר רב יהודה ברם זכור אותו האיש לטוב וחנניה בן חזקיה שמו אלמלא הוא נגנז ספר יחזקאל שהיו דבריו סותרין דברי תורה מה עשה העלו לו ג' מאות גרבי שמן וישב בעלייה ודרשו,ת"ר מעשה בתינוק אחד שהיה קורא בבית רבו בספר יחזקאל והיה מבין בחשמל ויצאה אש מחשמל ושרפתו וביקשו לגנוז ספר יחזקאל אמר להם חנניה בן חזקיה אם זה חכם הכל חכמים הן,מאי חשמל אמר רב יהודה | 13a. btothe binner houses,where there is only light; bthatsource, according to which He is surrounded by darkness, is referring btothe bouter houses. And Rav Aḥa bar Ya’akov said: There is one more firmamentabove these, which is babove the heads of the divine creatures, as it is written: “And over the heads of the divine creatures there was the likeness of a firmament, like the color of the terrible ice”(Ezekiel 1:22).,The Gemara comments: bUntil here, you have permission to speak; from thispoint bforward you do not have permission to speak, as it is written in the book of Ben Sira: Seek not things concealed from you, nor search those hidden from you. Reflect on that which is permitted to you; you have no business with secret matters. It is taughtin a ibaraita /i: bRabban Yoḥa ben Zakkai said: What response did the Divine Voice provide to that wicked man,Nebuchadnezzar, bwhen he said: “I will ascend above the heights of the clouds; I will be like the Most High”(Isaiah 14:14), thereby intending to rise to heaven? bA Divine Voice came and said to him: Wicked man, son of a wicked man, descendant,i.e., follower of the ways, bof Nimrod the wicked, who caused the entire world to rebel against Him duringthe time of bhis reign. /b, bHow many are the years of man? Seventy years, as it is stated: “The span of our life is seventy years, or if we are strong, eighty years”(Psalms 90:10). bNow isthere bnot from the earth to the firmament a walkingdistance bof five hundred years, and the thickness of the firmamentitself is ba walkingdistance bof five hundred years, and a similardistance exists bbetween each and every one of the firmaments? /b,And babove them,above all the firmaments, bare the divine creatures. The feet of the divine creatures correspondin distance bto allthe firmaments; bthe ankles of the animals correspond to all of them, the shins of the animals correspond to all of them, the knees of the animals correspond to all of them, the thighs of the animals correspond to all of them, the bodies of the animals correspond to all of them, the necks of the animals correspond to all of them, the heads of the animals correspond to all of them,and bthe horns of the animals correspond to all of them. Above themis the bThrone of Glory: The feet of the Throne of Glory correspond to all of them, the Throne of Glory corresponds to all of them,and the bliving, almighty, lofty, exalted King dwells above them. And you,Nebuchadnezzar, bsay: “I will ascend above the heights of the clouds; I will be like the Most High”(Isaiah 14:15), but the next verse states: b“Yet you shall be brought down to the netherworld, to the uttermost parts of the pit”(Isaiah 14:15).,§ It is taught in the mishna, according to the Gemara’s explanation: bNormay one expound btheDesign of the Divine bChariot to an individual. Rabbi Ḥiyya taught: But one may transmit to him,an individual, bthe outlinesof this topic, leaving him to comprehend the rest on his own. bRabbi Zeira said: One may transmit the outlinesof the Design of the Divine Chariot bonly to the president of the court,who needs to know them due to his wisdom and meritorious deeds, band to anyone whose heart inside him is concerned,i.e., one who is concerned about his sins and desires to achieve full repentance. bThere arethose bwho saythat this does not refer to two separate individuals, but to the president of the court, bwhose heart inside him is concerned. /b, bRabbi Ami said: The secrets of the Torah may be transmitted only to one who possessesthe following bfive characteristics: “The captain of fifty, and the man of favor, and the counselor, and the cunning charmer, and the skillful enchanter”(Isaiah 3:3). bAnd Rabbi Ami saidfurther: bThe words of Torah may not be transmitted to a gentile, as it is stated: “He has not dealt so with any nation, and as for His ordices, they have not known them”(Psalms 147:20).,§ The Gemara relates: bRabbi Yoḥa said to Rabbi Elazar: Come and I will teach you the Design of theDivine bChariot.Rabbi Elazar bsaid to him:I have bnotyet bagedsufficiently, as one must be very settled in one’s mind for these studies. bWhen he grew old, Rabbi Yoḥa hadalready bpassed away. Rabbi Asi said to him: Come and I will teach you the Design of theDivine bChariot. He said to him: Had I merited, I would have learnedit bfrom Rabbi Yoḥa, your teacher.It therefore appears that I am unworthy of studying it.,The Gemara relates: bRav Yosef would study the Design of theDivine bChariotand was familiar with the subject, whereas bthe Elders of Pumbedita would study the act of Creation. They said toRav Yosef: bLet the Master teach us the Design of theDivine bChariot. He said to them:You bteach me the act of Creation. After they taught himthat subject, bthey said to him: Let the Master teach us the Design of theDivine bChariot. He said to them: We learned with regard to themthe secrets of the Torah: b“Honey and milk are under your tongue”(Song of Songs 4:11), meaning that bmatters that are sweeter than honey and milk should remain under your tongue.In other words, one should not speak of such matters, and anyone who is familiar with them may not reveal them to others., bRabbi Abbahu said:It is derived from bhere,from the following verse: b“The lambs[ikevasim/b] bwill be for your clothing”(Proverbs 27:26), which he expounds as though it were written with the letter ishin /i, ikevashim /i, meaning concealed matters: bThings that constitute the concealed matters of the world should be under your clothing;you should not reveal them. When the Elders of Pumbedita saw that Rav Yosef was not going to teach them, bthey said to him: We have learned them,the verses concerning the Design of the Divine Chariot written in the book of Ezekiel, bup tothe verse b“And He said to me, son of man”(Ezekiel 2:1). bHe said to them:If so, btheseverses barethe very essence of the bDesign of theDivine bChariot,as they provide the main details of the topic.,The Gemara braises an objectionto this from a ibaraita /i: bUntil where is the Design of theDivine bChariotrelated? bRabbiYehuda HaNasi bsays: Until the latter “And I saw”(Ezekiel 1:27), not including the last verse. bRabbi Yitzḥak says: Untilthe word b“the electrum”(Ezekiel 1:27). Neither of these opinions accord with Rav Yosef’s opinion that the Design of the Divine Chariot continues until the end of the chapter. The Gemara answers: bUntil “And I saw,” we teachthose worthy of it; bfrom thispoint bforward,we btransmitonly the boutlines. There arethose bwho say: Until “And I saw,” we transmit the outlines; from thispoint bforward, if he is wiseand bcan understand of his own accord, yes,we teach him. bIf not,we do bnotteach him even the outlines.,The Gemara poses a question: bAnd may one teach about the electrumof the Design of the Divine Chariot at all? bBut wasn’t there a certain youthwho bexpounded the electrum, and fire came out and consumed him,showing that such study is highly dangerous? The Gemara answers: That byouth was different, for his timeto study such matters bhad notyet barrived.Therefore, he was punished., bRav Yehuda said: Indeed, that man is remembered for good, and Ḥaya ben Ḥizkiya was his name,because bwere it not for him, the book of Ezekiel would have been suppressed.Why did they wish to suppress it? Because they found bthat its words contradicted the words of Torah,as its later chapters contain many ihalakhotthat appear not to accord with those of the Torah. bWhat did he do? They brought up to him three hundred barrels of oil,for light and sustece, band he sat in an upper chamber and expounded it,to reconcile its teachings with those of the Torah., bThe Sages taught: An incidentoccurred binvolving a youth who was reading the book of Ezekiel in the house of his teacher, andhe bwasable to bcomprehend the electrum, and fire came out of the electrum and burned him. And they sought to suppress the book of Ezekieldue to the danger it posed. bḤaya ben Ḥizkiya said to them: If thisyouth happened to be bwise,are ballpeople bwiseenough to understand this book?,The Gemara asks: bWhat isthe belectrum? Rav Yehuda said: /b |
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43. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
| 11a. במזומנין לה מעשה ברבן גמליאל שאמר השכימו לי שבעה לעלייה השכים ומצא שמונה אמר מי הוא שעלה שלא ברשות ירד,עמד שמואל הקטן ואמר אני הוא שעליתי שלא ברשות ולא לעבר השנה עליתי אלא ללמוד הלכה למעשה הוצרכתי אמר לו שב בני שב ראויות כל השנים כולן להתעבר על ידך אלא אמרו חכמים אין מעברין את השנה אלא במזומנין לה ולא שמואל הקטן הוה אלא איניש אחרינא ומחמת כיסופא הוא דעבד,כי הא דיתיב רבי וקא דריש והריח ריח שום אמר מי שאכל שום יצא עמד רבי חייא ויצא עמדו כולן ויצאו בשחר מצאו רבי שמעון בר' לרבי חייא אמר ליה אתה הוא שציערת לאבא אמר לו לא תהא כזאת בישראל,ורבי חייא מהיכא גמיר לה מרבי מאיר דתניא מעשה באשה אחת שבאתה לבית מדרשו של ר"מ אמרה לו רבי אחד מכם קדשני בביאה עמד רבי מאיר וכתב לה גט כריתות ונתן לה עמדו כתבו כולם ונתנו לה,ור"מ מהיכא גמיר לה משמואל הקטן ושמואל הקטן מהיכא גמיר לה משכניה בן יחיאל דכתיב (עזרא י, ב) ויען שכניה בן יחיאל מבני עילם ויאמר לעזרא אנחנו מעלנו באלהינו ונושב נשים נכריות מעמי הארץ ועתה יש מקוה לישראל על זאת,ושכניה בן יחיאל מהיכא גמר לה מיהושע דכתיב (יהושע ז, י) ויאמר ה' אל יהושע קום לך למה זה אתה נופל על פניך חטא ישראל אמר לפניו רבש"ע מי חטא אמר לו וכי דילטור אני לך הטל גורלות ואיבעית אימא ממשה דכתיב (שמות טז, כח) עד אנה מאנתם,ת"ר משמתו נביאים האחרונים חגי זכריה ומלאכי נסתלקה רוח הקודש מישראל ואף על פי כן היו משתמשין בבת קול פעם אחת היו מסובין בעליית בית גוריה ביריחו ונתנה עליהם בת קול מן השמים יש כאן אחד שראוי שתשרה עליו שכינה (כמשה רבינו) אלא שאין דורו זכאי לכך נתנו חכמים את עיניהם בהלל הזקן וכשמת אמרו עליו הי חסיד הי עניו תלמידו של עזרא,שוב פעם אחת היו מסובין בעליה ביבנה ונתנה עליהם בת קול מן השמים יש כאן אחד שראוי שתשרה עליו שכינה אלא שאין דורו זכאי לכך נתנו חכמים את עיניהם בשמואל הקטן וכשמת אמרו עליו הי חסיד הי עניו תלמידו של הלל אף הוא אמר בשעת מיתתו שמעון וישמעאל לחרבא וחברוהי לקטלא ושאר עמא לביזא ועקן סגיאן עתידן למיתי על עלמא,ועל יהודה בן בבא בקשו לומר כן אלא שנטרפה שעה שאין מספידין על הרוגי מלכות,ת"ר אין מעברין את השנה אלא אם כן ירצה נשיא ומעשה ברבן גמליאל שהלך ליטול רשות אצל שלטון אחד שבסוריא ושהה לבא ועיברו את השנה על מנת שירצה רבן גמליאל וכשבא ר"ג ואמר רוצה אני נמצאת שנה מעוברת,תנו רבנן אין מעברין את השנה אלא אם כן היתה צריכה מפני הדרכים ומפני הגשרים ומפני תנורי פסחים ומפני גליות ישראל שנעקרו ממקומן ועדיין לא הגיעו אבל לא מפני השלג ולא מפני הצינה ולא מפני גליות ישראל שלא עקרו ממקומן,ת"ר אין מעברין את השנה לא מפני הגדיים ולא מפני הטלאים ולא מפני הגוזלות שלא פירחו אבל עושין אותן סעד לשנה כיצד רבי ינאי אומר משום רבן שמעון בן גמליאל מהודעין אנחנא לכון דגוזליא רכיכין ואימריא דערקין וזימנא דאביבא לא מטא ושפרת מילתא באנפאי ואוסיפית על שתא דא תלתין יומין,מיתיבי כמה עיבור השנה שלשים יום רבן שמעון בן גמליאל אומר חדש אמר רב פפא רצו חדש רצו שלשים יום,תא חזי מאי איכא בין | 11a. bbythose bwho were invitedby the iNasi /i, the president of the Great Sanhedrin, bfor thatpurpose. There was ban incident involving Rabban Gamliel, who saidto the Sages: bBring me sevenof the Sages bearlytomorrow morning bto the loftdesignated for convening a court to intercalate the year. He bwentto the loft bearlythe next morning band found eightSages there. Rabban Gamliel bsaid: Who is it who ascendedto the loft bwithout permission? He must descendimmediately., bShmuel HaKatan stoodup band said: I am he who ascended without permission; and I did not ascend toparticipate and be one of those to bintercalate the year, butrather bI neededto observe in order bto learn the practical ihalakha /i.Rabban Gamliel bsaid to him: Sit, my son, sit. It would be fitting for all of the years to be intercalated by you,as you are truly worthy. bBut the Sages said: The yearmay be bintercalated only bythose bwho were invited for thatpurpose. The Gemara notes: bAnd it was notactually bShmuel HaKatanwho had come uninvited, bbut another person. And due to the embarrassmentof the other, Shmuel HaKatan bdidthis, so that no one would know who had come uninvited.,The Gemara relates that the story about Shmuel HaKatan is bsimilarto an incident that occurred bwhen RabbiYehuda HaNasi was bsitting and teaching, andhe bsmelled the odor of garlic.Rabbi Yehuda HaNasi was very sensitive and could not tolerate this odor. He bsaid: Whoever ate garlicshould bleave. Rabbi Ḥiyya stood up and left.Out of respect for Rabbi Ḥiyya, ball of thosein attendance bstood up and left.The next day, bin the morning, Rabbi Shimon, son of RabbiYehuda HaNasi, bfound Rabbi Ḥiyya,and he bsaid to him:Are byou the one who disturbed my fatherby coming to the lecture with the foul smell of garlic? Rabbi Ḥiyya bsaid to him: There should not be suchbehavior bamong the Jewish people.I would not do such a thing, but I assumed the blame and left so that the one who did so would not be embarrassed., bAnd from where did Rabbi Ḥiyya learn thatcharacteristic of being willing to implicate himself in order to save someone else from being embarrassed? He learned it bfrom Rabbi Meir, as it is taughtin a ibaraita /i: There was ban incident involvinga certain bwoman who came to the study hall of Rabbi Meir. She said to him: My teacher, one of you,i.e., one of the men studying in this study hall, bbetrothed me through intercourse.The woman came to Rabbi Meir to appeal for help in identifying the man, so that he would either marry her or grant her a divorce. As he himself was also among those who studied in the study hall, bRabbi Meir arose and wrote her a bill of divorce, andhe bgave it to her.Following his example, ball thosein the study hall baroseand bwrotebills of divorce band gavethem bto her.In this manner, the right man also gave her a divorce, freeing her to marry someone else., bAnd from where did Rabbi Meir learn thatcharacteristic? bFrom Shmuel HaKatan,in the incident outlined above. bAnd from where did Shmuel HaKatan learn it? From Shecaniah ben Jehiel, as it is written: “And Shecaniah, the son of Jehiel, one of the sons of Elam, answered and said to Ezra: We have broken faith with our God, and have married foreign women of the peoples of the land; yet now there is hope for Israel concerning this”(Ezra 10:2). And although he confessed, Shecaniah is not listed among those who took foreign wives (Ezra 10:18–44). Evidently, he confessed only to spare the others from public embarrassment.,The Gemara continues: bAnd from where did Shecaniah ben Jehiel learn it? Froman incident involving bJoshua, as it is written: “And the Lord said to Joshua: Get yourself up; why do you fall upon your face? Israel has sinned”(Joshua 7:10–11). Joshua bsaid before Him: Master of the Universe, who sinned?God bsaid to him: And am I your informer?Rather, bcast lotsto determine who is guilty. In this way, God did not directly disclose the identity of the sinner to Joshua. bAnd if you wish, sayinstead that Shecaniah ben Jehiel learned this bfroman incident involving bMoses, as it is written:“And the Lord said to Moses: bHow long do you refuseto keep My mitzvot and My laws?” (Exodus 16:28). Although only a small number of people attempted to collect the manna on Shabbat, God spoke as though the entire nation were guilty, so as not to directly expose the guilty.,§ Since Shmuel HaKatan and his great piety were mentioned, the Gemara now relates several incidents that shed additional light on his personality. bThe Sages taught: After the last of the prophets, Haggai, Zechariah, and Malachi, died, the Divine Spiritof prophetic revelation bdeparted from the Jewish people. But nevertheless, they werestill butilizing a Divine Voice,which they heard as a kind of echo of prophecy. bOne time,a group of Sages bwere reclining in the loft of the house of Gurya in Jericho, and a Divine Voice was bestowed upon them from Heaven,saying: bThere is one here who is fit for the Divine Presence to rest upon him asit rested upon bMoses our teacher, but his generation is not deserving of thisdistinction. bThe Sages set their eyes upon Hillel the Elder,trusting that he was the one indicated by the Divine Voice. bAnd when he died,the Sages bsaid about him: Alas,the bpiousman, balas,the bhumbleman, ba disciple of Ezra. /b,The ibaraitacontinues: bAnother time,a group of Sages bwere reclining in the loft in Yavne, and a Divine Voice was bestowed upon them from Heaven,saying: bThere is one here who is fit for the Divine Presence to rest upon himin prophecy, bbut his generation is not deserving of thisdistinction. bThe Sages set their eyes upon Shmuel HaKatan. And whenhe bdied,the Sages bsaid about him: Alas,the bpiousman, balas,the bhumbleman, ba disciple of Hillel. Additionally, he said at the time of his death,under the influence of the Divine Spirit: Rabban bShimonben Gamliel, the iNasiof the Great Sanhedrin, bandRabbi bYishmael,the High Priest, will die bby the sword, and their friendswill die bbyother bexecutions, and the rest of the nationwill be bdespoiled, and great troubles will ultimately come upon the world. /b, bAndthey also bwished to say thus:Alas, the pious man, alas, the humble man, babout Yehuda ben Bava,in their eulogy for him, bbut the hour was torn,i.e., the opportunity was lost, basone bdoes not eulogize those executed by the government.As will be explained (14a), Yehuda ben Bava was executed by the government.,§ The Gemara returns to the discussion about intercalation of the year. bThe Sages taught: The yearmay be bintercalated only if the iNasi /iof the Sanhedrin bwantsto intercalate it. bAndthere was once ban incident involving Rabban Gamliel, who went to ask permissionfor some communal matter bfrom an officer [ ihegmon /i] in Syria, andhe btarried in returninguntil after it was too late to intercalate the year. bAndbecause they did not know what his opinion on the matter was, they bintercalated the year on the condition that Rabban Gamliel would wantto do so. bAnd when Rabban Gamliel cameback band said: I wantto intercalate the year, bthe year was foundto be retroactively bintercalated. /b, bThe Sages taught: The yearmay be bintercalated only if it is necessary due todamage to bthe roads,if the rain has damaged them in such a way that they are inaccessible for those ascending to Jerusalem for Passover; bor due to the bridgesthat are likewise in disrepair; bor due to the ovensfor the bPaschal offeringsthat are damaged and unfit for roasting the offerings; bor due to the Diaspora Jews who have left their homes and still have not arriveddue to delays in travel. bButthe year may bnotbe intercalated bdue to the snow, and not due to the cold, and not due to the Diaspora Jews who have notyet bleft from their homes,even if they no longer have enough time to reach Jerusalem for the Festival., bThe Sages taught: The year may notbe bintercalated due to the young goats and not due to the lambs,to allow them to grow larger before they are to be sacrificed as Paschal offerings; band not due to the fledglingdoves bwho have notyet developed sufficiently to bfly,so that there won’t be enough of them to supply all those who wish to bring bird offerings at the Festival. bButall btheseconsiderations may be bmade supportingfactors in the decision btointercalate bthe year.The Gemara asks: bHowso? bRabbi Yannai says in the name of Rabban Shimon ben Gamliel,i.e., this is the language Rabban Shimon ben Gamliel used in his declaration of the intercalation: bWe are notifying you that the fledglings are tender, and that the lambs are thin [ ide’arkin /i], and time for the spring has notyet barrived. Andconsequently, bthe matter is good in my eyes, and I havetherefore badded thirty days onto this year. /b,The Gemara braises an objectionto the report that Rabban Shimon ben Gamliel holds the intercalated month is thirty days long. It is taught in a ibaraita /i: bHow long isthe additional month in ban intercalatedleap byear?The Rabbis say: bThirty days. Rabban Shimon ben Gamliel says:A standard bmonth,which is twenty-nine days long. What, then, does Rabban Shimon ben Gamliel hold? bRav Pappa said:Rabban Gamliel holds that if the court bwants,it may add a standard bmonth,and if it bwants,it may add a month of bthirty days. /b,Concerning the declaration of Rabban Shimon ben Gamliel, the Gemara observes: bComeand bsee whatdifference bthere is between /b |
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44. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE)
| 18b. מותרין בהספד ותענית אימת אילימא בני חמיסר וקא קרו ליה בארביסר ומי שרי,והכתיב במגילת תענית יום ארבעה עשר בו ויום חמשה עשר בו יומי פוריא אינון דלא למיספד בהון ואמר רבא לא נצרכא אלא לאסור את של זה בזה ואת של זה בזה,ואלא בני ארביסר וקא קרי ליה בתליסר יום ניקנור הוא ואלא בני ארביסר וקא קרי ליה בתריסר יום טוריינוס הוא,אלא לאו דקא קרו ליה בחדיסר וקתני מותר בהספד ובתענית,לא בני ארבעה עשר וקא קרו ליה בתריסר ודקאמרת יום טריינוס הוא יום טריינוס גופיה בטולי בטלוהו הואיל ונהרגו בו שמעיה ואחיה אחיו כי הא דרב נחמן גזר תעניתא בתריסר אמרו ליה רבנן יום טוריינוס הוא אמר להו יום טוריינוס גופיה בטולי בטלוהו הואיל ונהרגו בו שמעיה ואחיה אחיו,ותיפוק ליה דהוה ליה יום שלפני ניקנור אמר רב אשי השתא איהו גופיה בטלוהו משום יום ניקנור ניקום ונגזר,מאי ניקנור ומאי טוריינוס דתניא ניקנור אחד מאפרכי יוונים היה ובכל יום ויום היה מניף ידו על יהודה וירושלים ואומר אימתי תפול בידי וארמסנה וכשגברה מלכות בית חשמונאי ונצחום קצצו בהונות ידיו ורגליו ותלאום בשערי ירושלים ואמרו פה שהיה מדבר בגאוה וידים שהיו מניפות על ירושלים תעשה בהם נקמה,מאי טוריינוס אמרו כשבקש טוריינוס להרוג את לולינוס ופפוס אחיו בלודקיא אמר להם אם מעמו של חנניה מישאל ועזריה אתם יבא אלהיכם ויציל אתכם מידי כדרך שהציל את חנניה מישאל ועזריה מיד נבוכדנצר אמרו לו חנניה מישאל ועזריה צדיקים גמורין היו וראויין היו ליעשות להם נס ונבוכדנצר מלך הגון היה וראוי ליעשות נס על ידו,ואותו רשע הדיוט הוא ואינו ראוי ליעשות נס על ידו ואנו נתחייבנו כליה למקום ואם אין אתה הורגנו הרבה הורגים יש לו למקום והרבה דובין ואריות יש לו למקום בעולמו שפוגעין בנו והורגין אותנו אלא לא מסרנו הקדוש ברוך הוא בידך אלא שעתיד ליפרע דמינו מידך,אעפ"כ הרגן מיד אמרו לא זזו משם עד שבאו דיופלי מרומי ופצעו את מוחו בגיזרין:,אין גוזרין תענית על הצבור בתחלה בחמישי כו' אין גוזרין תענית בראשי חדשים כו': וכמה הויא התחלה רב אחא אמר שלש רבי אסי אמר אחת,אמר רב יהודה אמר רב זו דברי רבי מאיר שאמר משום רבן (שמעון בן) גמליאל אבל חכמים אומרים מתענה ומשלים דרש מר זוטרא משמיה דרב הונא הלכה מתענה ומשלים:, br br big strongהדרן עלך סדר תעניות כיצד /strong /big br br,מתני׳ big strongסדר /strong /big תעניות אלו האמור ברביעה ראשונה אבל צמחים ששנו מתריעין עליהן מיד וכן שפסקו גשמים בין גשם לגשם ארבעים יום מתריעין עליהן מפני שהיא מכת בצורת,ירדו לצמחין אבל לא ירדו לאילן לאילן ולא לצמחין לזה ולזה אבל לא לבורות לשיחין ולמערות מתריעין עליהן מיד וכן עיר שלא ירדו עליה גשמים דכתיב (עמוס ד, ז) והמטרתי על עיר אחת ועל עיר אחת לא אמטיר חלקה אחת תמטר וגו' | 18b. as the Sages decreed that in certain places one may read the Scroll of Esther on the eleventh, twelfth, or thirteenth of Adar, nevertheless, it is bpermitted to eulogize and faston these days. The Gemara clarifies: bWhendoes this ruling apply? bIf we saythat it applies to bthosein walled cities, who normally read the scroll on the bfifteenthof Adar bandyet this year bthey read it on the fourteenth,a day on which they normally are permitted to fast and eulogize, bbutthis cannot be the case, as bare they permittedto fast and eulogize at all on these days?, bBut isn’t it written in iMegillat Ta’anit /i: The day of the fourteenth ofAdar band the day of the fifteenth ofAdar bare the days of Purim, on which eulogizing is prohibited. And Rava said:Since these days are already mentioned in the Bible (Esther 9:18–19), it bis necessaryto state this ihalakhain iMegillat Ta’anit bonly to prohibitthose living bin thesewalled cities from fasting and eulogizing bon thisdate, the fourteenth, and those living bin thesenon-walled cities from fasting and eulogizing bon this date,the fifteenth.,The Gemara continues its explanation of the difficulty. bBut rather,the mishna must be referring to bthosewho normally read on the bfourteenthof Adar, bbut who readthe Scroll of Esther early, bon the thirteenth.However, it is already prohibited to fast on the thirteenth, as bit is Nicanor’s Day,which is a commemorative day in its own right. bBut rather,you will say that the mishna is referring to bthoseresidents of cities who normally read on bthe fourteenth, but who read itearly that year, bon the twelfth;however, the twelfth of Adar is also a commemorative day, as bit is Trajan’s Day. /b, bRather, isn’tthe mishna referring to a case bwhere they readthe Scroll of Esther bon the eleventhof Adar, bandnevertheless that mishna bteachesthat it is bpermitted to eulogize and faston this day, despite the fact that it is the day before Trajan’s Day? The opinion in this unattributed mishna is not in accordance with that of Rabbi Yosei, which means that there is a contradiction between the two statements of Rabbi Yoḥa.,The Gemara answers: bNo;the mishna is actually referring to bthosewho normally read bon the fourteenth, but who read itthat year bon the twelfthof Adar. bAndwith regard to bthat which you said,that bit is Trajan’s Day, Trajan’s Day itself was annulledand is no longer celebrated, bsince Shemaya and his brother Aḥiya were killed on thatday. We learn this bas inthe incident bwhen Rav Naḥman decreed a fast on the twelfthof Adar and bthe Sages said to him: It is Trajan’s Day. He said to them: Trajan’s Day itself was annulled, since Shemaya and his brother Aḥiya were killed on thatday.,The Gemara asks: bAnd let him derivethat fasting on the twelfth is prohibited in any case, bas it is the day before Nicanor’sDay. bRav Ashi said: Nowthat with regard to Trajan’s Day bitself, they annulled it, will wethen barise and issue a decreenot to fast on this date bdue tothe following day, bNicanor’sDay?,In relation to the above, the Gemara inquires: bWhat isthe origin of bNicanor’sDay band what isthe origin of bTrajan’sDay? bAs it is taughtin a ibaraita /i: bNicanor was one of the generals [ iiparkhei /i]in the bGreekarmy, band each and every day he would wave his hand over Judea and Jerusalem and say: When willthis city bfall into my hands, and I shall trample it? And when the Hasmonean monarchy overcamethe Greeks band emerged victorious over them,they killed Nicanor in battle, bcut off his thumbs and big toes, and hung them on the gates of Jerusalem, saying: The mouth that spoke with pride, and the hands that waved over Jerusalem, may vengeance be taken against them.This occurred on the thirteenth of Adar., bWhat isthe origin of bTrajan’sDay? bThey saidin explanation: bWhen Trajan sought to killthe important leaders bLuleyanus and his brother Pappas in Laodicea, he said to them: If you are from the nation of Haiah, Mishael, and Azariah, let your God come and save you from my hand, just as He saved Haiah, Mishael, and Azariah from the hand of Nebuchadnezzar.Luleyanus and Pappas bsaid to him: Haiah, Mishael, and Azariah were full-fledged righteouspeople, band they were worthy that a miracleshould be bperformed for them, and Nebuchadnezzar was a legitimate kingwho rose to power through his merit, band it is fitting that a miraclebe performed bthrough him. /b, bBut this wickedman, Trajan, bis a commoner,not a real king, band it is not fitting that a miraclebe performed bthrough him.Luleyanus and Pappas continued: bAndwe are not wholly righteous, band have been condemned to destruction by the Omnipresentfor our sins. bAnd if you do not kill us, the Omnipresent has many other executioners. Andif men do not kill us, bthe Omnipresent has many bears and lions in His world thatcan bhurt us and kill us. Instead, the Holy One, Blessed be He, placed us into your hands only so that He will avenge our blood in the future. /b, bEven so,Trajan remained unmoved by their response and bkilled them immediately. It is saidthat bthey had not moved fromthe place of execution bwhen two officials [ idiyoflei /i] arrived from Romewith permission to remove Trajan from power, band they split his skull with clubs.This was viewed as an act of divine retribution and was established as a commemorative day.,§ The mishna taught: bOne may not decree a fast on the community starting on a Thursday,so as not to cause prices to rise. Furthermore, bone may not decree a fast on New Moons,on Hanukkah, or on Purim. However, if one began a set of fasts, one does not interrupt the sequence for these days. The Gemara asks: bAnd how manyfasts bareconsidered ba beginning? Rav Aḥa said:If one fasted bthreefasts before the festive day. bRabbi Asi said:Even if one fasted bonefast before it., bRav Yehuda saidthat bRav said: This ihalakhaof the mishna that a fast that occurs on a festival is not observed, bis the statement of Rabbi Meir, who saidit bin the name of Rabban Gamliel. However, the Rabbis say:If a communal fast occurs on one of these days, one must bfast and completethe fast until nightfall. bMar Zutra taught in the name of Rav Huna:The practical ihalakha /iis in accordance with the opinion of the Rabbis, that one bfasts and completeshis fast until nightfall.,, strongMISHNA: /strong bThe order of these fastsof increasing severity, as explained in Chapter One, bis statedonly bina case when bthe first rainfallhas not materialized. bHowever,if there is bvegetation thatgrew and its appearance bchangeddue to disease, the court does not wait at all; bthey cry out about it immediately. And likewise, if rain ceasedfor a period of bforty daysbetween bone rainfall and another, they cry out about it because it is a plague of drought. /b,If sufficient rain bfell for the vegetation but notenough bfell for the trees;or if it was enough bfor the trees but not for the vegetation;or if sufficient rain fell bfor both this and that,i.e., vegetation and trees, bbut notenough btofill the bcisterns, ditches, and caveswith water to last the summer, bthey cry out about it immediately. And likewise,if there is a particular bcity upon which it did not rain,while the surrounding area did receive rain, this is considered a divine curse, bas it is written: “And I caused it to rain upon one city, but caused it not to rain upon another city; one piece was rained upon,and the portion upon which it did not rain withered” (Amos 4:7). |
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45. Eusebius of Caesarea, Ecclesiastical History, 3.18 (3rd cent. CE - 4th cent. CE)
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46. Origen, Against Celsus, 7.8 (3rd cent. CE - 3rd cent. CE)
| 7.8. I do not know what led Celsus, when saying, But what things were spoken or not spoken in the land of Judea, according to the custom of the country, to use the words or not spoken, as though implying that he was incredulous, and that he suspected that those things which were written were never spoken. In fact, he is unacquainted with these times; and he does not know that those prophets who foretold the coming of Christ, predicted a multitude of other events many years beforehand. He adds, with the view of casting a slight upon the ancient prophets, that they prophesied in the same way as we find them still doing among the inhabitants of Phœnicia and Palestine. But he does not tell us whether he refers to persons who are of different principles from those of the Jews and Christians, or to persons whose prophecies are of the same character as those of the Jewish prophets. However it be, his statement is false, taken in either way. For never have any of those who have not embraced our faith done any thing approaching to what was done by the ancient prophets; and in more recent times, since the coming of Christ, no prophets have arisen among the Jews, who have confessedly been abandoned by the Holy Spirit on account of their impiety towards God, and towards Him of whom their prophets spoke. Moreover, the Holy Spirit gave signs of His presence at the beginning of Christ's ministry, and after His ascension He gave still more; but since that time these signs have diminished, although there are still traces of His presence in a few who have had their souls purified by the Gospel, and their actions regulated by its influence. For the holy Spirit of discipline will flee deceit, and remove from thoughts that are without understanding. Wisdom 1:5 |
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47. Anon., 4 Ezra, 12.36-12.38, 14.5, 14.45-14.47
| 12.36. And you alone were worthy to learn this secret of the Most High. 12.37. Therefore write all these things that you have seen in a book, and put it in a hidden place; 12.38. and you shall teach them to the wise among your people, whose hearts you know are able to comprehend and keep these secrets. 14.5. and I told him many wondrous things, and showed him the secrets of the times and declared to him the end of the times. Then I commanded him, saying 14.45. And when the forty days were ended, the Most High spoke to me, saying, "Make public the twenty-four books that you wrote first and let the worthy and the unworthy read them; 14.46. but keep the seventy that were written last, in order to give them to the wise among your people. 14.47. For in them is the spring of understanding, the fountain of wisdom, and the river of knowledge. |
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48. Anon., 4 Baruch, 3.7, 3.9, 7.13, 9.13, 9.16
| 3.7. And the Lord said: Speak, my chosen one Jeremiah. 7.13. And he kept silent until Jeremiah came along, for he and some of thepeople were coming out to bury a corpse outside the city. 9.13. And when they heard the voice they did not bury him, but stayedaround his tabernacle for three days saying, "when will he arise? 9.16. And the tree of life planted in the midst of paradise will cause all the unfruitful trees to bear fruit, and will grow and sprout forth. |
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49. Anon., Pesiqta De Rav Kahana, 13.14
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50. Anon., Seder Olam, 30
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