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Tiresias: The Ancient Mediterranean Religions Source Database



6289
Hebrew Bible, Jeremiah, 50.29


הַשְׁמִיעוּ אֶל־בָּבֶל רַבִּים כָּל־דֹּרְכֵי קֶשֶׁת חֲנוּ עָלֶיהָ סָבִיב אַל־יְהִי־[לָהּ] פְּלֵטָה שַׁלְּמוּ־לָהּ כְּפָעֳלָהּ כְּכֹל אֲשֶׁר עָשְׂתָה עֲשׂוּ־לָהּ כִּי אֶל־יְהוָה זָדָה אֶל־קְדוֹשׁ יִשְׂרָאֵל׃Call together the archers against Babylon, All them that bend the bow; Encamp against her round about, Let none thereof escape; Recompense her according to her work, According to all that she hath done, do unto her: For she hath been arrogant against the LORD, Against the Holy One of Israel. .


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

29 results
1. Hebrew Bible, Deuteronomy, 32.41, 32.43 (9th cent. BCE - 3rd cent. BCE)

32.41. אִם־שַׁנּוֹתִי בְּרַק חַרְבִּי וְתֹאחֵז בְּמִשְׁפָּט יָדִי אָשִׁיב נָקָם לְצָרָי וְלִמְשַׂנְאַי אֲשַׁלֵּם׃ 32.43. הַרְנִינוּ גוֹיִם עַמּוֹ כִּי דַם־עֲבָדָיו יִקּוֹם וְנָקָם יָשִׁיב לְצָרָיו וְכִפֶּר אַדְמָתוֹ עַמּוֹ׃ 32.41. If I whet My glittering sword, And My hand take hold on judgment; I will render vengeance to Mine adversaries, And will recompense them that hate Me." 32.43. Sing aloud, O ye nations, of His people; For He doth avenge the blood of His servants, And doth render vengeance to His adversaries, And doth make expiation for the land of His people."
2. Hebrew Bible, Exodus, 10.5 (9th cent. BCE - 3rd cent. BCE)

10.5. וְכִסָּה אֶת־עֵין הָאָרֶץ וְלֹא יוּכַל לִרְאֹת אֶת־הָאָרֶץ וְאָכַל אֶת־יֶתֶר הַפְּלֵטָה הַנִּשְׁאֶרֶת לָכֶם מִן־הַבָּרָד וְאָכַל אֶת־כָּל־הָעֵץ הַצֹּמֵחַ לָכֶם מִן־הַשָּׂדֶה׃ 10.5. and they shall cover the face of the earth, that one shall not be able to see the earth; and they shall eat the residue of that which is escaped, which remaineth unto you from the hail, and shall eat every tree which groweth for you out of the field;"
3. Hebrew Bible, Genesis, 1.26-1.28 (9th cent. BCE - 3rd cent. BCE)

1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 1.28. וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃ 1.26. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’" 1.27. And God created man in His own image, in the image of God created He him; male and female created He them." 1.28. And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’"
4. Hebrew Bible, Hosea, 11.9 (9th cent. BCE - 3rd cent. BCE)

11.9. לֹא אֶעֱשֶׂה חֲרוֹן אַפִּי לֹא אָשׁוּב לְשַׁחֵת אֶפְרָיִם כִּי אֵל אָנֹכִי וְלֹא־אִישׁ בְּקִרְבְּךָ קָדוֹשׁ וְלֹא אָבוֹא בְּעִיר׃ 11.9. I will not execute the fierceness of Mine anger, I will not return to destroy Ephraim; For I am God, and not man, The Holy One in the midst of thee; And I will not come in fury."
5. Hebrew Bible, Job, 6.10, 34.11 (9th cent. BCE - 3rd cent. BCE)

34.11. כִּי פֹעַל אָדָם יְשַׁלֶּם־לוֹ וּכְאֹרַח אִישׁ יַמְצִאֶנּוּ׃ 6.10. Then should I yet have comfort; yea, I would exult in pain, though He spare not; For I have not denied the words of the Holy One." 34.11. For the work of a man will He requite unto him, And cause every man to find according to his ways."
6. Hebrew Bible, Leviticus, 18.4, 26.25 (9th cent. BCE - 3rd cent. BCE)

18.4. אֶת־מִשְׁפָּטַי תַּעֲשׂוּ וְאֶת־חֻקֹּתַי תִּשְׁמְרוּ לָלֶכֶת בָּהֶם אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 26.25. וְהֵבֵאתִי עֲלֵיכֶם חֶרֶב נֹקֶמֶת נְקַם־בְּרִית וְנֶאֱסַפְתֶּם אֶל־עָרֵיכֶם וְשִׁלַּחְתִּי דֶבֶר בְּתוֹכְכֶם וְנִתַּתֶּם בְּיַד־אוֹיֵב׃ 18.4. Mine ordices shall ye do, and My statutes shall ye keep, to walk therein: I am the LORD your God." 26.25. And I will bring a sword upon you, that shall execute the vengeance of the covet; and ye shall be gathered together within your cities; and I will send the pestilence among you; and ye shall be delivered into the hand of the enemy."
7. Hebrew Bible, Nahum, 1.2 (9th cent. BCE - 3rd cent. BCE)

1.2. אֵל קַנּוֹא וְנֹקֵם יְהוָה נֹקֵם יְהוָה וּבַעַל חֵמָה נֹקֵם יְהוָה לְצָרָיו וְנוֹטֵר הוּא לְאֹיְבָיו׃ 1.2. The LORD is a jealous and avenging God, The LORD avengeth and is full of wrath; The LORD taketh vengeance on His adversaries, And He reserveth wrath for His enemies."
8. Hebrew Bible, Proverbs, 24.12 (9th cent. BCE - 3rd cent. BCE)

24.12. כִּי־תֹאמַר הֵן לֹא־יָדַעְנוּ זֶה הֲ‍לֹא־תֹכֵן לִבּוֹת הוּא־יָבִין וְנֹצֵר נַפְשְׁךָ הוּא יֵדָע וְהֵשִׁיב לְאָדָם כְּפָעֳלוֹ׃ 24.12. If thou sayest: ‘Behold, we knew not this’, Doth not He that weigheth the hearts consider it? And He that keepeth thy soul, doth not He know it? And shall not He render to every man according to his works?"
9. Hebrew Bible, Psalms, 27.4, 28.4, 89.18, 94.1 (9th cent. BCE - 3rd cent. BCE)

27.4. אַחַת שָׁאַלְתִּי מֵאֵת־יְהוָה אוֹתָהּ אֲבַקֵּשׁ שִׁבְתִּי בְּבֵית־יְהוָה כָּל־יְמֵי חַיַּי לַחֲזוֹת בְּנֹעַם־יְהוָה וּלְבַקֵּר בְּהֵיכָלוֹ׃ 28.4. תֶּן־לָהֶם כְּפָעֳלָם וּכְרֹעַ מַעַלְלֵיהֶם כְּמַעֲשֵׂה יְדֵיהֶם תֵּן לָהֶם הָשֵׁב גְּמוּלָם לָהֶם׃ 89.18. כִּי־תִפְאֶרֶת עֻזָּמוֹ אָתָּה וּבִרְצֹנְךָ תרים [תָּרוּם] קַרְנֵנוּ׃ 94.1. אֵל־נְקָמוֹת יְהוָה אֵל נְקָמוֹת הוֹפִיַע׃ 94.1. הֲיֹסֵר גּוֹיִם הֲלֹא יוֹכִיחַ הַמְלַמֵּד אָדָם דָּעַת׃ 27.4. One thing have I asked of the LORD, that will I seek after: That I may dwell in the house of the LORD all the days of my life, To behold the graciousness of the LORD, and to visit early in His temple." 28.4. Give them according to their deeds, and according to the evil of their endeavours; Give them after the work of their hands; Render to them their desert." 89.18. For Thou art the glory of their strength; And in Thy favour our horn is exalted." 94.1. O LORD, Thou God to whom vengeance belongeth, Thou God to whom vengeance belongeth, shine forth."
10. Hebrew Bible, 2 Kings, 19.22 (8th cent. BCE - 5th cent. BCE)

19.22. אֶת־מִי חֵרַפְתָּ וְגִדַּפְתָּ וְעַל־מִי הֲרִימוֹתָ קּוֹל וַתִּשָּׂא מָרוֹם עֵינֶיךָ עַל־קְדוֹשׁ יִשְׂרָאֵל׃ 19.22. Whom hast thou taunted and Blasphemed? And against whom hast thou exalted thy voice? Yea, thou hast lifted up thine eyes on high, Even against the Holy One of Israel!"
11. Hebrew Bible, Habakkuk, 1.12, 3.3 (8th cent. BCE - 6th cent. BCE)

1.12. הֲלוֹא אַתָּה מִקֶּדֶם יְהוָה אֱלֹהַי קְדֹשִׁי לֹא נָמוּת יְהוָה לְמִשְׁפָּט שַׂמְתּוֹ וְצוּר לְהוֹכִיחַ יְסַדְתּוֹ׃ 3.3. אֱלוֹהַ מִתֵּימָן יָבוֹא וְקָדוֹשׁ מֵהַר־פָּארָן סֶלָה כִּסָּה שָׁמַיִם הוֹדוֹ וּתְהִלָּתוֹ מָלְאָה הָאָרֶץ׃ 1.12. Art not Thou from everlasting, O LORD my God, my Holy One? We shall not die. O LORD, Thou hast ordained them for judgment, And Thou, O Rock, hast established them for correction. ." 3.3. God cometh from Teman, And the Holy One from mount Paran. Selah His glory covereth the heavens, And the earth is full of His praise."
12. Hebrew Bible, Isaiah, 1.4, 3.11, 5.24, 10.20, 12.6, 29.19, 30.15, 31.1, 35.4, 37.23, 40.25, 41.14, 41.20, 43.3, 43.14-43.15, 45.11, 47.4, 49.7, 54.5, 55.5, 59.18, 60.9, 60.14, 61.2 (8th cent. BCE - 5th cent. BCE)

1.4. הוֹי גּוֹי חֹטֵא עַם כֶּבֶד עָוֺן זֶרַע מְרֵעִים בָּנִים מַשְׁחִיתִים עָזְבוּ אֶת־יְהוָה נִאֲצוּ אֶת־קְדוֹשׁ יִשְׂרָאֵל נָזֹרוּ אָחוֹר׃ 3.11. אוֹי לְרָשָׁע רָע כִּי־גְמוּל יָדָיו יֵעָשֶׂה לּוֹ׃ 5.24. לָכֵן כֶּאֱכֹל קַשׁ לְשׁוֹן אֵשׁ וַחֲשַׁשׁ לֶהָבָה יִרְפֶּה שָׁרְשָׁם כַּמָּק יִהְיֶה וּפִרְחָם כָּאָבָק יַעֲלֶה כִּי מָאֲסוּ אֵת תּוֹרַת יְהוָה צְבָאוֹת וְאֵת אִמְרַת קְדוֹשׁ־יִשְׂרָאֵל נִאֵצוּ׃ 12.6. צַהֲלִי וָרֹנִּי יוֹשֶׁבֶת צִיּוֹן כִּי־גָדוֹל בְּקִרְבֵּךְ קְדוֹשׁ יִשְׂרָאֵל׃ 29.19. וְיָסְפוּ עֲנָוִים בַּיהוָה שִׂמְחָה וְאֶבְיוֹנֵי אָדָם בִּקְדוֹשׁ יִשְׂרָאֵל יָגִילוּ׃ 30.15. כִּי כֹה־אָמַר אֲדֹנָי יְהוִה קְדוֹשׁ יִשְׂרָאֵל בְּשׁוּבָה וָנַחַת תִּוָּשֵׁעוּן בְּהַשְׁקֵט וּבְבִטְחָה תִּהְיֶה גְּבוּרַתְכֶם וְלֹא אֲבִיתֶם׃ 31.1. הוֹי הַיֹּרְדִים מִצְרַיִם לְעֶזְרָה עַל־סוּסִים יִשָּׁעֵנוּ וַיִּבְטְחוּ עַל־רֶכֶב כִּי רָב וְעַל פָּרָשִׁים כִּי־עָצְמוּ מְאֹד וְלֹא שָׁעוּ עַל־קְדוֹשׁ יִשְׂרָאֵל וְאֶת־יְהוָה לֹא דָרָשׁוּ׃ 35.4. אִמְרוּ לְנִמְהֲרֵי־לֵב חִזְקוּ אַל־תִּירָאוּ הִנֵּה אֱלֹהֵיכֶם נָקָם יָבוֹא גְּמוּל אֱלֹהִים הוּא יָבוֹא וְיֹשַׁעֲכֶם׃ 37.23. אֶת־מִי חֵרַפְתָּ וְגִדַּפְתָּ וְעַל־מִי הֲרִימוֹתָה קּוֹל וַתִּשָּׂא מָרוֹם עֵינֶיךָ אֶל־קְדוֹשׁ יִשְׂרָאֵל׃ 40.25. וְאֶל־מִי תְדַמְּיוּנִי וְאֶשְׁוֶה יֹאמַר קָדוֹשׁ׃ 41.14. אַל־תִּירְאִי תּוֹלַעַת יַעֲקֹב מְתֵי יִשְׂרָאֵל אֲנִי עֲזַרְתִּיךְ נְאֻם־יְהוָה וְגֹאֲלֵךְ קְדוֹשׁ יִשְׂרָאֵל׃ 43.3. כִּי אֲנִי יְהוָה אֱלֹהֶיךָ קְדוֹשׁ יִשְׂרָאֵל מוֹשִׁיעֶךָ נָתַתִּי כָפְרְךָ מִצְרַיִם כּוּשׁ וּסְבָא תַּחְתֶּיךָ׃ 43.14. כֹּה־אָמַר יְהוָה גֹּאַלְכֶם קְדוֹשׁ יִשְׂרָאֵל לְמַעַנְכֶם שִׁלַּחְתִּי בָבֶלָה וְהוֹרַדְתִּי בָרִיחִים כֻּלָּם וְכַשְׂדִּים בָּאֳנִיּוֹת רִנָּתָם׃ 43.15. אֲנִי יְהוָה קְדוֹשְׁכֶם בּוֹרֵא יִשְׂרָאֵל מַלְכְּכֶם׃ 45.11. כֹּה־אָמַר יְהוָה קְדוֹשׁ יִשְׂרָאֵל וְיֹצְרוֹ הָאֹתִיּוֹת שְׁאָלוּנִי עַל־בָּנַי וְעַל־פֹּעַל יָדַי תְּצַוֻּנִי׃ 47.4. גֹּאֲלֵנוּ יְהוָה צְבָאוֹת שְׁמוֹ קְדוֹשׁ יִשְׂרָאֵל׃ 49.7. כֹּה אָמַר־יְהוָה גֹּאֵל יִשְׂרָאֵל קְדוֹשׁוֹ לִבְזֹה־נֶפֶשׁ לִמְתָעֵב גּוֹי לְעֶבֶד מֹשְׁלִים מְלָכִים יִרְאוּ וָקָמוּ שָׂרִים וְיִשְׁתַּחֲוּוּ לְמַעַן יְהוָה אֲשֶׁר נֶאֱמָן קְדֹשׁ יִשְׂרָאֵל וַיִּבְחָרֶךָּ׃ 54.5. כִּי בֹעֲלַיִךְ עֹשַׂיִךְ יְהוָה צְבָאוֹת שְׁמוֹ וְגֹאֲלֵךְ קְדוֹשׁ יִשְׂרָאֵל אֱלֹהֵי כָל־הָאָרֶץ יִקָּרֵא׃ 55.5. הֵן גּוֹי לֹא־תֵדַע תִּקְרָא וְגוֹי לֹא־יְדָעוּךָ אֵלֶיךָ יָרוּצוּ לְמַעַן יְהוָה אֱלֹהֶיךָ וְלִקְדוֹשׁ יִשְׂרָאֵל כִּי פֵאֲרָךְ׃ 59.18. כְּעַל גְּמֻלוֹת כְּעַל יְשַׁלֵּם חֵמָה לְצָרָיו גְּמוּל לְאֹיְבָיו לָאִיִּים גְּמוּל יְשַׁלֵּם׃ 60.9. כִּי־לִי אִיִּים יְקַוּוּ וָאֳנִיּוֹת תַּרְשִׁישׁ בָּרִאשֹׁנָה לְהָבִיא בָנַיִךְ מֵרָחוֹק כַּסְפָּם וּזְהָבָם אִתָּם לְשֵׁם יְהוָה אֱלֹהַיִךְ וְלִקְדוֹשׁ יִשְׂרָאֵל כִּי פֵאֲרָךְ׃ 60.14. וְהָלְכוּ אֵלַיִךְ שְׁחוֹחַ בְּנֵי מְעַנַּיִךְ וְהִשְׁתַּחֲווּ עַל־כַּפּוֹת רַגְלַיִךְ כָּל־מְנַאֲצָיִךְ וְקָרְאוּ לָךְ עִיר יְהוָה צִיּוֹן קְדוֹשׁ יִשְׂרָאֵל׃ 61.2. לִקְרֹא שְׁנַת־רָצוֹן לַיהוָה וְיוֹם נָקָם לֵאלֹהֵינוּ לְנַחֵם כָּל־אֲבֵלִים׃ 1.4. Ah sinful nation, A people laden with iniquity, A seed of evil-doers, Children that deal corruptly; They have forsaken the LORD, They have contemned the Holy One of Israel, They are turned away backward." 3.11. Woe unto the wicked! it shall be ill with him; For the work of his hands shall be done to him." 5.24. Therefore as the tongue of fire devoureth the stubble, And as the chaff is consumed in the flame, So their root shall be as rottenness, And their blossom shall go up as dust; Because they have rejected the law of the LORD of hosts, And contemned the word of the Holy One of Israel." 10.20. And it shall come to pass in that day, That the remt of Israel, And they that are escaped of the house of Jacob, Shall no more again stay upon him that smote them; But shall stay upon the LORD, the Holy One of Israel, in truth." 12.6. Cry aloud and shout, thou inhabitant of Zion, For great is the Holy One of Israel in the midst of thee.’" 29.19. The humble also shall increase their joy in the LORD, and the neediest among men shall exult in the Holy One of Israel." 30.15. For thus said the Lord GOD, the Holy One of Israel: In sitting still and rest shall ye be saved, in quietness and in confidence shall be your strength; And ye would not." 31.1. Woe to them that go down to Egypt for help, And rely on horses, And trust in chariots, because they are many, And in horsemen, because they are exceeding mighty; But they look not unto the Holy One of Israel, Neither seek the LORD!" 35.4. Say to them that are of a fearful heart: ‘Be strong, fear not’; Behold, your God will come with vengeance, With the recompense of God He will come and save you." 37.23. Whom hast thou taunted and blasphemed? And against whom hast thou exalted thy voice? Yea, thou hast lifted up thine eyes on high, Even against the Holy One of Israel!" 40.25. To whom then will ye liken Me, that I should be equal? Saith the Holy One." 41.14. Fear not, thou worm Jacob, And ye men of Israel; I help thee, saith the LORD, And thy Redeemer, the Holy One of Israel." 41.20. That they may see, and know, And consider, and understand together, That the hand of the LORD hath done this, And the Holy One of Israel hath created it." 43.3. For I am the LORD thy God, The Holy One of Israel, thy Saviour; I have given Egypt as thy ransom, Ethiopia and Seba for thee." 43.14. Thus saith the LORD, your Redeemer, The Holy One of Israel: For your sake I have sent to Babylon, And I will bring down all of them as fugitives, even the Chaldeans, in the ships of their shouting." 43.15. I am the LORD, your Holy One, The Creator of Israel, your King." 45.11. Thus saith the LORD, The Holy One of Israel, and his Maker: Ask Me of the things that are to come; Concerning My sons, and concerning the work of My hands, command ye Me." 47.4. Our Redeemer, the LORD of hosts is His name, The Holy One of Israel." 49.7. Thus saith the LORD, The Redeemer of Israel, his Holy One, To him who is despised of men, To him who is abhorred of nations, To a servant of rulers: Kings shall see and arise, Princes, and they shall prostrate themselves; Because of the LORD that is faithful, Even the Holy One of Israel, who hath chosen thee." 54.5. For thy Maker is thy husband, The LORD of hosts is His name; And the Holy One of Israel is thy Redeemer, The God of the whole earth shall He be called." 55.5. Behold, thou shalt call a nation that thou knowest not, And a nation that knew not thee shall run unto thee; Because of the LORD thy God, And for the Holy One of Israel, for He hath glorified thee." 59.18. According to their deeds, accordingly He will repay, Fury to His adversaries, recompense to His enemies; To the islands He will repay recompense." 60.9. Surely the isles shall wait for Me, And the ships of Tarshish first, To bring thy sons from far, Their silver and their gold with them, For the name of the LORD thy God, And for the Holy One of Israel, because He hath glorified thee." 60.14. And the sons of them that afflicted thee Shall come bending unto thee, And all they that despised thee shall bow down At the soles of thy feet; And they shall call thee The city of the LORD, The Zion of the Holy One of Israel." 61.2. To proclaim the year of the LORD’S good pleasure, And the day of vengeance of our God; To comfort all that mourn;"
13. Hebrew Bible, Jeremiah, 25.14 (8th cent. BCE - 5th cent. BCE)

25.14. כִּי עָבְדוּ־בָם גַּם־הֵמָּה גּוֹיִם רַבִּים וּמְלָכִים גְּדוֹלִים וְשִׁלַּמְתִּי לָהֶם כְּפָעֳלָם וּכְמַעֲשֵׂה יְדֵיהֶם׃ 25.14. For many nations and great kings shall make bondmen of them also; and I will recompense them according to their deeds, and according to the work of their own hands."
14. Anon., 1 Enoch, 95.3, 95.6-95.7, 97.10, 98.15, 99.1, 99.9, 99.11, 100.7, 103.14, 104.9 (3rd cent. BCE - 2nd cent. BCE)

95.3. Fear not the sinners, ye righteous; For again will the Lord deliver them into your hands, That ye may execute judgement upon them according to your desires. 95.6. Woe to you, lying witnesses, And to those who weigh out injustice, For suddenly shall ye perish. 95.7. Woe to you, sinners, for ye persecute the righteous; For ye shall be delivered up and persecuted because of injustice, And heavy shall its yoke be upon you. 99.1. Woe to you who work godlessness, And glory in lying and extol them: Ye shall perish, and no happy life shall be yours. 99.1. But in those days blessed are all they who accept the words of wisdom, and understand them, And observe the paths of the Most High, and walk in the path of His righteousness, And become not godless with the godless; For they shall be saved. 99.9. Through these they shall become godless and fearful; For they shall have wrought all their work in a lie, And shall have worshiped a stone: Therefore in an instant shall they perish. 99.11. Woe to you who spread evil to your neighbours; For you shall be slain in Sheol. 100.7. 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. 103.14. And are complained to the rulers in our tribulation, And cried out against those who devoured us, But they did not attend to our cries And would not hearken to our voice. 104.9. day and night, see all your sins. Be not godless in your hearts, and lie not and alter not the words of uprightness, nor charge with lying the words of the Holy Great One, nor take account of your
15. Anon., Psalms of Solomon, 2.3, 2.34, 17.8 (2nd cent. BCE - 1st cent. BCE)

16. Septuagint, 1 Maccabees, 14.36 (2nd cent. BCE - 2nd cent. BCE)

14.36. And in his days things prospered in his hands, so that the Gentiles were put out of the country, as were also the men in the city of David in Jerusalem, who had built themselves a citadel from which they used to sally forth and defile the environs of the sanctuary and do great damage to its purity.
17. Septuagint, Ecclesiasticus (Siracides), 4.14, 16.12, 16.34, 23.9, 35.24, 43.10, 47.8, 48.20 (2nd cent. BCE - 2nd cent. BCE)

4.14. Those who serve her will minister to the Holy One;the Lord loves those who love her. 16.12. As great as his mercy, so great is also his reproof;he judges a man according to his deeds. 47.8. In all that he did he gave thanks to the Holy One, the Most High, with ascriptions of glory;he sang praise with all his heart,and he loved his Maker.
18. Septuagint, Judith, 8.35 (2nd cent. BCE - 0th cent. CE)

8.35. Uzziah and the rulers said to her, "Go in peace, and may the Lord God go before you, to take revenge upon our enemies.
19. Septuagint, Wisdom of Solomon, 1.8-1.9, 2.3, 2.16, 4.14, 16.12, 17.8, 47.8, 48.20 (2nd cent. BCE - 1st cent. BCE)

1.8. therefore no one who utters unrighteous things will escape notice,and justice, when it punishes, will not pass him by. 1.9. For inquiry will be made into the counsels of an ungodly man,and a report of his words will come to the Lord,to convict him of his lawless deeds; 2.3. When it is extinguished, the body will turn to ashes,and the spirit will dissolve like empty air. 2.16. We are considered by him as something base,and he avoids our ways as unclean;he calls the last end of the righteous happy,and boasts that God is his father. 4.14. for his soul was pleasing to the Lord,therefore he took him quickly from the midst of wickedness. 16.12. For neither herb nor poultice cured them,but it was thy word, O Lord, which heals all men. 17.8. For those who promised to drive off the fears and disorders of a sick soul were sick themselves with ridiculous fear.
20. Anon., The Life of Adam And Eve, 29.4 (1st cent. CE - 5th cent. CE)

21. New Testament, 1 Peter, 1.17, 3.9 (1st cent. CE - 1st cent. CE)

1.17. If you call on him as Father, who without respect of persons judges according to each man's work, pass the time of your living as strangers here in reverent fear: 3.9. not rendering evil for evil, or reviling for reviling; but instead blessing; knowing that to this were you called, that you may inherit a blessing.
22. New Testament, 1 Thessalonians, 5.15 (1st cent. CE - 1st cent. CE)

5.15. See that no one returns evil for evil to anyone, but always follow after that which is good, for one another, and for all.
23. New Testament, Apocalypse, 3.8, 6.10, 11.18, 14.10, 18.4-18.5, 18.21-18.22, 19.2, 22.12 (1st cent. CE - 1st cent. CE)

3.8. I know your works (behold, I have set before you an open door, which no one can shut), that you have a little power, and kept my word, and didn't deny my name. 6.10. They cried with a loud voice, saying, "How long, Master, the holy and true, do you not judge and avenge our blood on those who dwell on the earth? 11.18. The nations were angry, and your wrath came, as did the time for the dead to be judged, and to give your servants the prophets, their reward, as well as the saints, and those who fear your name, the small and the great; and to destroy those who destroy the earth. 14.10. he also will drink of the wine of the wrath of God, which is prepared unmixed in the cup of his anger. He will be tormented with fire and sulfur in the presence of the holy angels, and in the presence of the Lamb. 18.4. I heard another voice from heaven, saying, "Come forth, my people, out of her, that you have no participation in her sins, and that you don't receive of her plagues 18.5. for her sins have reached to the sky, and God has remembered her iniquities. 18.21. A mighty angel took up a stone like a great millstone and cast it into the sea, saying, "Thus with violence will Babylon, the great city, be thrown down, and will be found no more at all. 18.22. The voice of harpers and minstrels and flute players and trumpeters will be heard no more at all in you. No craftsman, of whatever craft, will be found any more at all in you. The sound of a mill will be heard no more at all in you. 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. 22.12. Behold, I come quickly. My reward is with me, to repay to each man according to his work.
24. New Testament, Romans, 2.6, 8.13, 12.17-12.20 (1st cent. CE - 1st cent. CE)

2.6. who "will pay back to everyone according to their works: 8.13. For if you live after the flesh, you must die; but if by the Spirit you put to death the deeds of the body, you will live. 12.17. Repay no one evil for evil. Respect what is honorable in the sight of all men. 12.18. If it is possible, as much as it is up to you, be at peace with all men. 12.19. Don't seek revenge yourselves, beloved, but give place to God's wrath. For it is written, "Vengeance belongs to me; I will repay, says the Lord. 12.20. Therefore "If your enemy is hungry, feed him. If he is thirsty, give him a drink. For in doing so, you will heap coals of fire on his head.
25. New Testament, Luke, 6.27-6.35 (1st cent. CE - 1st cent. CE)

6.27. But I tell you who hear: love your enemies, do good to those who hate you 6.28. bless those who curse you, and pray for those who insult you. 6.29. To him who strikes you on the cheek, offer also the other; and from him who takes away your cloak, don't withhold your coat also. 6.30. Give to everyone who asks you, and don't ask him who takes away your goods to give them back again. 6.31. As you would like people to do to you, do exactly so to them. 6.32. If you love those who love you, what credit is that to you? For even sinners love those who love them. 6.33. If you do good to those who do good to you, what credit is that to you? For even sinners do the same. 6.34. If you lend to those from whom you hope to receive, what credit is that to you? Even sinners lend to sinners, to receive back as much. 6.35. But love your enemies, and do good, and lend, expecting nothing back; and your reward will be great, and you will be sons of the Most High; for he is kind toward the unthankful and evil.
26. New Testament, Matthew, 5.44-5.46 (1st cent. CE - 1st cent. CE)

5.44. But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you 5.45. that you may be sons of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust. 5.46. For if you love those who love you, what reward do you have? Don't even the tax collectors do the same?
27. Seneca The Younger, Letters, 16.4 (1st cent. CE - 1st cent. CE)

28. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE)

33b. בימי רבי נשנית משנה זו שבקו כולא עלמא מתניתין ואזלו בתר גמרא הדר דרש להו ולעולם הוי רץ למשנה יותר מן הגמרא,מאי דרוש כדדריש רבי יהודה ברבי אלעאי מאי דכתיב (ישעיהו נח, א) הגד לעמי פשעם ולבית יעקב חטאתם,הגד לעמי פשעם אלו תלמידי חכמים ששגגות נעשות להם כזדונות ולבית יעקב חטאתם אלו עמי הארץ שזדונות נעשות להם כשגגות והיינו דתנן ר' יהודה אומר הוי זהיר בתלמוד ששגגת תלמוד עולה זדון,דרש ר' יהודה בר' אלעאי מאי דכתיב (ישעיהו סו, ה) שמעו דבר ה' החרדים אל דברו אלו תלמידי חכמים [אמרו] אחיכם אלו בעלי מקרא שנאיכם אלו בעלי משנה מנדיכם אלו עמי הארץ,שמא תאמר פסק סברם ובטל סיכוים ת"ל ונראה בשמחתכם שמא תאמר ישראל יבושו תלמוד לומר והם יבושו עובדי כוכבים יבושו וישראל ישמחו:, br br big strongהדרן עלך אלו מציאות /strong /big br br,מתני׳ big strongהמפקיד /strong /big אצל חבירו בהמה או כלים ונגנבו או שאבדו שילם ולא רצה לישבע שהרי אמרו שומר חנם נשבע ויוצא,נמצא הגנב משלם תשלומי כפל טבח ומכר משלם תשלומי ארבעה וחמשה למי משלם למי שהפקדון אצלו,נשבע ולא רצה לשלם נמצא הגנב משלם תשלומי כפל טבח ומכר משלם תשלומי ארבעה וחמשה למי משלם לבעל הפקדון:, big strongגמ׳ /strong /big למה ליה למתני בהמה ולמה ליה למתני כלים,צריכי דאי תנא בהמה הוה אמינא בהמה הוא דמקני ליה כפילא משום דנפיש טירחה לעיולה ולאפוקה אבל כלים דלא נפיש טירחייהו אימא לא מקני ליה כפילא,ואי תנא כלים הוה אמינא כלים הוא דקמקני ליה כפילא משום דלא נפיש כפלייהו אבל בהמה דכי טבח ומכר משלם תשלומי ד' וה' אימא לא מקני ליה כפילא צריכא,מתקיף לה רמי בר חמא והא אין אדם מקנה דבר שלא בא לעולם ואפילו לר"מ דאמר אדם מקנה דבר שלא בא לעולם ה"מ כגון פירות דקל דעבידי דאתו,אבל הכא 33b. It was bduring the era of RabbiYehuda HaNasi that the beginning of bthis ibaraita /iextolling the study of Talmud bwas taught.The result was that beveryone abandonedstudy of the bMishna and pursuedthe study of bthe Talmud.It was bthenthat Rabbi Yehuda HaNasi btaughtthem: bAnd always pursuestudy bofthe bMishna more thanstudy of bthe Talmud,as without a firm basis in the fundamental ihalakhotof the Mishna, talmudic discourse is futile.,The Gemara asks: On the basis of bwhat homiletic interpretationdid the itannastate that there is no virtue greater than the study of Talmud? It bisjust bas Rabbi Yehuda, son of Rabbi Elai, interpreted homiletically: Whatis the meaning of that bwhich is written:“Cry aloud, spare not, lift up your voice like a horn, and bdeclare to My people their transgression and to the house of Jacob their sins”(Isaiah 58:1)?,In the phrase b“declare to My people their transgression,” thesepeople bare the Torah scholars, whose unwittingtransgressions bbecome for them tantamount to intentionaltransgressions. Due to their erudition, they are held to a higher standard. b“And to the house of Jacob their sins,” these are the ignoramuses, whose intentionaltransgressions bbecome for them tantamount to unwittingtransgressions. Due to their lack of erudition, they are held to a lower standard. bAnd that isthe basis of that which bwe learnedin a mishna (Avot 4:13), that bRabbi Yehuda says: Be careful inthe study of bthe Talmud, asa transgression based on ban unwittingmisinterpretation of the bTalmud is considered an intentionaltransgression., bRabbi Yehuda, son of Rabbi Elai, interpreteda verse bhomiletically. Whatis the meaning of that bwhich is written:“Hear the word of the Lord, you who tremble at His word: Your brothers that hate you, that ostracize you for My name’s sake, have said: Let the Lord be glorified, that we may gaze upon your joy, but they shall be ashamed” (Isaiah 66:5)? b“Hear the word of the Lord, you who tremble at His word,” these are Torah scholars; “your brothers…have said,” these are masters of the Bible,who are aware of their shortcomings and treat the Torah scholars with deference; b“that hate you,” these are masters of Mishna,who consider themselves the equals of Torah scholars and resent the fact that the Torah scholars do not treat them as equals; b“that ostracize you,” these are ignoramuses,who distance themselves with their actions from the Torah scholars., bLest you say,with regard to those groups who are not Torah scholars, that btheir hope has ceased and their chances are eliminated, the verse states: “That we may gaze upon your joy.”All of the Jewish people, including the groups listed above, will gaze upon the joy of the Torah scholars. bLest you say that the Jewish people will be ashamed, the verse states: “But they shall be ashamed,”meaning that bgentiles will be ashamed, but the Jewish people will be joyous. /b,, strongMISHNA: /strong In the case of bone who deposits an animal or vessels with another,who is acting as an unpaid bailee, band they were stolen or they were lost,and the bailee bpaidthe owner the value of the deposit, band did not wish to take an oaththat he did not misappropriate the item and that he was not negligent in safeguarding it, that will effect who keeps the deposit if it is found or returned. The bailee may also choose to take the oath, basthe Sages bsaid: An unpaid bailee takes an oath, and he isthereby breleasedfrom the liability to pay the owner.,If bthe thief islater bfound,the thief bpaysthe bdouble payment.If the deposited item was a sheep or an ox and the thief bslaughtered or soldit, bhe paysthe bfourfold or fivefold payment. To whom doesthe thief bpay?He gives the payment bto the one whohad bthe deposit in hispossession when it was stolen, i.e., the bailee. When the bailee paid the owner for the stolen item, the owner granted the rights to the item to the bailee. Therefore, the bailee is entitled to any payment the thief presents for the item, be it compensation for the item’s value or a fine.,In the case of a bailee who btook an oath and did not wish to pay,if bthe thief isthen bfoundand required to bpaythe bdouble payment,or if he bslaughtered or soldthe animal and is required to bpay the fourfold or fivefold payment, to whom doesthe thief bpay?He gives the payment bto the owner of the deposit,not the bailee., strongGEMARA: /strong The Gemara asks: bWhy doesthe mishna need bto teachthe case of one who deposits ban animal, and why doesthe mishna need bto teachthe case of one who deposits bvessels?The mishna could have sufficed with a general ihalakhaabout one who deposits any item.,The Gemara explains: Both bare necessary, as, ifthe mishna btaughtonly the case of one who deposits ban animal, I would say:It bisonly with regard to ban animal thatthe owner agrees to btransferrights to bthe double paymentto the bailee when the bailee pays for the stolen item. This is bdue tothe fact bthat the exertionrequired to tend to the animal, bto bringthe animal bin and to take it out, is great.Consequently, when it becomes clear that the bailee was not responsible for the theft of the animal but nevertheless compensated the owner, the owner waives his rights to any compensation the thief will pay. bButin the case of bvessels, where the exertionthat is required to tend to the vessels bis not great, say thatthe owner bdoes not transferto the bailee rights to the bdouble payment. /b, bAnd hadthe mishna btaughtonly the case of one who deposits bvessels, I would say:It bisonly with regard to bvessels that the owner transfersrights to bthe double paymentto the bailee when the bailee pays for the lost item. This is bdue tothe fact bthat double payment,in btheircase, bis not substantial,as that is the maximum payment that he could receive. bButin the case of ban animal, where ifthe thief bslaughtered or soldit, bhe pays the fourfold or fivefold payment,which is substantial, bIwould bsay thatthe owner bdoes not transferthe rights to the bdouble paymentto the bailee. Therefore, both cases are bnecessary. /b, bRami bar Ḥama objects tothe fundamental reasoning. How can the owner of the deposit transfer rights to the double payment to the bailee? bBut isn’tthere a principle that bone cannot transferto another bownership of an entity that has notyet bcome into the world?Since the thief was not yet liable to pay the double payment when the bailee paid the owner for the item, there was no way to transfer rights to that payment to another person. bAnd even according to Rabbi Meir, who saysthat ba personcan btransferto another bownership of an entity that has notyet bcome into the world, that statementapplies to items bsuch as the fruits of a date palm, which are likely to comeinto being, as they grow on a regular basis., bBut here,where the transfer of rights to the payment is part of the initial agreement between the owner and the bailee, taking effect when the item is deposited
29. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE)

21a. מטפס ועולה מטפס ויורד,איני והאמר רב יצחק אמר רב יהודה אמר שמואל לא הותרו פסי ביראות אלא לבאר מים חיים בלבד ואי לבהמה מה לי חיים מה לי מכונסין בעינן מידי דחזי לאדם,גופא לא הותרו פסי ביראות אלא לבהמה בלבד אבל אדם מטפס ועולה מטפס ויורד ואם היו רחבין אפילו לאדם נמי ולא ימלא אדם מים ויתן לפני בהמתו אבל ממלא הוא ושופך לפני בהמה ושותה מאיליה,מתקיף לה רב ענן אם כן מה הועילו פסי ביראות מה הועילו למלאות מהן,אלא מה הועיל ראשה ורובה של פרה,אמר אביי הכא במאי עסקינן באיבוס העומד ברה"ר גבוה עשרה ורוחב ארבעה וראשו נכנס לבין הפסין וכו',אמר רב ירמיה בר אבא אמר רב אין בורגנין בבבל ולא פסי ביראות בחו"ל,בורגנין בבבל לא דשכיחי בידקי פסי ביראות בחו"ל לא דלא שכיחי מתיבתא אבל איפכא עבדינן,א"ד אמר רב ירמיה בר אבא אמר רב אין בורגנין ופסי ביראות לא בבבל ולא בחו"ל בורגנין בבבל לא דשכיחי בידקי בחו"ל נמי לא דשכיחי גנבי,פסי ביראות בבבל לא דשכיחי מיא בחוץ לארץ נמי לא דלא שכיחי מתיבתא,א"ל רב חסדא למרי בריה דרב הונא בריה דרב ירמיה בר אבא אמרי אתיתו מברנש לבי כנישתא דדניאל דהוה תלתא פרסי בשבתא אמאי סמכיתו אבורגנין הא אמר אבוה דאבוה משמיה דרב אין בורגנין בבבל,נפק ואחוי ליה הנהו מתוותא דמבלען בשבעים אמה ושיריים:,אמר רב חסדא דריש מרי בר מר מאי דכתיב (תהלים קיט, צו) לכל תכלה ראיתי קץ רחבה מצותך מאד דבר זה אמרו דוד ולא פירשו אמרו איוב ולא פירשו אמרו יחזקאל ולא פירשו עד שבא זכריה בן עדו ופירשו,אמרו דוד ולא פירשו דכתיב לכל תכלה ראיתי קץ רחבה מצותך מאד אמרו איוב ולא פירשו דכתיב (איוב יא, ט) ארוכה מארץ מדה ורחבה מני ים,אמרו יחזקאל ולא פירשו דכתיב (יחזקאל ב, י) ויפרש אותה לפני והיא כתובה פנים ואחור וכתוב אליה קינים והגה והי,קינים זו פורענותן של צדיקים בעולם הזה וכן הוא אומר (יחזקאל לב, טז) קינה היא וקוננוה והגה זו מתן שכרן של צדיקים לעתיד לבא וכה"א (תהלים צב, ד) עלי הגיון בכנור והי זו היא פורענותן של רשעים לעתיד לבא וכן הוא אומר (יחזקאל ז, כו) הוה על הוה תבא,עד שבא זכריה בן עדו ופירשו דכתיב (זכריה ה, ב) ויאמר אלי מה אתה רואה ואומר אני רואה מגילה עפה ארכה עשרים באמה ורחבה עשר באמה וכי פשטת לה הויא לה עשרין בעשרין וכתיב היא כתובה פנים ואחור וכי קלפת לה כמה הויא לה ארבעין בעשרין,וכתיב (ישעיהו מ, יב) מי מדד בשעלו מים ושמים בזרת תכן וגו' נמצא כל העולם כולו אחד משלשת אלפים ומאתים בתורה,ואמר רב חסדא דריש מרי בר מר מאי דכתיב (ירמיהו כד, א) והנה שני דודאי תאנים מועדים לפני היכל ה' הדוד (ה) אחד תאנים טובות מאד כתאני 21a. bmust climb upand bclimb downinto the well, and drink there.,The Gemara raises a difficulty: bIs that so?Is the allowance of upright boards for animals alone? bDidn’t Rav Yitzḥak saythat bRav Yehuda saidthat bShmuel said:Upright bboards surrounding wells were permitted onlywhere the bwellscontain potable, running bspring water? Ifthe allowance is only bfor animals, what isthe difference bto meif it is bspringwater band what isthe difference bto meif it is bcollectedwater? Granted, collected water is inferior to spring water, but it is still suitable for animals to drink. The Gemara answers: bWe require something that is fit for humans. /b,The Gemara examines the ibaraitacited in the course of the previous discussion. Returning to bthe matter itself,the statement quoted above: Upright bboards surrounding wells were permitted only for cattle, but a person must climb upand bclimb downinto the well and drink there. bBut ifthe wells bweretoo bwidefor him to climb, bthey arepermitted bfor a person as well. A person may not filla bucket with bwater and holdit bbefore his animal on Shabbat, but he may fillit band pourit boutinto a trough, bandthe animal bdrinks of its own accord. /b, bRav A strongly objects to thisexplanation: bIf so, what purpose do the boards surrounding a well serve?The Gemara immediately expresses its surprise: How can he ask bwhat purpose do they serve?They allow people bto drawwater bfromthe wells, which would otherwise be prohibited., bRather,Rav A’s question should be understood as follows: bWhat purpose is servedin requiring that the enclosed area be large enough for bthe cow’s head and most of itsbody, if in any case the cow may not be given to drink straight from the bucket?, bAbaye said:In fact, it is permitted to give the animal to drink in any manner in the area enclosed by the boards surrounding the well. bWith what are we dealing here?We are dealing with a special case, bwith a mangeror trough bthat stands in the public domain,and is btenhandbreadths bhigh and fourhandbreadths bwide,i.e., it constitutes a private domain, bandone bend of it interposes intothe area bbetween theupright bboardssurrounding a well. In such a case, the Sages prohibited one to fill a bucket with water in the area enclosed by the upright boards and hold it before his animal; they were concerned that the manger might become damaged, and one might come to carry the bucket from the private domain into the public domain or vice versa while fixing the damaged manger.,It is prohibited to walk more than two thousand cubits from a city on Shabbat. However, if there are small watchmen’s huts [ iburganin /i] outside the city that are relatively close together, they are considered part of the city, and consequently the two thousand cubit limit is measured from the last such hut. bRav Yirmeya bar Abba saidthat bRav said:The law with regard to these bhuts [ iburganin /i] does not apply in Babylonia, nor doesthe allowance with regard to upright bboards surrounding a well apply outside of EretzYisrael.,The Gemara explains: The law with regard to bhuts does notapply bin Babylonia because floods are commonthere; and since the huts are liable to be swept away by the floodwaters, they are not regarded as dwellings. The allowance with regard to upright bboards surrounding a well does notapply boutside of EretzYisrael, bbecause iyeshivotare not commonthere, and the allowance was only granted to those traveling for the sake of a mitzva such as Torah study. bBut we dosay bthe opposite,i.e., we apply the law of huts outside of Eretz Yisrael and we apply the allowance of upright boards surrounding a well in Babylonia.,The Gemara cites an alternative version of the previous discussion. bSome saythat bRav Yirmeya bar Abba saidthat bRav said:The laws with regard to bhuts andupright bboards surrounding a wellapply bneither in Babyloniaspecifically, bnor outside of EretzYisrael generally. The Gemara explains: The law with regard to bhuts does not apply in Babylonia, because floods are commonthere. It balso does notapply boutside of EretzYisrael, bbecause thieveswho steal from such huts bare commonthere; therefore, people do not regard the huts as dwellings.,The allowance with regard to upright bboards surrounding a welldoes bnotapply bin Babylonia, because water is commonthere. Babylonia has many rivers and canals, and therefore wells are not essential there. bOutside of EretzYisrael in general it balso does notapply, bbecause iyeshivotare not commonthere., bRav Ḥisda said to Marei, son of Rav Huna, son of Rav Yirmeya bar Abba:People bsaythat byou walk fromthe city of bBarnish to Daniel’s synagogue, which isa distance of bthree parasangs [ iparsei /i], on Shabbat. Upon what do you rely?Do you rely bon the hutslocated at the city’s outskirts that extend the Shabbat boundary toward the synagogue? bDidn’t your father’s father say in the name of Rav:The law of bhuts does notapply bin Babylonia? /b,Marei then bwent out and showedRav Ḥisda bcertainruins of btowns that were subsumed withina distance of bseventy cubits and a remainder,two-thirds of a cubit, of each other. He relied upon the ruins, rather than upon the huts, to be permitted to walk the entire distance from Barnish to Daniel’s synagogue., bRav Ḥisda said: Mari bar Mar interpreted homiletically: What isthe meaning of that bwhich is written: “I have seen a limit to every purpose; but Your commandment is exceedingly broad”(Psalms 119:96)? bThisidea with regard to the breadth of the Torah bwas stated by David, but he did not explain it;it was bstated by Job, but hetoo bdid not explain it;it was bstated by Ezekiel, but healso bdid not explain it, until Zechariah,son of Berechiah, bson of Iddo, came and explained it. /b,Rav Ḥisda explains: This idea was bstated by David, but he did not explain it, as it is written: “I have seen a limit to every purpose; but Your commandment is exceedingly broad,”i.e., he stated that the Torah is exceedingly broad, but he did not explain how broad. And likewise this idea was bstated by Job, but hetoo bdid not explain it, as it is written: “Its measure is longer than the earth and broader than the sea”(Job 11:9).,And similarly, it was bstated by Ezekiel, but healso bdid not explain it, as it is written: “And He spread it,”the scroll, b“before me, and it was written inside and outside; and in it was written lamentations, and melody [ ihegeh /i], and woe [ ivahi /i]”(Ezekiel 2:10).,The Gemara explains: b“Lamentations,” thisrefers to bthe punishment of the righteous in this world, and so it is stated: “It is a lamentation and they shall make lament with it”(Ezekiel 32:16). b“And melody [ ihegeh /i],” thisrefers to bthe reward of the righteous in the World-to-Come, andthe proof that this word is an expression of joy is the verse that bstates:“Upon an instrument of ten strings, and upon the harp, bto the melody [ ihigayon /i] of a lyre”(Psalms 92:4). bAnd “woe [ ivahi /i],” this is the punishment of the wicked in the World-to-Come, and so it states: “Calamity [ ihova /i] shall follow upon calamity”(Ezekiel 7:26).,But nonetheless, Ezekiel did not explain the extent of the Torah, buntil Zechariah,son of Berechiah, bson of Iddo, came and explained it, as it is written: “And he said to me: What do you see? And I said: I see a flying [ iafa /i] scroll; the length of it is twenty cubits, and the breadth of it is ten cubits”(Zechariah 5:2). Since the scroll was flying, the implication is that it had two equal sides, bso that when you open it, it is twenty by twentycubits. bAnd it is written: “And it was written inside and outside,”i.e., on both sides. bAnd when you peel them apartand separate the two sides, bhow much is it?Its entire area bamounts to forty by twentycubits, or eight hundred of God’s cubits.,In order to determine the measure of God’s cubit, the Gemara cites a verse that describes the size of the span between God’s thumb and little finger, in a manner of speaking. bAnd it is written: “Who has measured the waters in the hollow of His hand, and meted out heaven with the span,and comprehended the dust of the earth in a measure” (Isaiah 40:12). If the entire world measures one square span, which is a quarter of one square cubit, bwe findaccording to this calculation that bthe entire world is onepart bin three thousand and two hundred of the Torah. /b, bAnd Rav Ḥisdafurther bsaid: Mari bar Mar interpreted homiletically: What isthe meaning of that bwhich is written:“The Lord showed me, band behold two baskets of figs were set before the temple of the Lord,after Nebuchadrezzar king of Babylon had carried away captive Jeconiah, son of Jehoiakim, the king of Judah, and the princes of Judah with the craftsmen and the smiths, from Jerusalem, and had brought them to Babylon. bOne basket [ idud /i] had very good figs, like the figs /b


Subjects of this text:

subject book bibliographic info
adam, gods handiwork, as Levison, The Greek Life of Adam and Eve (2023) 835
allelujah Levison, The Greek Life of Adam and Eve (2023) 835
angels, of retribution Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 210
apostles Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 210
aramaic Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 403
archangel Levison, The Greek Life of Adam and Eve (2023) 835
ben sira Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 358
blood Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 210
build/building activity, by the wicked Stuckenbruck, 1 Enoch 91-108 (2007) 280
deception/deceit Stuckenbruck, 1 Enoch 91-108 (2007) 280
deeds, wicked of humans Stuckenbruck, 1 Enoch 91-108 (2007) 280
deeds Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 210
empire Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 210
epistolary conventions Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 403
eschaton Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 210
fair, sentence Levison, The Greek Life of Adam and Eve (2023) 835
forgiveness Levison, The Greek Life of Adam and Eve (2023) 835
fragrances, paradise, of Levison, The Greek Life of Adam and Eve (2023) 835
fragrances Levison, The Greek Life of Adam and Eve (2023) 835
glory, lord, of the Levison, The Greek Life of Adam and Eve (2023) 835
god, father of the whole creation, as Levison, The Greek Life of Adam and Eve (2023) 835
god, handiwork of Levison, The Greek Life of Adam and Eve (2023) 835
god, hands of Levison, The Greek Life of Adam and Eve (2023) 835
god, holy one, as Levison, The Greek Life of Adam and Eve (2023) 835
god, jael, as Levison, The Greek Life of Adam and Eve (2023) 835
greek, language Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 358
hands, god, of Levison, The Greek Life of Adam and Eve (2023) 835
hasmoneans Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 403
heaven Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 210
hebrew, language Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 403
hebrew language Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 358
hellenism, hellenistic Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 358
historical tradition Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 358
holiness Levison, The Greek Life of Adam and Eve (2023) 835
honour Stuckenbruck, 1 Enoch 91-108 (2007) 280
idolatry Stuckenbruck, 1 Enoch 91-108 (2007) 280
incense Levison, The Greek Life of Adam and Eve (2023) 835
israel Levison, The Greek Life of Adam and Eve (2023) 835
jerusalem, conquest by babylonians Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 403
jesus (christ) (see also yeshu) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 358
judean, judeans Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 403
judges Stuckenbruck, 1 Enoch 91-108 (2007) 280
justice, divine Stuckenbruck, 1 Enoch 91-108 (2007) 280
justice Stuckenbruck, 1 Enoch 91-108 (2007) 280
law in paul Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 358
michael Levison, The Greek Life of Adam and Eve (2023) 835
midrash, midrashic Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 403
moses Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 358
obedience Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 210
papyri, aramaic Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 403
papyri Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 403
paul (saul) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 358
persecution Stuckenbruck, 1 Enoch 91-108 (2007) 280
philo Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 358
prayers, angelic Levison, The Greek Life of Adam and Eve (2023) 835
prophets Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 210
rabbis Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 403
saints Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 210
septuagint Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 358
sheol Stuckenbruck, 1 Enoch 91-108 (2007) 280
sudden/quick destruction Stuckenbruck, 1 Enoch 91-108 (2007) 280
synagogue, language Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 358
synagogue Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 358
talmud, babylonian Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 403
tora (see also pentateuch) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 358
wealth, accumulation of Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 210
wealth/prosperity' Stuckenbruck, 1 Enoch 91-108 (2007) 280
women, jewish Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 403