1. Septuagint, Tobit, 3.4 (10th cent. BCE - 2nd cent. BCE)
| 3.4. For they disobeyed thy commandments, and thou gavest us over to plunder, captivity, and death; thou madest us a byword of reproach in all the nations among which we have been dispersed. |
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2. Hebrew Bible, Deuteronomy, 14.28-14.29, 22.21, 22.23-22.24, 26.12-26.15 (9th cent. BCE - 3rd cent. BCE)
| 14.28. מִקְצֵה שָׁלֹשׁ שָׁנִים תּוֹצִיא אֶת־כָּל־מַעְשַׂר תְּבוּאָתְךָ בַּשָּׁנָה הַהִוא וְהִנַּחְתָּ בִּשְׁעָרֶיךָ׃ 14.29. וּבָא הַלֵּוִי כִּי אֵין־לוֹ חֵלֶק וְנַחֲלָה עִמָּךְ וְהַגֵּר וְהַיָּתוֹם וְהָאַלְמָנָה אֲשֶׁר בִּשְׁעָרֶיךָ וְאָכְלוּ וְשָׂבֵעוּ לְמַעַן יְבָרֶכְךָ יְהוָה אֱלֹהֶיךָ בְּכָל־מַעֲשֵׂה יָדְךָ אֲשֶׁר תַּעֲשֶׂה׃ 22.21. וְהוֹצִיאוּ אֶת־הנער [הַנַּעֲרָה] אֶל־פֶּתַח בֵּית־אָבִיהָ וּסְקָלוּהָ אַנְשֵׁי עִירָהּ בָּאֲבָנִים וָמֵתָה כִּי־עָשְׂתָה נְבָלָה בְּיִשְׂרָאֵל לִזְנוֹת בֵּית אָבִיהָ וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ׃ 22.23. כִּי יִהְיֶה נער [נַעֲרָה] בְתוּלָה מְאֹרָשָׂה לְאִישׁ וּמְצָאָהּ אִישׁ בָּעִיר וְשָׁכַב עִמָּהּ׃ 22.24. וְהוֹצֵאתֶם אֶת־שְׁנֵיהֶם אֶל־שַׁעַר הָעִיר הַהִוא וּסְקַלְתֶּם אֹתָם בָּאֲבָנִים וָמֵתוּ אֶת־הנער [הַנַּעֲרָה] עַל־דְּבַר אֲשֶׁר לֹא־צָעֲקָה בָעִיר וְאֶת־הָאִישׁ עַל־דְּבַר אֲשֶׁר־עִנָּה אֶת־אֵשֶׁת רֵעֵהוּ וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ׃ 26.12. כִּי תְכַלֶּה לַעְשֵׂר אֶת־כָּל־מַעְשַׂר תְּבוּאָתְךָ בַּשָּׁנָה הַשְּׁלִישִׁת שְׁנַת הַמַּעֲשֵׂר וְנָתַתָּה לַלֵּוִי לַגֵּר לַיָּתוֹם וְלָאַלְמָנָה וְאָכְלוּ בִשְׁעָרֶיךָ וְשָׂבֵעוּ׃ 26.13. וְאָמַרְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ בִּעַרְתִּי הַקֹּדֶשׁ מִן־הַבַּיִת וְגַם נְתַתִּיו לַלֵּוִי וְלַגֵּר לַיָּתוֹם וְלָאַלְמָנָה כְּכָל־מִצְוָתְךָ אֲשֶׁר צִוִּיתָנִי לֹא־עָבַרְתִּי מִמִּצְוֺתֶיךָ וְלֹא שָׁכָחְתִּי׃ 26.14. לֹא־אָכַלְתִּי בְאֹנִי מִמֶּנּוּ וְלֹא־בִעַרְתִּי מִמֶּנּוּ בְּטָמֵא וְלֹא־נָתַתִּי מִמֶּנּוּ לְמֵת שָׁמַעְתִּי בְּקוֹל יְהוָה אֱלֹהָי עָשִׂיתִי כְּכֹל אֲשֶׁר צִוִּיתָנִי׃ 26.15. הַשְׁקִיפָה מִמְּעוֹן קָדְשְׁךָ מִן־הַשָּׁמַיִם וּבָרֵךְ אֶת־עַמְּךָ אֶת־יִשְׂרָאֵל וְאֵת הָאֲדָמָה אֲשֶׁר נָתַתָּה לָנוּ כַּאֲשֶׁר נִשְׁבַּעְתָּ לַאֲבֹתֵינוּ אֶרֶץ זָבַת חָלָב וּדְבָשׁ׃ | 14.28. At the end of every three years, even in the same year, thou shalt bring forth all the tithe of thine increase, and shall lay it up within thy gates." 14.29. And the Levite, because he hath no portion nor inheritance with thee, and the stranger, and the fatherless, and the widow, that are within thy gates, shall come, and shall eat and be satisfied; that the LORD thy God may bless thee in all the work of thy hand which thou doest." 22.21. then they shall bring out the damsel to the door of her father’s house, and the men of her city shall stone her with stones that she die; because she hath wrought a wanton deed in Israel, to play the harlot in her father’s house; so shalt thou put away the evil from the midst of thee." 22.23. If there be a damsel that is a virgin betrothed unto a man, and a man find her in the city, and lie with her;" 22.24. then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die: the damsel, because she cried not, being in the city; and the man, because he hath humbled his neighbour’s wife; so thou shalt put away the evil from the midst of thee." 26.12. When thou hast made an end of tithing all the tithe of thine increase in the third year, which is the year of tithing, and hast given it unto the Levite, to the stranger, to the fatherless, and to the widow, that they may eat within thy gates, and be satisfied," 26.13. then thou shalt say before the LORD thy God: ‘I have put away the hallowed things out of my house, and also have given them unto the Levite, and unto the stranger, to the fatherless, and to the widow, according to all Thy commandment which Thou hast commanded me; I have not transgressed any of Thy commandments, neither have I forgotten them." 26.14. I have not eaten thereof in my mourning, neither have I put away thereof, being unclean, nor given thereof for the dead; I have hearkened to the voice of the LORD my God, I have done according to all that Thou hast commanded me." 26.15. Look forth from Thy holy habitation, from heaven, and bless Thy people Israel, and the land which Thou hast given us, as Thou didst swear unto our fathers, a land flowing with milk and honey.’" |
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3. Hebrew Bible, Job, 2.7, 2.13 (9th cent. BCE - 3rd cent. BCE)
| 2.7. וַיֵּצֵא הַשָּׂטָן מֵאֵת פְּנֵי יְהוָה וַיַּךְ אֶת־אִיּוֹב בִּשְׁחִין רָע מִכַּף רַגְלוֹ עד [וְעַד] קָדְקֳדוֹ׃ 2.13. וַיֵּשְׁבוּ אִתּוֹ לָאָרֶץ שִׁבְעַת יָמִים וְשִׁבְעַת לֵילוֹת וְאֵין־דֹּבֵר אֵלָיו דָּבָר כִּי רָאוּ כִּי־גָדַל הַכְּאֵב מְאֹד׃ | 2.7. So Satan went forth from the presence of the LORD, and smote Job with sore boils from the sole of his foot even unto his crown." 2.13. So they sat down with him upon the ground seven days and seven nights, and none spoke a word unto him; for they saw that his grief was very great." |
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4. Hebrew Bible, Numbers, 11.33, 14.36, 25.8-25.9 (9th cent. BCE - 3rd cent. BCE)
| 11.33. הַבָּשָׂר עוֹדֶנּוּ בֵּין שִׁנֵּיהֶם טֶרֶם יִכָּרֵת וְאַף יְהוָה חָרָה בָעָם וַיַּךְ יְהוָה בָּעָם מַכָּה רַבָּה מְאֹד׃ 14.36. וְהָאֲנָשִׁים אֲשֶׁר־שָׁלַח מֹשֶׁה לָתוּר אֶת־הָאָרֶץ וַיָּשֻׁבוּ וילונו [וַיַּלִּינוּ] עָלָיו אֶת־כָּל־הָעֵדָה לְהוֹצִיא דִבָּה עַל־הָאָרֶץ׃ 25.8. וַיָּבֹא אַחַר אִישׁ־יִשְׂרָאֵל אֶל־הַקֻּבָּה וַיִּדְקֹר אֶת־שְׁנֵיהֶם אֵת אִישׁ יִשְׂרָאֵל וְאֶת־הָאִשָּׁה אֶל־קֳבָתָהּ וַתֵּעָצַר הַמַּגֵּפָה מֵעַל בְּנֵי יִשְׂרָאֵל׃ 25.9. וַיִּהְיוּ הַמֵּתִים בַּמַּגֵּפָה אַרְבָּעָה וְעֶשְׂרִים אָלֶף׃ | 11.33. While the flesh was yet between their teeth, ere it was chewed, the anger of the LORD was kindled against the people, and the LORD smote the people with a very great plague." 14.36. And the men, whom Moses sent to spy out the land, and who, when they returned, made all the congregation to murmur against him, by bringing up an evil report against the land," 25.8. And he went after the man of Israel into the chamber, and thrust both of them through, the man of Israel, and the woman through her belly. So the plague was stayed from the children of Israel." 25.9. And those that died by the plague were twenty and four thousand." |
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5. Hebrew Bible, Proverbs, 20.30 (9th cent. BCE - 3rd cent. BCE)
| 20.30. Sharp wounds cleanse away evil; So do stripes that reach the inward parts." |
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6. Hebrew Bible, Psalms, 13.1-13.2, 145.8 (9th cent. BCE - 3rd cent. BCE)
| 13.1. לַמְנַצֵּחַ מִזְמוֹר לְדָוִד׃ 13.2. עַד־אָנָה יְהוָה תִּשְׁכָּחֵנִי נֶצַח עַד־אָנָה תַּסְתִּיר אֶת־פָּנֶיךָ מִמֶּנִּי׃ 145.8. חַנּוּן וְרַחוּם יְהוָה אֶרֶךְ אַפַּיִם וּגְדָל־חָסֶד׃ | 13.1. For the Leader. A Psalm of David." 13.2. How long, O LORD, wilt Thou forget me for ever? How long wilt Thou hide Thy face from me?" 145.8. The LORD is gracious, and full of compassion; Slow to anger, and of great mercy." |
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7. Hebrew Bible, 1 Kings, 22.35 (8th cent. BCE - 5th cent. BCE)
| 22.35. וַתַּעֲלֶה הַמִּלְחָמָה בַּיּוֹם הַהוּא וְהַמֶּלֶךְ הָיָה מָעֳמָד בַּמֶּרְכָּבָה נֹכַח אֲרָם וַיָּמָת בָּעֶרֶב וַיִּצֶק דַּם־הַמַּכָּה אֶל־חֵיק הָרָכֶב׃ | 22.35. And the battle increased that day; and the king was stayed up in his chariot against the Arameans, and died at even; and the blood ran out of the wound into the bottom of the chariot." |
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8. Hebrew Bible, 1 Samuel, 4.10, 4.17 (8th cent. BCE - 5th cent. BCE)
| 4.17. וַיַּעַן הַמְבַשֵּׂר וַיֹּאמֶר נָס יִשְׂרָאֵל לִפְנֵי פְלִשְׁתִּים וְגַם מַגֵּפָה גְדוֹלָה הָיְתָה בָעָם וְגַם־שְׁנֵי בָנֶיךָ מֵתוּ חָפְנִי וּפִינְחָס וַאֲרוֹן הָאֱלֹהִים נִלְקָחָה׃ | 4.10. And the Pelishtim fought, and Yisra᾽el was beaten, and they fled every man to his tent: and there was a very great slaughter; for there fell of Yisra᾽el thirty thousand foot soldiers." 4.17. And the messenger answered and said, Yisra᾽el is fled before the Pelishtim, and there has been also a great slaughter among the people, and thy two sons also, Ĥofni and Pineĥas, are dead, and the ark of God is taken." |
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9. Herodotus, Histories, 6.134 (5th cent. BCE - 5th cent. BCE)
| 6.134. All the Greeks tell the same story up to this point; after this the Parians themselves say that the following happened: as Miltiades was in a quandary, a captive woman named Timo, Parian by birth and an under-priestess of the goddesses of the dead, came to talk with him. ,Coming before Miltiades, she advised him, if taking Paros was very important to him, to do whatever she suggested. Then, following her advice, he passed through to the hill in front of the city and jumped over the fence of the precinct of Demeter the Lawgiver, since he was unable to open the door. After leaping over, he went to the shrine, whether to move something that should not be moved, or with some other intention. When he was right at the doors, he was immediately seized with panic and hurried back by the same route; leaping down from the wall he twisted his thigh, but some say he hit his knee. |
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10. Septuagint, Tobit, 3.4 (4th cent. BCE - 2nd cent. BCE)
| 3.4. For they disobeyed thy commandments, and thou gavest us over to plunder, captivity, and death; thou madest us a byword of reproach in all the nations among which we have been dispersed. |
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11. Anon., 1 Enoch, 51.1 (3rd cent. BCE - 2nd cent. BCE)
| 51.1. And in those days shall the earth also give back that which has been entrusted to it, And Sheol also shall give back that which it has received, And hell shall give back that which it owes. |
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12. Septuagint, 1 Maccabees, 3.26, 9.5 (2nd cent. BCE - 2nd cent. BCE)
| 3.26. His fame reached the king, and the Gentiles talked of the battles of Judas. 9.5. Now Judas was encamped in Elasa, and with him were three thousand picked men. |
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13. Septuagint, 2 Maccabees, 3.26-3.27, 3.29, 9.11 (2nd cent. BCE - 2nd cent. BCE)
| 3.26. Two young men also appeared to him, remarkably strong, gloriously beautiful and splendidly dressed, who stood on each side of him and scourged him continuously, inflicting many blows on him.' 3.27. When he suddenly fell to the ground and deep darkness came over him, his men took him up and put him on a stretcher' 3.29. While he lay prostrate, speechless because of the divine intervention and deprived of any hope of recovery,' 9.11. Then it was that, broken in spirit, he began to lose much of his arrogance and to come to his senses under the scourge of God, for he was tortured with pain every moment.' |
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14. Septuagint, Ecclesiasticus (Siracides), 28.17 (2nd cent. BCE - 2nd cent. BCE)
| 28.17. The blow of a whip raises a welt,but a blow of the tongue crushes the bones. |
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15. Septuagint, Judith, 15.5 (2nd cent. BCE - 0th cent. CE)
| 15.5. And when the Israelites heard it, with one accord they fell upon the enemy, and cut them down as far as Choba. Those in Jerusalem and all the hill country also came, for they were told what had happened in the camp of the enemy; and those in Gilead and in Galilee outflanked them with great slaughter, even beyond Damascus and its borders. |
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16. Septuagint, Wisdom of Solomon, 5.11 (2nd cent. BCE - 1st cent. BCE)
| 5.11. or as, when a bird flies through the air,no evidence of its passage is found;the light air, lashed by the beat of its pinions and pierced by the force of its rushing flight,is traversed by the movement of its wings,and afterward no sign of its coming is found there; |
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17. Septuagint, 4 Maccabees, 1.26 (2nd cent. BCE - 2nd cent. BCE)
| 1.26. In the soul it is boastfulness, covetousness, thirst for honor, rivalry, and malice; |
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18. Josephus Flavius, Jewish Antiquities, 1.46, 4.237-4.240, 4.243-4.259, 7.342, 16.179 (1st cent. CE - 1st cent. CE)
| 1.46. When he made no reply, as conscious to himself that he had transgressed the command of God, God said, “I had before determined about you both, how you might lead a happy life, without any affliction, and care, and vexation of soul; and that all things which might contribute to your enjoyment and pleasure should grow up by my providence, of their own accord, without your own labor and painstaking; which state of labor and painstaking would soon bring on old age, and death would not be at any remote distance: 4.237. for that is not to be deemed as idly spent, which any one out of kindness communicates to another, since God bestows plenty of good things on men, not only for themselves to reap the advantage, but also to give to others in a way of generosity; and he is desirous, by this means, to make known to others his peculiar kindness to the people of Israel, and how freely he communicates happiness to them, while they abundantly communicate out of their great superfluities to even these foreigners also. 4.238. But for him that acts contrary to this law, let him be beaten with forty stripes save one by the public executioner; let him undergo this punishment, which is a most ignominious one for a free-man, and this because he was such a slave to gain as to lay a blot upon his dignity; 4.239. for it is proper for you who have had the experience of the afflictions in Egypt, and of those in the wilderness, to make provision for those that are in the like circumstances; and while you have now obtained plenty yourselves, through the mercy and providence of God, to distribute of the same plenty, by the like sympathy, to such as stand in need of it. 4.243. let him entreat God that he will be ever merciful and gracious to him, and continue so to be to all the Hebrews, both by preserving the good things which he hath already given them, and by adding what it is still in his power to bestow upon them. 4.244. 23. Let the Hebrews marry, at the age fit for it, virgins that are free, and born of good parents. And he that does not marry a virgin, let him not corrupt another man’s wife, and marry her, nor grieve her former husband. Nor let free men marry slaves, although their affections should strongly bias any of them so to do; for it is decent, and for the dignity of the persons themselves, to govern those their affections. 4.245. And further, no one ought to marry a harlot, whose matrimonial oblations, arising from the prostitution of her body, God will not receive; for by these means the dispositions of the children will be liberal and virtuous; I mean, when they are not born of base parents, and of the lustful conjunction of such as marry women that are not free. 4.246. If any one has been espoused to a woman as to a virgin, and does not afterward find her so to be, let him bring his action, and accuse her, and let him make use of such indications to prove his accusation as he is furnished withal; and let the father or the brother of the damsel, or some one that is after them nearest of kin to her, defend her. 4.247. If the damsel obtain a sentence in her favor, that she had not been guilty, let her live with her husband that accused her; and let him not have any further power at all to put her away, unless she give him very great occasions of suspicion, and such as can be no way contradicted. 4.248. But for him that brings an accusation and calumny against his wife in an impudent and rash manner, let him be punished by receiving forty stripes save one, and let him pay fifty shekels to her father: but if the damsel be convicted, as having been corrupted, and is one of the common people, let her be stoned, because she did not preserve her virginity till she were lawfully married; but if she were the daughter of a priest, let her be burnt alive. 4.249. If any one has two wives, and if he greatly respect and be kind to one of them, either out of his affection to her, or for her beauty, or for some other reason, while the other is of less esteem with him; and if the son of her that is beloved be the younger by birth than another born of the other wife, but endeavors to obtain the right of primogeniture from his father’s kindness to his mother, and would thereby obtain a double portion of his father’s substance, for that double portion is what I have allotted him in the laws,—let not this be permitted; 4.251. He that hath corrupted a damsel espoused to another man, in case he had her consent, let both him and her be put to death, for they are both equally guilty; the man, because he persuaded the woman willingly to submit to a most impure action, and to prefer it to lawful wedlock; the woman, because she was persuaded to yield herself to be corrupted, either for pleasure or for gain. 4.252. However, if a man light on a woman when she is alone, and forces her, where nobody was present to come to her assistance, let him only be put to death. Let him that hath corrupted a virgin not yet espoused marry her; but if the father of the damsel be not willing that she should be his wife, let him pay fifty shekels as the price of her prostitution. 4.253. He that desires to be divorced from his wife for any cause whatsoever, (and many such causes happen among men,) let him in writing give assurance that he will never use her as his wife any more; for by this means she may be at liberty to marry another husband, although before this bill of divorce be given, she is not to be permitted so to do: but if she be misused by him also, or if, when he is dead, her first husband would marry her again, it shall not be lawful for her to return to him. 4.254. If a woman’s husband die, and leave her without children, let his brother marry her, and let him call the son that is born to him by his brother’s name, and educate him as the heir of his inheritance, for this procedure will be for the benefit of the public, because thereby families will not fail, and the estate will continue among the kindred; and this will be for the solace of wives under their affliction, that they are to be married to the next relation of their former husbands. 4.255. But if the brother will not marry her, let the woman come before the senate, and protest openly that this brother will not admit her for his wife, but will injure the memory of his deceased brother, while she is willing to continue in the family, and to hear him children. And when the senate have inquired of him for what reason it is that he is averse to this marriage, whether he gives a bad or a good reason, the matter must come to this issue 4.256. That the woman shall loose the sandals of the brother, and shall spit in his face, and say, He deserves this reproachful treatment from her, as having injured the memory of the deceased. And then let him go away out of the senate, and bear this reproach upon him all his life long; and let her marry to whom she pleases, of such as seek her in marriage. 4.257. But now, if any man take captive, either a virgin, or one that hath been married, and has a mind to marry her, let him not be allowed to bring her to bed to him, or to live with her as his wife, before she hath her head shaven, and hath put on her mourning habit, and lamented her relations and friends that were slain in the battle 4.258. that by this means she may give vent to her sorrow for them, and after that may betake herself to feasting and matrimony; for it is good for him that takes a woman, in order to have children by her, to be complaisant to her inclinations, and not merely to pursue his own pleasure, while he hath no regard to what is agreeable to her. 4.259. But when thirty days are past, as the time of mourning, for so many are sufficient to prudent persons for lamenting the dearest friends, then let them proceed to the marriage; but in case when he hath satisfied his lust, he be too proud to retain her for his wife, let him not have it in his power to make her a slave, but let her go away whither she pleases, and have that privilege of a free woman. 7.342. He also gave orders, that when the temple should be once built, they should put the ark therein, with the holy vessels; and he assured them that they ought to have had a temple long ago, if their fathers had not been negligent of God’s commands, who had given it in charge, that when they had got the possession of this land, they should build him a temple. Thus did David discourse to the governors, and to his son. 16.179. 1. As for Herod, he had spent vast sums about the cities, both without and within his own kingdom; and as he had before heard that Hyrcanus, who had been king before him, had opened David’s sepulcher, and taken out of it three thousand talents of silver, and that there was a much greater number left behind, and indeed enough to suffice all his wants, he had a great while an intention to make the attempt; |
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19. Josephus Flavius, Jewish War, 7.348 (1st cent. CE - 1st cent. CE)
| 7.348. for whatsoever it be which the soul touches, that lives and flourishes; and from whatsoever it is removed, that withers away and dies; such a degree is there in it of immortality. |
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20. Mishnah, Makkot, 3.12 (1st cent. CE - 3rd cent. CE)
| 3.12. How do they lash him? His two hands are tied to a pillar on either side of it and the minister of the synagogue grabs his clothing, if they are torn, they are torn; if they are ripped open, they are ripped open, until he exposes the offender’s chest. And a stone is placed behind the offender, the minister of the synagogue stands on it, a strap of cowhide in his hands, doubled over into two, and redoubled, and two straps that rise and fall attached to it." |
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21. New Testament, 1 Thessalonians, 1.10, 5.9 (1st cent. CE - 1st cent. CE)
| 1.10. and to wait for his Son from heaven, whom he raised from the dead -- Jesus, who delivers us from the wrath to come. 5.9. For God didn't appoint us to wrath, but to the obtaining of salvation through our Lord Jesus Christ |
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22. New Testament, 2 Corinthians, 11.16-11.26 (1st cent. CE - 1st cent. CE)
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23. New Testament, Ephesians, 2.1-2.3, 2.5-2.9, 5.5-5.7 (1st cent. CE - 1st cent. CE)
| 2.1. You were made alive when you were dead in transgressions and sins 2.2. in which you once walked according to the course of this world, according to the prince of the powers of the air, the spirit who now works in the sons of disobedience; 2.3. among whom we also all once lived in the lust of our flesh, doing the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest. 2.5. even when we were dead through our trespasses, made us alive together with Christ (by grace you have been saved) 2.6. and raised us up with him, and made us to sit with him in the heavenly places in Christ Jesus 2.7. that in the ages to come he might show the exceeding riches of his grace in kindness toward us in Christ Jesus; 2.8. for by grace you have been saved through faith, and that not of yourselves; it is the gift of God 2.9. not of works, that no one would boast. 5.5. Know this for sure, that no sexually immoral person, nor unclean person, nor covetous man, who is an idolater, has any inheritance in the Kingdom of Christ and God. 5.6. Let no one deceive you with empty words. For because of these things, the wrath of God comes on the sons of disobedience. 5.7. Therefore don't be partakers with them. |
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24. New Testament, Romans, 2.5-2.8, 5.9, 7.5, 8.5-8.8 (1st cent. CE - 1st cent. CE)
| 2.5. But according to your hardness and unrepentant heart you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God; 2.6. who "will pay back to everyone according to their works: 2.7. to those who by patience in well-doing seek for glory and honor and incorruptibility, eternal life; 2.8. but to those who are self-seeking, and don't obey the truth, but obey unrighteousness, will be wrath and indignation 5.9. Much more then, being now justified by his blood, we will be saved from God's wrath through him. 7.5. For when we were in the flesh, the sinful passions which were through the law, worked in our members to bring forth fruit to death. 8.5. For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit. 8.6. For the mind of the flesh is death, but the mind of the Spirit is life and peace; 8.7. because the mind of the flesh is hostile towards God; for it is not subject to God's law, neither indeed can it be. 8.8. Those who are in the flesh can't please God. |
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25. New Testament, John, 9.22, 12.42, 16.2 (1st cent. CE - 1st cent. CE)
| 9.22. His parents said these things because they feared the Jews; for the Jews had already agreed that if any man would confess him as Christ, he would be put out of the synagogue. 12.42. Nevertheless even of the rulers many believed in him, but because of the Pharisees they didn't confess it, so that they wouldn't be put out of the synagogue 16.2. They will put you out of the synagogues. Yes, the time comes that whoever kills you will think that he offers service to God. |
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26. Tosefta, Hulin, 2.19-2.24 (1st cent. CE - 2nd cent. CE)
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27. Lucian, The Lover of Lies, 20 (2nd cent. CE - 2nd cent. CE)
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28. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
| 19b. נפנה לימינו כבשו פניהם בקרקע נפנה לשמאלו וכבשו פניהם בקרקע אמר להן שמעון בן שטח בעלי מחשבות אתם יבא בעל מחשבות ויפרע מכם מיד בא גבריאל וחבטן בקרקע ומתו באותה שעה אמרו מלך לא דן ולא דנין אותו לא מעיד ולא מעידין אותו:,לא חולץ ולא חולצין וכו': איני והאמר רב אשי אפילו למאן דאמר נשיא שמחל על כבודו כבודו מחול מלך שמחל על כבודו אין כבודו מחול שנאמר (דברים יז, טו) שום תשים עליך מלך שתהא אימתו עליך מצוה שאני:,ואין נושאין כו': תניא אמרו לו לר' יהודה נשים הראויות לו מבית המלך ומאי נינהו מירב ומיכל,שאלו תלמידיו את ר' יוסי היאך נשא דוד שתי אחיות בחייהן אמר להן מיכל אחר מיתת מירב נשאה ר' יהושע בן קרחה אומר קידושי טעות היו לו במירב שנאמר (שמואל ב ג, יד) תנה את אשתי את מיכל אשר ארסתי לי במאה ערלות פלשתים,מאי תלמודא אמר רב פפא מיכל אשתי ולא מירב אשתי,מאי קידושי טעות דכתיב (שמואל א יז, כה) והיה האיש אשר יכנו יעשרנו המלך עושר גדול וגו' אזל קטליה אמר לו מלוה אית לך גבאי והמקדש במלוה אינה מקודשת,אזל יהבה לעדריאל דכתיב (שמואל א יח, יט) ויהי בעת תת את מירב בת שאול לדוד וגו' א"ל אי בעית דאתן לך מיכל זיל אייתי לי מאה ערלות פלשתים אזל אייתי ליה א"ל מלוה ופרוטה אית לך גבאי,שאול סבר מלוה ופרוטה דעתיה אמלוה ודוד סבר מלוה ופרוטה דעתיה אפרוטה,ואיבעית אימא דכולי עלמא מלוה ופרוטה דעתיה אפרוטה שאול סבר לא חזו ולא מידי ודוד סבר חזו לכלבי ושונרי,ור' יוסי האי תנה את אשתי את מיכל מאי דריש ביה ר' יוסי לטעמיה דתניא רבי יוסי היה דורש מקראות מעורבין,כתיב (שמואל ב כא, ח) ויקח המלך את שני בני רצפה בת איה אשר ילדה לשאול את אדמוני ואת מפיבושת ואת חמשת בני מיכל אשר ילדה לעדריאל המחולתי וגו' וכי לעדריאל נתנה והלא לפלטי בן ליש נתנה דכתיב (שמואל א כה, מד) ושאול נתן את מיכל בתו אשת דוד לפלטי בן ליש וגו',אלא מקיש קידושי מירב לעדריאל לקידושי מיכל לפלטי מה קידושי מיכל לפלטי בעבירה אף קידושי מירב לעדריאל בעבירה,ור' יהושע בן קרחה נמי הכתיב את חמשת בני מיכל בת שאול אמר לך רבי יהושע וכי מיכל ילדה והלא מירב ילדה מירב ילדה ומיכל גידלה לפיכך נקראו על שמה ללמדך שכל המגדל יתום בתוך ביתו מעלה עליו הכתוב כאילו ילדו:,(חנינא קרא יוחנן ואשתו אלעזר וגאולה ושמואל בלימודי סימן): רבי חנינא אומר מהכא (רות ד, יז) ותקראנה לו השכנות שם לאמר יולד בן לנעמי וכי נעמי ילדה והלא רות ילדה אלא רות ילדה ונעמי גידלה לפיכך נקרא על שמה,רבי יוחנן אמר מהכא (דברי הימים א ד, יח) ואשתו היהודית ילדה את ירד אביגדור וגו' אלה בני בתיה בת פרעה אשר לקח (לו) מרד מרד זה כלב ולמה נקרא שמו מרד שמרד בעצת מרגלים וכי בתיה ילדה והלא יוכבד ילדה אלא יוכבד ילדה ובתיה גידלה לפיכך נקרא על שמה,רבי אלעזר אמר מהכא (תהלים עז, טז) גאלת בזרוע עמך בני יעקב ויוסף סלה וכי יוסף ילד והלא יעקב ילד אלא יעקב ילד ויוסף כילכל לפיכך נקראו על שמו,אמר רבי שמואל בר נחמני א"ר יונתן כל המלמד בן חבירו תורה מעלה עליו הכתוב כאילו ילדו שנאמר (במדבר ג, א) ואלה תולדות אהרן ומשה וכתיב ואלה שמות בני אהרן לומר לך אהרן ילד ומשה לימד לפיכך נקראו על שמו,(ישעיהו כט, כב) לכן כה אמר ה' אל בית יעקב אשר פדה את אברהם וכי היכן מצינו ביעקב שפדאו לאברהם אמר רב יהודה שפדאו מצער גידול בנים והיינו דכתיב (ישעיהו כט, כב) לא עתה יבוש יעקב וגו' לא עתה יבוש יעקב מאביו ולא עתה פניו יחוורו מאבי אביו,כתיב פלטי וכתיב פלטיאל אמר ר' יוחנן פלטי שמו ולמה נקרא שמו פלטיאל שפלטו אל מן העבירה מה עשה נעץ חרב בינו לבינה אמר כל העוסק בדבר זה ידקר בחרב זה,והכתיב (שמואל ב ג, טז) וילך אתה אישה שנעשה לה כאישה והכתיב (שמואל ב ג, טז) הלך ובכה על המצוה דאזיל מיניה עד בחורים שנעשו שניהם כבחורים שלא טעמו טעם ביאה,אמר רבי יוחנן תוקפו של יוסף ענוותנותו של בועז תוקפו של בועז ענוותנותו של פלטי בן ליש תוקפו של יוסף ענוותנותו של בועז דכתיב (רות ג, ח) ויהי בחצי הלילה ויחרד האיש וילפת מאי וילפת אמר רב שנעשה בשרו כראשי לפתות | 19b. Shimon ben Shataḥ bturned to his right.The judges bforced their faces to the groundout of fear and said nothing. bHe turned to his left, and they forced their faces to the groundand said nothing. bShimon ben Shataḥ said to them: You are masters of thoughts,enjoying your private thoughts, and not speaking. bMay the Master of thoughts,God, bcome and punish you. Immediately,the angel bGabriel came and struckthose judges bto the ground, and they died. At that moment,when they saw that the Sanhedrin does not have power to force the king to heed its instructions, the Sages bsaid: A king does not judgeothers bandothers bdo not judge him,and bhe does not testify andothers bdo not testify concerning him,due to the danger of the matter.,The mishna teaches that the king bdoes not perform iḥalitza /iwith his brother’s widow bandhis brother bdoes not perform iḥalitza /iwith his wife, and Rabbi Yehuda says that he may do so if he wishes. The Gemara challenges Rabbi Yehuda’s opinion: bIs that so? But doesn’t Rav Ashi say: Even according to the one who saysthat with regard to ba iNasiwho relinquishedthe bhonordue bhim, his honor is relinquished,nevertheless, with regard to ba king who relinquishedthe bhonordue bhim, his honor is not relinquished, as it is stated: “You shall set a king over you”(Deuteronomy 17:15), meaning bthat his fear should be upon you.The preservation of a king’s honor is mandated by the Torah. How could Rabbi Yehuda allow him to waive it? The Gemara answers: bA mitzva is different;a king is not disgraced if he relinquishes his honor to perform a mitzva.,The mishna teaches: bAnd no one may marrythe king’s widow, and Rabbi Yehuda says that a king may marry another king’s widow, as proven by King David, who was promised with regard to King Saul after his death: “And I have given you the house of your master and the wives of your master” (II Samuel 12:8). bIt is taughtin a ibaraita /i: The Sages bsaid to Rabbi Yehuda:The meaning of the verse is not that David married Saul’s widows, but that he married bwomen appropriate for him from the house of the king. And who are they? Merab and Michal,the daughters of Saul.,The Gemara relates a discussion about David’s marriage to Merab and Michal from a ibaraita( iTosefta /i, iSota11:9): bRabbi Yosei’s students asked him: How did David marry two sisters while they wereboth balive?Rabbi Yosei bsaid to them: He married Michalonly bafter the death of Merab,which is permitted. bRabbi Yehoshua ben Korḥa saysa different explanation: bHis betrothal to Merab was in errorand therefore void from the outset, and so Michal was permitted to him. This is bas it is statedin the words of King David to Saul’s son Ish-bosheth: b“Deliver me my wife Michal, whom I betrothed to me for one hundred foreskins of the Philistines”(II Samuel 3:14).,The Gemara asks: bWhatis bthebiblical bderivationhere? How does Rabbi Yehoshua ben Korḥa learn from this verse that King David’s betrothal to Merab was in error? bRav Pappa says:In the verse, David indicates: bMichalis bmy wife but Merabis bnot my wife. /b,The Gemara asks: bWhatcaused the betrothal between David and Merab to be ba mistaken betrothal?The Gemara responds: bAs it is writtenabout Israel’s war against the Philistines and Goliath: b“And it shall be that the man who kills him, the king will enrich him with great richesand will give him his daughter, and make his father’s house free in Israel” (I Samuel 17:25). David bwentand bkilledGoliath. King Saul bsaid to him: You have a loanin bmypossession, as I owe you the great wealth that I promised, though David had not given him an actual monetary loan. bAndthe ihalakhais that with regard to bone who betrothsa woman bbyforgiving ba loan, she is not betrothed,and therefore David’s betrothal of Merab did not take effect.,Saul bwentand bgaveMerab bto Adriel, as it is written: “But it came to pass at the time when Merab, Saul’s daughter, should have been given to David,that she was given to Adriel the Meholathite as a wife” (I Samuel 18:19). Saul bsaid toDavid: bIf you want me to give you Michal, go bring me one hundred foreskins of the Philistines(see I Samuel 18:25–27). David bwentand bbroughtSaul two hundred foreskins. Saul bsaid to him:Even though you brought the foreskins, the betrothal is not valid, as byou,David, bhave a loan andone iperuta /iin bmypossession, i.e., the wealth Saul owed him for slaying Goliath as well as the item of lesser monetary value, the foreskins of the Philistines.,Saul and David had a halakhic dispute on this point: bSaul reasonedthat in the case of one who betroths a woman bbyforgiving ba loan andgiving her one iperuta /i, his mindis focused bon the loanand not on the additional iperuta /i, and therefore the betrothal is not valid. bAnd David reasonedthat in the case of one who betroths a woman bbyforgiving ba loan andgiving her one iperuta /i, his mindis focused bon the iperuta /iand therefore the betrothal is valid., bAnd if you wish, sayinstead: bEveryonereasons that in the case of one who betroths a woman bbyforgiving ba loan andgiving her one iperuta /i, his mindis focused bon the iperuta /i. Saul reasonedthat foreskins of Philistines bare not fit for anypurpose and as such are worth not even one iperuta /i, and that consequently the betrothal did not take effect. bAnd David reasonedthat bthey are fit for dogs and catsas food and as such are worth at least one iperuta /i, and therefore the betrothal takes effect.,The Gemara asks: bAndaccording to bRabbi Yosei,who explains that David married Michal after the death of Merab, with regard to bthisverse: b“Deliver me my wife Michal”(II Samuel 3:14), bwhatdoes he bderive from it?The Gemara answers: bRabbi Yoseiconforms bto hisstandard line of breasoning, as it is taughtin a ibaraita( iTosefta /i, iSota11:8): bRabbi Yosei would derivemeaning from bmixed versesthat seem contradictory.,The iToseftacontinues. bIt is written: “But the king took the two sons of Rizpah, daughter of Aiah, whom she bore unto Saul, Armoni and Mephibosheth, and the five sons of Michal,daughter of Saul, bwhom she bore to Adriel,son of Barzillai bthe Meholathite”(II Samuel 21:8). bBut didSaul bgiveMichal bto Adriel? But didn’t he give her to Palti, son of Laish, as it is written: “Now Saul had given Michal his daughter, David’s wife, to Palti, son of Laish”(I Samuel 25:44)?,The iToseftacontinues: The first verse does not mean, then, that Michal married Adriel. bRather,the verse bcompares Merab’s betrothal to Adriel to Michal’s betrothal to Palti: Just as Michal’s betrothal to Paltiwas effected bin transgression,according to all opinions, since she was already married to David, bso, too, Merab’s betrothal to Adrielwas effected bin transgression,since according to ihalakhashe was betrothed to David.,The Gemara asks: bAndaccording to bRabbi Yehoshua ben Korḥa as well, isn’t it written: “And the five sons of Michal, daughter of Saul,whom she bore to Adriel” (II Samuel 21:8). bRabbi Yehoshuaben Korḥa could have bsaid to youto understand it this way: bAnd did Michal give birthto these children? bBut didn’t Merab give birthto them for Adriel? Rather, bMerab gave birthto them and died, band Michal raisedthem in her house. bTherefore,the children bwere called by her name, to teach you thatwith regard to banyone who raises an orphan in his house, the verse ascribes himcredit bas if he gave birth to him. /b,The Gemara presents ba mnemonicfor the following discussion: bḤanina called; Yoḥa and his wife; Elazar and redemption; and Shmuel in my studies. Rabbi Ḥanina says:Proof for the aforementioned statement can be derived bfrom here: “And the neighbors gave him a name, saying: There is a son born to Naomi”(Ruth 4:17). bAnd did Naomi give birthto the son? bBut didn’t Ruth give birthto him? bRather, Ruth gave birth and Naomi raisedhim. bTherefore, he was called by her name:“A son born to Naomi.”, bRabbi Yoḥa says:Proof for the aforementioned statement can be derived bfrom here: “And his wife Hajehudijah gave birth to Jered the father of Gedor,and Heber the father of Soco, and Jekuthiel the father of Zanoah, band these are the sons of Bithiah, daughter of Pharaoh, whom Mered took”(I Chronicles 4:18). bMered is Caleb, and why was his name called Mered? Because he rebelled [ imarad /i] against the counsel of the spies.And according to the midrash, Jered, Heber, and Jekuthiel all refer to Moses our teacher. bAnd did Bithiah give birthto Moses? bBut didn’t Jochebed give birthto him? bRather, Jochebed gave birthto him band Bithiah raisedhim. bTherefore, he was called by her nameas though she had given birth to him., bRabbi Elazar says:Proof for the aforementioned statement can be derived bfrom here: “You have with Your arm redeemed your people, the children of Jacob and Joseph, Selah”(Psalms 77:16). bAnd did Joseph sireall of the children of Israel? bBut didn’t Jacob sire them? Rather, Jacob siredthem band Joseph sustainedthem ficially. bTherefore, they were called by his name;all of Israel were called the children of Joseph., bRabbi Shmuel bar Naḥmani saysthat bRabbi Yonatan says: Anyone who teaches anotherperson’s bson Torah, the verse ascribes himcredit bas if he sired him, as it is stated: “Now these are the generations of Aaron and Moses”(Numbers 3:1), band it is writtenimmediately afterward: b“And these are the names of the sons of Aaron:Nadav the firstborn and Avihu, Eleazar, and Ithamar” (Numbers 3:2), but it does not mention the names of Moses’ children. This serves bto say to youthat bAaron siredhis children, bbut Moses taughtthem Torah. bTherefore,the children bwerealso bcalled by his name. /b,The Gemara cites another derivation connected to child-rearing: b“Therefore, so says the Lord to the house of Jacob, who redeemed Abraham;Jacob shall not now be ashamed, neither shall his face now wax pale” (Isaiah 29:22). bBut where have we foundany indication babout Jacob that he redeemed Abraham? Rav Yehuda says:It means bthat he redeemed him from the suffering of raising children,in that Abraham did not have twelve tribes and the resultant hardships involved in raising them, as Jacob did, as Jacob assumed the burden of raising the tribes of Israel. bAnd this is as it is written: “Jacob shall not now be ashamed,neither shall his face now wax pale,” meaning: b“Jacob shall not now be ashamed” before his father,and b“neither shall his face now wax pale” before his father’s father,since he took upon himself the role that they bore as well.,The Gemara cites a tradition with regard to Palti, son of Laish: bIt is writtenin one place b“Palti”(I Samuel 25:44), band it is writtenin another place b“Paltiel”(II Samuel 3:15). bRabbi Yoḥa says: Paltiwas bhisreal bname, and why was his name called Paltiel?To teach bthat God [ iEl] saved [ ipelato /i] him from the sin,by giving him the insight that he may not touch Michal, understanding that she was still David’s wife and therefore forbidden to him. bWhat did he do? He embedded a swordin the bed bbetween him and her,and bsaid: Anyone who engages in this matter,i.e., sexual intercourse, bshould be stabbed by this sword. /b,The Gemara challenges this: bBut isn’t it written: “And her husband went with her,weeping as he went, and followed her to Bahurim” (II Samuel 3:16), referring to Palti as Michal’s husband? The Gemara responds: This means bthat he became like a husband for herthrough his affection and concern for her. The Gemara counters: bBut isn’t it writtenin that very verse: b“weeping as he went”?If from the outset he thought that she was David’s wife, why was he crying? The Gemara responds: He was weeping babout the mitzva that left him,as from now on, he would receive no reward for restraining his desire. The end of the verse says that they went b“to Bahurim,”meaning bthat they both became like young men [ ibaḥurim /i]in bthat they did not taste sexual intercourseat all., bRabbi Yoḥa says: Joseph’s poweris the bhumility of Boaz,as Joseph is praised for showing strength with regard to an accomplishment that was insignificant for Boaz (see Genesis, chapter 39). Likewise, bBoaz’s poweris the bhumility of Palti, son of Laish,as Palti’s capacity for restraint was greater still. bJoseph’s poweris the bhumility of Boaz, as it is writtenabout Boaz: b“And it came to pass at midnight that the man was startled and turned himself,and behold, a woman lay at his feet” (Ruth 3:8). bWhatis the meaning of b“and turned himself [ ivayyilafet /i]”? Rav says:The meaning is bthat his flesh became like the heads of turnips [ ilefatot /i],his sexual organ hardening out of arousal, but even though Ruth was not married he refrained from engaging in intercourse with her; while Joseph had to exert more effort, despite the fact that Potiphar’s wife was married. |
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29. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE)
| 19b. מי איכא מידי דאנן לא מצינן למעבד ושלוחי דידן מצו עבדי הכי קאמרי ליה משביעין אנו עליך על דעתינו ועל דעת בית דין,הוא פורש ובוכה והן פורשין ובוכין וכו' הוא פורש ובוכה שחשדוהו צדוקי והם פורשין ובוכין דא"ר יהושע בן לוי כל החושד בכשרים לוקה בגופו,וכל כך למה שלא יתקן מבחוץ ויכניס כדרך שהצדוקין עושין,ת"ר מעשה בצדוקי אחד שהתקין מבחוץ והכניס ביציאתו היה שמח שמחה גדולה פגע בו אביו אמר לו בני אף על פי שצדוקין אנו מתיראין אנו מן הפרושים אמר לו כל ימי הייתי מצטער על המקרא הזה (ויקרא טז, ב) כי בענן אראה על הכפורת אמרתי מתי יבוא לידי ואקיימנו עכשיו שבא לידי לא אקיימנו,אמרו לא היו ימים מועטין עד שמת והוטל באשפה והיו תולעין יוצאין מחוטמו ויש אומרים ביציאתו ניגף דתני רבי חייא כמין קול נשמע בעזרה שבא מלאך וחבטו על פניו ונכנסו אחיו הכהנים ומצאו ככף רגל עגל בין כתפיו שנאמר (יחזקאל א, ז) ורגליהם רגל ישרה וכף רגליהם ככף רגל עגל,א"ר זכריה בן קבוטל וכו' מתני ליה רב חנן בר רבא לחייא בר רב קמיה דרב א"ר זכריה בן קפוטל ומחוי ליה רב בידיה קבוטל ונימא ליה מימר ק"ש הוה קרי,וכי האי גוונא מי שרי והא"ר יצחק בר שמואל בר מרתא הקורא את שמע לא ירמוז בעיניו ולא יקרוץ בשפתותיו ולא יורה באצבעותיו ותניא רבי אלעזר חסמא אומר הקורא את שמע ומרמז בעיניו ומקרץ בשפתותיו ומראה באצבעו עליו הכתוב אומר (ישעיהו מג, כב) ולא אותי קראת יעקב,לא קשיא הא בפרק ראשון הא בפרק שני,ת"ר (דברים ו, ז) ודברת בם בם ולא בתפלה ודברת בם בם יש לך רשות לדבר ולא בדברים אחרים,רבי אחא אומר ודברת בם עשה אותן קבע ואל תעשם עראי אמר רבא השח שיחת חולין עובר בעשה שנאמר ודברת בם בם ולא בדברים אחרים רב אחא בר יעקב אמר עובר בלאו שנאמר (קהלת א, ח) כל הדברים יגעים לא יוכל איש לדבר, big strongמתני׳ /strong /big בקש להתנמנם פרחי כהונה מכין לפניו באצבע צרדא ואומרים לו אישי כ"ג עמוד והפג אחת על הרצפה ומעסיקין אותו עד שיגיע זמן השחיטה, big strongגמ׳ /strong /big מאי צרדא אמר רב יהודה צרתה דדא מאי היא גודל מחוי רב הונא ואזל קלא בכולי בי רב,ואומרים לו אישי כ"ג הפג אחת על הרצפה וכו' אמר רב יצחק על חדת מאי היא אמרי ליה אחוי קידה,ומעסיקין אותו עד שיגיע זמן שחיטה (וכו') תנא לא היו מעסיקין אותו לא בנבל ולא בכנור אלא בפה ומה היו אומרין (תהלים קכז, א) אם ה' לא יבנה בית שוא עמלו בוניו בו,מיקירי ירושלים לא היו ישנין כל הלילה כדי שישמע כ"ג קול הברה ולא תהא שינה חוטפתו תניא אבא שאול אמר אף בגבולין היו עושין כן זכר למקדש אלא שהיו חוטאין,אמר אביי ואיתימא ר"נ בר יצחק תרגומא נהרדעא דא"ל אליהו לרב יהודה אחוה דרב סלא חסידא אמריתו אמאי לא אתי משיח והא האידנא יומא דכיפורי הוא ואבעול כמה בתולתא בנהרדעא אמר ליה הקב"ה מאי אמר אמר ליה | 19b. bis there any matter that we are unable to perform and our agents are able to perform?The role of the agent is to perform a task on behalf of the one who commissioned him. The agent cannot perform a task that the one who commissioned him is unable to perform. Since it is prohibited for Israelites to enter the priests’ courtyard and to perform the sacrificial rites, clearly the priests are not agents representing the Israelites. The language of the mishna in which the court Elders address the High Priest as their agent apparently contradicts that understanding. The Gemara answers: bThis is what they say to him: We administer an oath to you according to our understanding and the understanding of the court,cautioning him that he cannot rationalize violating the oath by claiming that he took the oath based on his own interpretation. He is bound by the understanding of the court. The mishna does not address the nature of the High Priest’s agency.,§ The mishna continues: After this oath, bhe would leavethem band cry and they would leavehim band cry.The Gemara explains: bHe turned aside and crieddue to the indignity bthat they suspected himof being ba Sadducee; and they turned aside and cried, as Rabbi Yehoshua ben Levi said: One who suspects the innocentof indiscretion bis afflicted in his body.The High Priest might in fact be beyond reproach and they may have suspected him falsely.,The Gemara asks: bAnd whywere the Elders bsoinsistent that the High Priest take an oath? The Gemara explains: So that bhe would not preparethe incense and light it boutsidein the Sanctuary, before entering the Holy of Holies, band bringthe coal pan with the incense already burning on it bintothe Holy of Holies bin the mannerthat bthe Sadducees did.Since the High Priest is alone inside the Sanctuary and there is no way to ascertain whether he is in fact performing the service in the proper manner, the Elders insisted that he take an oath to perform it according to their instructions., bThe Sages taughtin the iTosefta /i: There was ban incident involving acertain bSadduceewho was appointed as High Priest, bwho prepared the incense outsideand then bbroughtit into the Holy of Holies. bUpon his emergence he was overjoyedthat he had succeeded. bThe father ofthat Sadducee bmet him and said to him: My son, although we are Sadduceesand you performed the service in accordance with our opinion, bwe fear the Phariseesand do not actually implement that procedure in practice. The son bsaid to hisfather: bAll my days I have been troubled over this verse: “For I will appear in the cloud above the Ark cover”(Leviticus 16:2). The Sadducees interpreted this verse to mean that God will appear above the Ark cover, i.e., will enter the Holy of Holies, only after the incense cloud is already there. bI said: When willthe opportunity bbecome available to me, and I will fulfill itaccording to the Sadducee interpretation? bNow thatthe opportunity bhas become available to me,will bI not fulfill it? /b,The Sages bsaid: Noteven ba few dayspassed buntil he died and was laid out in the garbagedump, band worms were coming out of his nosein punishment for his actions. bAnd some saythat bhe was struckas soon bas he emergedfrom the Holy of Holies, bas Rabbi Ḥiyya taught: A type of sound was heard in theTemple bcourtyard, as an angel came and struck him in the face. And his fellow priests came into remove him from there band they found the likeness of a footprint of a calf between his shoulders.That is the mark left by an angel striking, bas it is statedwith regard to angels: b“And their feet were straight feet, and the sole of their feet was like the sole of a calf’s foot”(Ezekiel 1:7).,§ It was taught in the mishna that bRabbi Zekharya ben Kevutalsays: Many times I read before the High Priest from the book of Daniel. bRav Ḥa bar Rava taught this to Ḥiyya bar Rav before Ravin the following manner: bRabbi Zekharya bar Kefutal said, and Rav demonstrated with his handthat the name should be pronounced bKevutal.The Gemara asks: Why did Rav demonstrate his point with a gesture? bLet himsimply bsay it.The Gemara answers: Rav bwas reciting iShema /iat that moment and could not interrupt iShemaby speaking.,The Gemara asks: bAnd isinterrupting in a manner bof that sort,by gesturing, bpermittedduring iShema /i? bDidn’t Rabbi Yitzḥak bar Shmuel bar Marta say: One who is reciting iShemashould neither make allusions with his eyes, nor open and closehis mouth bwith his lipsto convey a message, bnor gesture with his fingers? And it was taughtin a ibaraitathat bRabbi Elazar Ḥisma says: Concerning one who recites iShemaand makes allusions with his eyes, or opens and closeshis mouth bwith his lips, or gestures with his fingers, the verse says: “And you did not call out to Me, O Jacob”(Isaiah 43:22). By signaling while reciting iShemahe behaves contemptuously toward God, and it is tantamount to not having recited iShemabefore Him. How, then, could Rav gesture while reading iShema /i?,The Gemara answers: This is bnot difficult. Thisprohibition to interrupt one’s recitation of iShemawith a gesture applies binthe course of reciting the bfirst paragraphof iShema /i, which is more fundamental; bthatcase where Rav gestured was binthe course of reciting the bsecond paragraphof iShema /i, where gesturing to convey a significant message is permitted.,Apropos interruptions in the course of reciting iShema /i, the Gemara cites a ibaraitain which bthe Sages taught:“And these words, which I command you this day, shall be upon your heart; and you shall teach them diligently unto your children, band you shall talk of themwhen you sit in your house, and when you walk by the way, and when you lie down, and when you arise” (Deuteronomy 6:6–7). This means that in the course bofreciting bthem,the study of Torah and the recitation of iShema /i, it is permitted to interrupt to state a significant matter, bbut notin the course bofreciting the iAmida bprayer,which may not be interrupted for any kind of speech. Another interpretation of the verse is: bAnd you shall talk of themis to emphasize that bit is permittedto interrupt iShema bto speak these mattersof Torah, but not to speak bother mattersthat may lead to levity., bRabbi Aḥa says: Talk of themmeans one must brender them,the words of Torah, ba permanentfixture, band not render them a temporaryexercise. bRava said: One who engages in idle chatterwithout Torah or any particular purpose bviolatesa bpositivecommandment, bas it is stated: And you shall talk of them;talk bof them and not of other matters. Rav Aḥa bar Ya’akov said:Furthermore, boneeven bviolates a negativecommandment, bas it is stated: “All these matters are wearisome; no man can ever state them”(Ecclesiastes 1:8). The phrase: No man can ever state them, is understood as a prohibition against engaging in idle chatter., strongMISHNA: /strong If the High Priest bsought to sleepat night, bthe young priestswould bsnap the middle [ itzerada /i] fingeragainst the thumb bbefore him, and theywould bsay to himevery so often: bMy Master, High Priest. Standfrom your bed band chillyourself bonce on the floorand overcome your drowsiness. bAnd theywould bengage himin various ways buntil the time would arrive to slaughter thedaily offering., strongGEMARA: /strong The Gemara asks: bWhatis the itzerada /ifinger mentioned in the mishna? bRav Yehuda said: It is the rival [ itzara /i] of that [ ida /i]one. Which finger bis it? iTzeradais the rival of bthe thumb;it is the middle finger. The middle finger would be strongly positioned against the thumb, and when one separates them, the finger hits the palm, creating a sound. bRav Huna demonstratedthe loud noise that could be achieved by snapping with the middle finger, and bthe sound traveled throughout Rav’s study hall.The sound created was loud enough to keep the High Priest awake.,It was taught in the mishna that bthey said to him: My Master, High Priest.Stand from your bed and bchillyourself bonce on the floorand overcome your drowsiness. bRav Yitzḥak saidthat they said to the High Priest: bIntroduce something new.The Gemara asks: bWhat is itthat they asked him to introduce? bThey say to him: Demonstratehow to perform the ceremonial bbowing[ikidda /i].This was a form of bowing that was difficult to perform, in which the High Priest was expert. The thought was that the exercise would keep him awake.,The mishna continues: bAnd theywould bengage himin different ways buntil the time to slaughter thedaily offering bwould arrive.It was btaught: They would not occupy him with a harp or a lyre,which may not be played on a Festival, bbutwould sing bwiththeir bmouths. And what would they say?They would say this verse: b“Unless the Lord builds the house, its builders labor in vain on it;unless the Lord watches over the city, the watchman keeps vigil in vain” (Psalms 127:1). The message to the High Priest was that his service must be performed for the sake of Heaven for it to be accepted by God; otherwise his efforts would be in vain.,The Gemara relates that bthe prominentmen bof Jerusalem would not sleep the entire nightbut instead engaged in Torah study, bso thatthe bHigh Priest would hearthe bsound of noisein the city band sleep would not overcome himin the silence of the sleeping city. bIt was taughtin a ibaraitathat bAbba Shaul said: They would do so even in the outlying areasand stay awake all night bin acknowledgment of the Temple; however,the result was bthat they would sin,as the men and women would participate in games together to pass the time, leading to transgression., bAbaye said, and some sayit was bRav Naḥman bar Yitzḥakwho said: bInterpretthat statement as referring to bNeharde’a, as Elijahthe Prophet bsaid to Rav Yehuda, brotherof bRav Salla Ḥasida: You have saidand wondered: bWhy has the Messiah not come?Why is that surprising? bIsn’t today Yom Kippur, and relations were had with several virgins in Neharde’a,as the men and women stayed awake all night and that led to promiscuity? Rav Yehuda bsaid to him: What did the Holy One, Blessed be He, sayabout those sins committed by the Jewish people? bHe said:This is what God said: |
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30. Eusebius of Caesarea, Ecclesiastical History, 5.28.12 (3rd cent. CE - 4th cent. CE)
| 5.28.12. But as he paid little regard to the visions, because he was ensnared by the first position among them and by that shameful covetousness which destroys a great many, he was scourged by holy angels, and punished severely through the entire night. Thereupon having risen in the morning, he put on sackcloth and covered himself with ashes, and with great haste and tears he fell down before Zephyrinus, the bishop, rolling at the feet not only of the clergy, but also of the laity; and he moved with his tears the compassionate Church of the merciful Christ. And though he used much supplication, and showed the welts of the stripes which he had received, yet scarcely was he taken back into communion. |
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