1. Hebrew Bible, Deuteronomy, 23.4 (9th cent. BCE - 3rd cent. BCE)
| 23.4. לֹא־יָבֹא עַמּוֹנִי וּמוֹאָבִי בִּקְהַל יְהוָה גַּם דּוֹר עֲשִׂירִי לֹא־יָבֹא לָהֶם בִּקְהַל יְהוָה עַד־עוֹלָם׃ | 23.4. An Ammonite or a Moabite shall not enter into the assembly of the LORD; even to the tenth generation shall none of them enter into the assembly of the LORD for ever;" |
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2. Hebrew Bible, Psalms, 21.23, 23.1, 49.21 (9th cent. BCE - 3rd cent. BCE)
| 23.1. מִזְמוֹר לְדָוִד יְהוָה רֹעִי לֹא אֶחְסָר׃ 49.21. אָדָם בִּיקָר וְלֹא יָבִין נִמְשַׁל כַּבְּהֵמוֹת נִדְמוּ׃ | 23.1. A Psalm of David. The LORD is my shepherd; I shall not want." 49.21. Man that is in honour understandeth not; He is like the beasts that perish." |
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3. Dead Sea Scrolls, Messianic Rule, 2.4-2.9 (2nd cent. BCE - 1st cent. CE)
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4. Septuagint, Judith, 6.16, 10.5 (2nd cent. BCE - 0th cent. CE)
| 6.16. They called together all the elders of the city, and all their young men and their women ran to the assembly; and they set Achior in the midst of all their people, and Uzziah asked him what had happened. 10.5. And she gave her maid a bottle of wine and a flask of oil, and filled a bag with parched grain and a cake of dried fruit and fine bread; and she wrapped up all her vessels and gave them to her to carry. |
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5. Josephus Flavius, Jewish Antiquities, 12.119-12.120 (1st cent. CE - 1st cent. CE)
| 12.119. 1. The Jews also obtained honors from the kings of Asia when they became their auxiliaries; for Seleucus Nicator made them citizens in those cities which he built in Asia, and in the lower Syria, and in the metropolis itself, Antioch; and gave them privileges equal to those of the Macedonians and Greeks, who were the inhabitants, insomuch that these privileges continue to this very day: |
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6. Josephus Flavius, Jewish War, 2.591-2.592 (1st cent. CE - 1st cent. CE)
| 2.591. He after that contrived a very shrewd trick, and pretending that the Jews who dwelt in Syria were obliged to make use of oil that was made by others than those of their own nation, he desired leave of Josephus to send oil to their borders; 2.592. o he bought four amphorae with such Tyrian money as was of the value of four Attic drachmae, and sold every half-amphora at the same price. And as Galilee was very fruitful in oil, and was peculiarly so at that time, by sending away great quantities, and having the sole privilege so to do, he gathered an immense sum of money together, which money he immediately used to the disadvantage of him who gave him that privilege; |
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7. Josephus Flavius, Life, 75-76, 74 (1st cent. CE - 1st cent. CE)
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8. Mishnah, Avodah Zarah, 2.6 (1st cent. CE - 3rd cent. CE)
| 2.6. The following articles of non-Jews are prohibited but the prohibition does not extend to deriving benefit from them: 1. milk which a non-Jew milked without an israelite watching him, 2. their bread and oil (Rabbi and his court permitted the oil) 3. stewed and pickled things into which they are accustomed to put wine or vinegar, 4. pickled herring which had been minced, 5. brine in which there is no kalbith-fish floating, 6. helek, 7. pieces of asa foetida 8. and sal-conditum. Behold these are prohibited but the prohibition does not extend to deriving benefit from them." |
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9. New Testament, 1 Peter, 2.9-2.10 (1st cent. CE - 1st cent. CE)
| 2.9. But you are a chosen race, a royal priesthood, a holy nation, a people for God's own possession, that you may show forth the excellencies of him who called you out of darkness into his marvelous light: 2.10. who in time past were no people, but now are God's people, who had not obtained mercy, but now have obtained mercy. |
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10. New Testament, 1 Corinthians, None (1st cent. CE - 1st cent. CE)
| 1.2. to the assembly of God whichis at Corinth; those who are sanctified in Christ Jesus, called to besaints, with all who call on the name of our Lord Jesus Christ in everyplace, both theirs and ours: |
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11. New Testament, 1 Thessalonians, 1.1, 1.9, 2.14-2.16 (1st cent. CE - 1st cent. CE)
| 1.1. Paul, Silvanus, and Timothy, to the assembly of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace from God our Father and the Lord Jesus Christ. 1.9. For they themselves report concerning us what kind of a reception we had from you; and how you turned to God from idols, to serve a living and true God 2.14. For you, brothers, became imitators of the assemblies of God which are in Judea in Christ Jesus; for you also suffered the same things from your own countrymen, even as they did from the Jews; 2.15. who killed both the Lord Jesus and their own prophets, and drove us out, and didn't please God, and are contrary to all men; 2.16. forbidding us to speak to the Gentiles that they may be saved; to fill up their sins always. But wrath has come on them to the uttermost. |
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12. New Testament, 1 Timothy, 3.5, 3.15 (1st cent. CE - 1st cent. CE)
| 3.5. (but if a man doesn't know how to rule his own house, how will he take care of the assembly of God?) 3.15. but if I wait long, that you may know how men ought to behave themselves in the house of God, which is the assembly of the living God, the pillar and ground of the truth. |
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13. New Testament, 2 Corinthians, 1.1, 3.7, 3.13, 5.18, 5.19, 6.14-7.1, 6.17, 8.1, 8.18, 8.19, 8.23, 8.24, 10.18, 11.8, 11.22, 11.23, 11.24, 11.25, 11.26, 11.28, 13.1 (1st cent. CE - 1st cent. CE)
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14. New Testament, 2 Thessalonians, 1.1, 1.4, 2.1, 3.9 (1st cent. CE - 1st cent. CE)
| 1.1. Paul, Silvanus, and Timothy, to the assembly of the Thessalonians in God our Father, and the Lord Jesus Christ: 1.4. so that we ourselves boast about you in the assemblies of God for your patience and faith in all your persecutions and in the afflictions which you endure. 2.1. Now, brothers, concerning the coming of our Lord Jesus Christ, and our gathering together to him, we ask you 3.9. not because we don't have the right, but to make ourselves an example to you, that you should imitate us. |
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15. New Testament, Acts, 5.11, 7.38, 8.3, 11.22, 11.26, 12.1, 12.5, 13.1, 14.23, 15.3-15.4, 15.14, 15.20, 15.22, 15.25, 15.28-15.29, 19.32, 19.39-19.40, 20.28 (1st cent. CE - 2nd cent. CE)
| 5.11. Great fear came on the whole assembly, and on all who heard these things. 7.38. This is he who was in the assembly in the wilderness with the angel that spoke to him on Mount Sinai, and with our fathers, who received living oracles to give to us 8.3. But Saul ravaged the assembly, entering into every house, and dragged both men and women off to prison. 11.22. The report concerning them came to the ears of the assembly which was in Jerusalem. They sent out Barnabas to go as far as Antioch 11.26. When he had found him, he brought him to Antioch. It happened, that even for a whole year they were gathered together with the assembly, and taught many people. The disciples were first called Christians in Antioch. 12.1. Now about that time, Herod the king stretched out his hands to oppress some of the assembly. 12.5. Peter therefore was kept in the prison, but constant prayer was made by the assembly to God for him. 13.1. Now in the assembly that was at Antioch there were some prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen the foster-brother of Herod the tetrarch, and Saul. 14.23. When they had appointed elders for them in every assembly, and had prayed with fasting, they commended them to the Lord, on whom they had believed. 15.3. They, being sent on their way by the assembly, passed through both Phoenicia and Samaria, declaring the conversion of the Gentiles. They caused great joy to all the brothers. 15.4. When they had come to Jerusalem, they were received by the assembly and the apostles and the elders, and they reported all things that God had done with them. 15.14. Simeon has reported how God first visited the Gentiles, to take out of them a people for his name. 15.20. but that we write to them that they abstain from the pollution of idols, from sexual immorality, from what is strangled, and from blood. 15.22. Then it seemed good to the apostles and the elders, with the whole assembly, to choose men out of their company, and send them to Antioch with Paul and Barnabas: Judas called Barsabbas, and Silas, chief men among the brothers. 15.25. it seemed good to us, having come to one accord, to choose out men and send them to you with our beloved Barnabas and Paul 15.28. For it seemed good to the Holy Spirit, and to us, to lay no greater burden on you than these necessary things: 15.29. that you abstain from things sacrificed to idols, from blood, from things strangled, and from sexual immorality, from which if you keep yourselves, it will be well with you. Farewell. 19.32. Some therefore cried one thing, and some another, for the assembly was in confusion. Most of them didn't know why they had come together. 19.39. But if you seek anything about other matters, it will be settled in the regular assembly. 19.40. For indeed we are in danger of being accused concerning this day's riot, there being no cause. Concerning it, we wouldn't be able to give an account of this commotion. 20.28. Take heed, therefore, to yourselves, and to all the flock, in which the Holy Spirit has made you overseers, to shepherd the assembly of the Lord and God which he purchased with his own blood. |
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16. New Testament, Apocalypse, 1.4, 1.20, 2.1, 2.7-2.8, 2.11, 2.14, 2.17, 2.20, 2.23, 3.1, 3.14 (1st cent. CE - 1st cent. CE)
| 1.4. John, to the seven assemblies that are in Asia: Grace to you and peace, from God, who is and who was and who is to come; and from the seven Spirits who are before his throne; 1.20. the mystery of the seven stars which you saw in my right hand, and the seven golden lampstands. The seven stars are the angels of the seven assemblies. The seven lampstands are seven assemblies. 2.1. To the angel of the assembly in Ephesus write: "He who holds the seven stars in his right hand, he who walks in the midst of the seven golden lampstands says these things: 2.7. He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes I will give to eat of the tree of life, which is in the Paradise of my God. 2.8. To the angel of the assembly in Smyrna write: "The first and the last, who was dead, and has come to life says these things: 2.11. He who has an ear, let him hear what the Spirit says to the assemblies. He who overcomes won't be harmed by the second death. 2.14. But I have a few things against you, because you have there some who hold the teaching of Balaam, who taught Balak to throw a stumbling block before the children of Israel , to eat things sacrificed to idols, and to commit sexual immorality. 2.17. He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes, to him I will give of the hidden manna, and I will give him a white stone, and on the stone a new name written, which no one knows but he who receives it. 2.20. But I have this against you, that you tolerate your woman, Jezebel, who calls herself a prophetess. She teaches and seduces my servants to commit sexual immorality, and to eat things sacrificed to idols. 2.23. I will kill her children with Death, and all the assemblies will know that I am he who searches the minds and hearts. I will give to each one of you according to your deeds. 3.1. And to the angel of the assembly in Sardis write: He who has the seven Spirits of God, and the seven stars says these things: "I know your works, that you have a reputation of being alive, but you are dead. 3.14. To the angel of the assembly in Laodicea write: "The Amen, the Faithful and True Witness, the Head of God's creation, says these things: |
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17. New Testament, James, 5.14 (1st cent. CE - 1st cent. CE)
| 5.14. Is any among you sick? Let him call for the elders of the assembly, and let them pray over him, anointing him with oil in the name of the Lord |
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18. New Testament, Colossians, 1.18, 1.20-1.22, 1.24, 3.11, 4.15-4.16 (1st cent. CE - 1st cent. CE)
| 1.18. He is the head of the body, the assembly, who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. 1.20. and through him to reconcile all things to himself, having made peace through the blood of his cross. Through him, I say, whether things on the earth, or things in the heavens. 1.21. You, being in past times alienated and enemies in your mind in your evil works 1.22. yet now he has reconciled in the body of his flesh through death, to present you holy and without blemish and blameless before him 1.24. Now I rejoice in my sufferings for your sake, and fill up on my part that which is lacking of the afflictions of Christ in my flesh for his body's sake, which is the assembly; 3.11. where there can't be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondservant, freeman; but Christ is all, and in all. 4.15. Greet the brothers who are in Laodicea, and Nymphas, and the assembly that is in his house. 4.16. When this letter has been read among you, cause it to be read also in the assembly of the Laodiceans; and that you also read the letter from Laodicea. |
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19. New Testament, Ephesians, 1.15-1.23, 2.3, 2.11-2.22, 3.10, 3.21, 4.24, 5.23-5.25, 5.27, 5.29, 5.32, 6.14 (1st cent. CE - 1st cent. CE)
| 1.15. For this cause I also, having heard of the faith in the Lord Jesus which is among you, and the love which you have toward all the saints 1.16. don't cease to give thanks for you, making mention of you in my prayers 1.17. that the God of our Lord Jesus Christ, the Father of glory, may give to you a spirit of wisdom and revelation in the knowledge of him; 1.18. having the eyes of your hearts enlightened, that you may know what is the hope of his calling, and what are the riches of the glory of his inheritance in the saints 1.19. and what is the exceeding greatness of his power toward us who believe, according to that working of the strength of his might 1.20. which he worked in Christ, when he raised him from the dead, and made him to sit at his right hand in the heavenly places 1.21. far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come. 1.22. He put all things in subjection under his feet, and gave him to be head over all things for the assembly 1.23. which is his body, the fullness of him who fills all in all. 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. 2.11. Therefore remember that once you, the Gentiles in the flesh, who are called "uncircumcision" by that which is called "circumcision," (in the flesh, made by hands); 2.12. that you were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covets of the promise, having no hope and without God in the world. 2.13. But now in Christ Jesus you who once were far off are made near in the blood of Christ. 2.14. For he is our peace, who made both one, and broke down the middle wall of partition 2.15. having abolished in the flesh the hostility, the law of commandments contained in ordices, that he might create in himself one new man of the two, making peace; 2.16. and might reconcile them both in one body to God through the cross, having killed the hostility thereby. 2.17. He came and preached peace to you who were far off and to those who were near. 2.18. For through him we both have our access in one Spirit to the Father. 2.19. So then you are no longer strangers and sojourners, but you are fellow citizens with the saints, and of the household of God 2.20. being built on the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone; 2.21. in whom the whole building, fitted together, grows into a holy temple in the Lord; 2.22. in whom you also are built together for a habitation of God in the Spirit. 3.10. to the intent that now through the assembly the manifold wisdom of God might be made known to the principalities and the powers in the heavenly places 3.21. to him be the glory in the assembly and in Christ Jesus to all generations forever and ever. Amen. 4.24. and put on the new man, who in the likeness of God has been created in righteousness and holiness of truth. 5.23. For the husband is the head of the wife, and Christ also is the head of the assembly, being himself the savior of the body. 5.24. But as the assembly is subject to Christ, so let the wives also be to their own husbands in everything. 5.25. Husbands, love your wives, even as Christ also loved the assembly, and gave himself up for it; 5.27. that he might present the assembly to himself gloriously, not having spot or wrinkle or any such thing; but that it should be holy and without blemish. 5.29. For no man ever hated his own flesh; but nourishes and cherishes it, even as the Lord also does the assembly; 5.32. This mystery is great, but I speak concerning Christ and of the assembly. 6.14. Stand therefore, having the utility belt of truth buckled around your waist, and having put on the breastplate of righteousness |
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20. New Testament, Galatians, 1.2, 1.13-1.14, 1.22, 2.8-2.9, 2.11-2.21, 3.2, 3.8, 3.10-3.14, 3.26-3.29, 4.3-4.5, 4.21-4.31, 5.2, 5.5-5.6, 5.11, 6.16 (1st cent. CE - 1st cent. CE)
| 1.2. and all the brothers who are with me, to the assemblies of Galatia: 1.13. For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it. 1.14. I advanced inthe Jews' religion beyond many of my own age among my countrymen, beingmore exceedingly zealous for the traditions of my fathers. 1.22. Iwas still unknown by face to the assemblies of Judea which were inChrist 2.8. (for he who appointedPeter to the apostleship of the circumcision appointed me also to theGentiles); 2.9. and when they perceived the grace that was given tome, James and Cephas and John, they who were reputed to be pillars,gave to me and Barnabas the right hand of fellowship, that we should goto the Gentiles, and they to the circumcision. 2.11. But when Peter came to Antioch, I resisted him to the face,because he stood condemned. 2.12. For before some people came fromJames, he ate with the Gentiles. But when they came, he drew back andseparated himself, fearing those who were of the circumcision. 2.13. And the rest of the Jews joined him in his hypocrisy; so that evenBarnabas was carried away with their hypocrisy. 2.14. But when I sawthat they didn't walk uprightly according to the truth of the gospel, Isaid to Peter before them all, "If you, being a Jew, live as theGentiles do, and not as the Jews do, why do you compel the Gentiles tolive as the Jews do? 2.15. We, being Jews by nature, and not Gentile sinners 2.16. yet knowing that a man is not justified by the works of the law butthrough the faith of Jesus Christ, even we believed in Christ Jesus,that we might be justified by faith in Christ, and not by the works ofthe law, because no flesh will be justified by the works of the law. 2.17. But if, while we sought to be justified in Christ, we ourselvesalso were found sinners, is Christ a servant of sin? Certainly not! 2.18. For if I build up again those things which I destroyed, I provemyself a law-breaker. 2.19. For I, through the law, died to the law,that I might live to God. 2.20. I have been crucified with Christ, andit is no longer I that live, but Christ living in me. That life which Inow live in the flesh, I live by faith in the Son of God, who loved me,and gave himself up for me. 2.21. I don't make void the grace of God.For if righteousness is through the law, then Christ died for nothing! 3.2. I just want to learn this from you. Did you receivethe Spirit by the works of the law, or by hearing of faith? 3.8. The Scripture,foreseeing that God would justify the Gentiles by faith, preached thegospel beforehand to Abraham, saying, "In you all the nations will beblessed. 3.10. For as many as are of the works of the law areunder a curse. For it is written, "Cursed is everyone who doesn'tcontinue in all things that are written in the book of the law, to dothem. 3.11. Now that no man is justified by the law before God isevident, for, "The righteous will live by faith. 3.12. The law is notof faith, but, "The man who does them will live by them. 3.13. Christ redeemed us from the curse of the law, having become acurse for us. For it is written, "Cursed is everyone who hangs on atree 3.14. that the blessing of Abraham might come on the Gentilesthrough Christ Jesus; that we might receive the promise of the Spiritthrough faith. 3.26. For you are all sons ofGod, through faith in Christ Jesus. 3.27. For as many of you as werebaptized into Christ have put on Christ. 3.28. There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus. 3.29. If you are Christ's, then you are Abraham's seed and heirs according to promise. 4.3. So we also, when we were children, were held in bondage under theelements of the world. 4.4. But when the fullness of the time came,God sent out his Son, born to a woman, born under the law 4.5. thathe might redeem those who were under the law, that we might receive theadoption of sons. 4.21. Tell me, you that desire to be under the law, don't you listen to thelaw? 4.22. For it is written that Abraham had two sons, one by thehandmaid, and one by the free woman. 4.23. However, the son by thehandmaid was born according to the flesh, but the son by the free womanwas born through promise. 4.24. These things contain an allegory, forthese are two covets. One is from Mount Sinai, bearing children tobondage, which is Hagar. 4.25. For this Hagar is Mount Sinai inArabia, and answers to the Jerusalem that exists now, for she is inbondage with her children. 4.26. But the Jerusalem that is above isfree, which is the mother of us all. 4.27. For it is written,"Rejoice, you barren who don't bear. Break forth and shout, you that don't travail. For more are the children of the desolate than of her who has a husband. 4.28. Now we, brothers, as Isaac was, are children of promise. 4.29. But as then, he who was born according to the flesh persecutedhim who was born according to the Spirit, so also it is now. 4.30. However what does the Scripture say? "Throw out the handmaid and herson, for the son of the handmaid will not inherit with the son of thefree woman. 4.31. So then, brothers, we are not children of ahandmaid, but of the free woman. 5.2. Behold, I, Paul, tell you that if you receive circumcision, Christ willprofit you nothing. 5.5. For we, through the Spirit,by faith wait for the hope of righteousness. 5.6. For in Christ Jesusneither circumcision amounts to anything, nor uncircumcision, but faithworking through love. 5.11. But I, brothers, if I still preach circumcision, why am Istill persecuted? Then the stumbling-block of the cross has beenremoved. 6.16. As many as walk by this rule, peace and mercy be on them, and onGod's Israel. |
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21. New Testament, Hebrews, 2.12, 12.23 (1st cent. CE - 1st cent. CE)
| 2.12. saying, "I will declare your name to my brothers. In the midst of the congregation I will sing your praise. 12.23. to the general assembly and assembly of the firstborn who are enrolled in heaven, to God the Judge of all, to the spirits of just men made perfect |
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22. New Testament, Philippians, 3.3-3.9, 4.15 (1st cent. CE - 1st cent. CE)
| 3.3. For we are the circumcision, who worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh; 3.4. though I myself might have confidence even in the flesh. If any other man thinks that he has confidence in the flesh, I yet more: 3.5. circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; concerning the law, a Pharisee; 3.6. concerning zeal, persecuting the assembly; concerning the righteousness which is in the law, found blameless. 3.7. However, what things were gain to me, these have I counted loss for Christ. 3.8. Yes most assuredly, and I count all things to be loss for the excellency of the knowledge of Christ Jesus, my Lord, for whom I suffered the loss of all things, and count them nothing but refuse, that I may gain Christ 3.9. and be found in him, not having a righteousness of my own, that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith; 4.15. You yourselves also know, you Philippians, that in the beginning of the gospel, when I departed from Macedonia, no assembly had fellowship with me in the matter of giving and receiving but you only. |
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23. New Testament, Romans, 1.13, 1.16, 2.9-2.11, 2.14, 2.17-2.25, 2.28, 3.1-3.2, 3.9, 3.20, 3.27-3.29, 7.4-7.12, 8.5-8.8, 9.2-9.5, 9.24, 9.30-9.31, 10.12, 11.1, 11.11, 11.13, 11.25, 12.3-12.8, 14.4, 14.6, 14.10-14.11, 14.14-14.15, 14.19, 14.21, 15.6-15.12, 15.27, 16.1, 16.4-16.5, 16.16, 16.23 (1st cent. CE - 1st cent. CE)
| 1.13. Now I don't desire to have you unaware, brothers, that I often planned to come to you, and was hindered so far, that I might have some fruit among you also, even as among the rest of the Gentiles. 1.16. For I am not ashamed of the gospel of Christ, for it is the power of God for salvation for everyone who believes; for the Jew first, and also for the Greek. 2.9. oppression and anguish, on every soul of man who works evil, on the Jew first, and also on the Greek. 2.10. But glory and honor and peace to every man who works good, to the Jew first, and also to the Greek. 2.11. For there is no partiality with God. 2.14. (for when Gentiles who don't have the law do by nature the things of the law, these, not having the law, are a law to themselves 2.17. Indeed you bear the name of a Jew, and rest on the law, and glory in God 2.18. and know his will, and approve the things that are excellent, being instructed out of the law 2.19. and are confident that you yourself are a guide of the blind, a light to those who are in darkness 2.20. a corrector of the foolish, a teacher of babies, having in the law the form of knowledge and of the truth. 2.21. You therefore who teach another, don't you teach yourself? You who preach that a man shouldn't steal, do you steal? 2.22. You who say a man shouldn't commit adultery, do you commit adultery? You who abhor idols, do you rob temples? 2.23. You who glory in the law, through your disobedience of the law do you dishonor God? 2.24. For "the name of God is blasphemed among the Gentiles because of you," just as it is written. 2.25. For circumcision indeed profits, if you are a doer of the law, but if you are a transgressor of the law, your circumcision has become uncircumcision. 2.28. For he is not a Jew who is one outwardly, neither is that circumcision which is outward in the flesh; 3.1. Then what advantage does the Jew have? Or what is the profit of circumcision? 3.2. Much in every way! Because first of all, they were entrusted with the oracles of God. 3.9. What then? Are we better than they? No, in no way. For we previously charged both Jews and Greeks, that they are all under sin. 3.20. Because by the works of the law, no flesh will be justified in his sight. For through the law comes the knowledge of sin. 3.27. Where then is the boasting? It is excluded. By what manner of law? of works? No, but by a law of faith. 3.28. We maintain therefore that a man is justified by faith apart from the works of the law. 3.29. Or is God the God of Jews only? Isn't he the God of Gentiles also? Yes, of Gentiles also 7.4. Therefore, my brothers, you also were made dead to the law through the body of Christ, that you would be joined to another, to him who was raised from the dead, that we might bring forth fruit to God. 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. 7.6. But now we have been discharged from the law, having died to that in which we were held; so that we serve in newness of the spirit, and not in oldness of the letter. 7.7. What shall we say then? Is the law sin? May it never be! However, I wouldn't have known sin, except through the law. For I wouldn't have known coveting, unless the law had said, "You shall not covet. 7.8. But sin, finding occasion through the commandment, produced in me all kinds of coveting. For apart from the law, sin is dead. 7.9. I was alive apart from the law once, but when the commandment came, sin revived, and I died. 7.10. The commandment, which was for life, this I found to be for death; 7.11. for sin, finding occasion through the commandment, deceived me, and through it killed me. 7.12. Therefore the law indeed is holy, and the commandment holy, and righteous, and good. 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. 9.2. that I have great sorrow and unceasing pain in my heart. 9.3. For I could wish that I myself were accursed from Christ for my brothers' sake, my relatives according to the flesh 9.4. who are Israelites; whose is the adoption, the glory, the covets, the giving of the law, the service, and the promises; 9.5. of whom are the fathers, and from whom is Christ as concerning the flesh, who is over all, God, blessed forever. Amen. 9.24. us, whom he also called, not from the Jews only, but also from the Gentiles? 9.30. What shall we say then? That the Gentiles, who didn't follow after righteousness, attained to righteousness, even the righteousness which is of faith; 9.31. but Israel, following after a law of righteousness, didn't arrive at the law of righteousness. 10.12. For there is no distinction between Jew and Greek; for the same Lord is Lord of all, and is rich to all who call on him. 11.1. I ask then, Did God reject his people? May it never be! For I also am an Israelite, a descendant of Abraham, of the tribe of Benjamin. 11.11. I ask then, did they stumble that they might fall? May it never be! But by their fall salvation has come to the Gentiles, to provoke them to jealousy. 11.13. For I speak to you who are Gentiles. Since then as I am an apostle to Gentiles, I glorify my ministry; 11.25. For I don't desire, brothers, to have you ignorant of this mystery, so that you won't be wise in your own conceits, that a partial hardening has happened to Israel, until the fullness of the Gentiles has come in 12.3. For I say, through the grace that was given me, to every man who is among you, not to think of himself more highly than he ought to think; but to think reasonably, as God has apportioned to each person a measure of faith. 12.4. For even as we have many members in one body, and all the members don't have the same function 12.5. so we, who are many, are one body in Christ, and individually members one of another. 12.6. Having gifts differing according to the grace that was given to us, if prophecy, let us prophesy according to the proportion of our faith; 12.7. or service, let us give ourselves to service; or he who teaches, to his teaching; 12.8. or he who exhorts, to his exhorting: he who gives, let him do it with liberality; he who rules, with diligence; he who shows mercy, with cheerfulness. 14.4. Who are you who judge another's servant? To his own lord he stands or falls. Yes, he will be made to stand, for God has power to make him stand. 14.6. He who observes the day, observes it to the Lord; and he who does not observe the day, to the Lord he does not observe it. He who eats, eats to the Lord, for he gives God thanks. He who doesn't eat, to the Lord he doesn't eat, and gives God thanks. 14.10. But you, why do you judge your brother? Or you again, why do you despise your brother? For we will all stand before the judgment seat of Christ. 14.11. For it is written, "'As I live,' says the Lord, 'to me every knee will bow. Every tongue will confess to God.' 14.14. I know, and am persuaded in the Lord Jesus, that nothing is unclean of itself; except that to him who considers anything to be unclean, to him it is unclean. 14.15. Yet if because of food your brother is grieved, you walk no longer in love. Don't destroy with your food him for whom Christ died. 14.19. So then, let us follow after things which make for peace, and things by which we may build one another up. 14.21. It is good to not eat meat, drink wine, nor do anything by which your brother stumbles, is offended, or is made weak. 15.6. that with one accord you may with one mouth glorify the God and Father of our Lord Jesus Christ. 15.7. Therefore receive one another, even as Christ also received you, to the glory of God. 15.8. Now I say that Christ has been made a minister of the circumcision for the truth of God, that he might confirm the promises given to the fathers 15.9. and that the Gentiles might glorify God for his mercy. As it is written, "Therefore will I give praise to you among the Gentiles, And sing to your name. 15.10. Again he says, "Rejoice, you Gentiles, with his people. 15.11. Again, "Praise the Lord, all you Gentiles! Let all the peoples praise him. 15.12. Again, Isaiah says, "There will be the root of Jesse, He who arises to rule over the Gentiles; On him will the Gentiles hope. 15.27. Yes, it has been their good pleasure, and they are their debtors. For if the Gentiles have been made partakers of their spiritual things, they owe it to them also to serve them in fleshly things. 16.1. I commend to you Phoebe, our sister, who is a servant of the assembly that is at Cenchreae 16.4. who for my life, laid down their own necks; to whom not only I give thanks, but also all the assemblies of the Gentiles. 16.5. Greet the assembly that is in their house. Greet Epaenetus, my beloved, who is the first fruits of Achaia to Christ. 16.16. Greet one another with a holy kiss. The assemblies of Christ greet you. 16.23. Gaius, my host and host of the whole assembly, greets you. Erastus, the treasurer of the city, greets you, as does Quartus, the brother. |
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24. New Testament, Mark, 12.1-12.12, 13.14 (1st cent. CE - 1st cent. CE)
| 12.1. He began to speak to them in parables. "A man planted a vineyard, put a hedge around it, dug a pit for the winepress, built a tower, rented it out to a farmer, and went into another country. 12.2. When it was time, he sent a servant to the farmer to get from the farmer his share of the fruit of the vineyard. 12.3. They took him, beat him, and sent him away empty. 12.4. Again, he sent another servant to them; and they threw stones at him, wounded him in the head, and sent him away shamefully treated. 12.5. Again he sent another; and they killed him; and many others, beating some, and killing some. 12.6. Therefore still having one, his beloved son, he sent him last to them, saying, 'They will respect my son.' 12.7. But those farmers said among themselves, 'This is the heir. Come, let's kill him, and the inheritance will be ours.' 12.8. They took him, killed him, and cast him out of the vineyard. 12.9. What therefore will the lord of the vineyard do? He will come and destroy the farmers, and will give the vineyard to others. 12.10. Haven't you even read this Scripture: 'The stone which the builders rejected, The same was made the head of the corner. 12.11. This was from the Lord, It is marvelous in our eyes'? 12.12. They tried to seize him, but they feared the multitude; for they perceived that he spoke the parable against them. They left him, and went away. 13.14. But when you see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not (let the reader understand), then let those who are in Judea flee to the mountains |
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25. New Testament, Matthew, 16.18, 18.17, 21.43, 22.30, 24.15 (1st cent. CE - 1st cent. CE)
| 16.18. I also tell you that you are Peter, and on this rock I will build my assembly, and the gates of Hades will not prevail against it. 18.17. If he refuses to listen to them, tell it to the assembly. If he refuses to hear the assembly also, let him be to you as a Gentile or a tax collector. 21.43. Therefore I tell you, the Kingdom of God will be taken away from you, and will be given to a nation bringing forth its fruits. 22.30. For in the resurrection they neither marry, nor are given in marriage, but are like God's angels in heaven. 24.15. When, therefore, you see the abomination of desolation, which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand) |
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26. Tacitus, Annals, 15.44 (1st cent. CE - 2nd cent. CE)
| 15.44. So far, the precautions taken were suggested by human prudence: now means were sought for appeasing deity, and application was made to the Sibylline books; at the injunction of which public prayers were offered to Vulcan, Ceres, and Proserpine, while Juno was propitiated by the matrons, first in the Capitol, then at the nearest point of the sea-shore, where water was drawn for sprinkling the temple and image of the goddess. Ritual banquets and all-night vigils were celebrated by women in the married state. But neither human help, nor imperial munificence, nor all the modes of placating Heaven, could stifle scandal or dispel the belief that the fire had taken place by order. Therefore, to scotch the rumour, Nero substituted as culprits, and punished with the utmost refinements of cruelty, a class of men, loathed for their vices, whom the crowd styled Christians. Christus, the founder of the name, had undergone the death penalty in the reign of Tiberius, by sentence of the procurator Pontius Pilatus, and the pernicious superstition was checked for a moment, only to break out once more, not merely in Judaea, the home of the disease, but in the capital itself, where all things horrible or shameful in the world collect and find a vogue. First, then, the confessed members of the sect were arrested; next, on their disclosures, vast numbers were convicted, not so much on the count of arson as for hatred of the human race. And derision accompanied their end: they were covered with wild beasts' skins and torn to death by dogs; or they were fastened on crosses, and, when daylight failed were burned to serve as lamps by night. Nero had offered his Gardens for the spectacle, and gave an exhibition in his Circus, mixing with the crowd in the habit of a charioteer, or mounted on his car. Hence, in spite of a guilt which had earned the most exemplary punishment, there arose a sentiment of pity, due to the impression that they were being sacrificed not for the welfare of the state but to the ferocity of a single man. |
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27. Tosefta, Berachot, 2.12-2.14 (1st cent. CE - 2nd cent. CE)
| 2.12. Zavim, Zavot, Niddot, and women who gave birth are permitted to read the Torah and to learn Mishna, Midrash, laws, and Aggadot. And men who had a seminal emission (Baalei Keraim) are forbidden in all of them. Rebbi Yossi says, “He can learn the laws that he is familiar with, as long as he does not arrange the Mishna.”" 2.13. “A man who had a seminal emission (Baal Keri) who does not have water to dip in may read the Shema, but he may not [read it loud enough so that he can] hear [himself talking] with his own ear, and does not say the Beracha (blessing) not before it and not after it.” [These are] the words of Rebbi Meir. And the Chachamim (Sages) say, ”He may read the Shema and he may [read it loud enough so that he can] hear [himself talking] with his own ear, and he says the Beracha [both] before it and after it.” Rebbi Meir said, “One time we were sitting in the Bet Midrash (Study Hall) in front of Rebbi Akiva and we were reading the Shema, but we were not saying it loud enough to be able to hear ourselves, because of one inquisitor who was standing by the door.” They (i.e. Chachamim) said [back] to him, “The time of danger is not a proof.”" 2.14. One that was standing in the field naked or that was doing his work naked should cover himself with straw and with stubble or anything [else for that matter] and may read [the Shema]. Even though they (i.e. the Rabbis) said that it is not praiseworthy for a person to be sitting naked, because the Holy One Blessed Be He did not create man naked as it says, “I clothed him in a cloud and [made] mist his shroud.” (Job 38:9) “Clothed him in a cloud” that [refers to] the sack of the fetus, “and [made] mist his shroud” that [refers to] the placenta. [If] there was a wrap of cloth or of skin wrapped around his loins he may read [the Shema]. Either way he should not pray [Shmoneh Esreh] until he covers his heart." |
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28. Clement of Alexandria, Christ The Educator, 2.1.16.3 (2nd cent. CE - 3rd cent. CE)
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29. Clement of Alexandria, Miscellanies, 6.5.41 (2nd cent. CE - 3rd cent. CE)
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30. Irenaeus, Refutation of All Heresies, 2.26.1 (2nd cent. CE - 3rd cent. CE)
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31. Justin, Dialogue With Trypho, 17.1, 35.4-35.6, 80.2-80.5 (2nd cent. CE - 2nd cent. CE)
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32. Diogenes Laertius, Lives of The Philosophers, 4.40, 7.160-7.161 (3rd cent. CE - 3rd cent. CE)
| 4.40. Once indeed, when at Athens, he stopped too long in the Piraeus, discussing themes, out of friendship for Hierocles, and for this he was censured by certain persons. He was very lavish, in short another Aristippus, and he was fond of dining well, but only with those who shared his tastes. He lived openly with Theodete and Phila, the Elean courtesans, and to those who censured him he quoted the maxims of Aristippus. He was also fond of boys and very susceptible. Hence he was accused by Ariston of Chios, the Stoic, and his followers, who called him a corrupter of youth and a shameless teacher of immorality. 7.160. 2. ARISTONAriston the Bald, of Chios, who was also called the Siren, declared the end of action to be a life of perfect indifference to everything which is neither virtue nor vice; recognizing no distinction whatever in things indifferent, but treating them all alike. The wise man he compared to a good actor, who, if called upon to take the part of a Thersites or of an Agamemnon, will impersonate them both becomingly. He wished to discard both Logic and Physics, saying that Physics was beyond our reach and Logic did not concern us: all that did concern us was Ethics. 7.161. Dialectical reasonings, he said, are like spiders' webs, which, though they seem to display some artistic workmanship, are yet of no use. He would not admit a plurality of virtues with Zeno, nor again with the Megarians one single virtue called by many names; but he treated virtue in accordance with the category of relative modes. Teaching this sort of philosophy, and lecturing in the Cynosarges, he acquired such influence as to be called the founder of a sect. At any rate Miltiades and Diphilus were denominated Aristoneans. He was a plausible speaker and suited the taste of the general public. Hence Timon's verse about him:One who from wily Ariston's line boasts his descent. |
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33. Anon., Epistle To Diognetus, 1.1, 5.5-5.17, 6.3
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34. Babylonian Talmud, Avodah Zarah, None
| 36b. (מלאכי ג, ט) במארה אתם נארים ואותי אתם קובעים הגוי כולו אי איכא גוי כולו אין אי לא לא,גופא אמר באלי אמר אבימי נותאה משמיה דרב פיתן ושמנן יינן ובנותיהן כולן משמונה עשר דבר הן בנותיהן מאי היא אמר רב נחמן בר יצחק גזרו על בנותיהן נידות מעריסותן,וגניבא משמיה דרב אמר כולן משום עבודת כוכבים גזרו בהן דכי אתא רב אחא בר אדא א"ר יצחק גזרו על פיתן משום שמנן מאי אולמיה דשמן מפת,אלא על פיתן ושמנן משום יינן ועל יינן משום בנותיהן ועל בנותיהן משום דבר אחר ועל דבר אחר משום ד"א,בנותיהן דאורייתא היא דכתיב (דברים ז, ג) לא תתחתן בם דאורייתא ז' אומות אבל שאר עובדי כוכבים לא ואתו אינהו וגזור אפילו דשאר עובדי כוכבים,ולר"ש בן יוחי דאמר (דברים ז, ד) כי יסיר את בנך מאחרי לרבות כל המסירות מאי איכא למימר אלא דאורייתא אישות דרך חתנות ואתו אינהו גזור אפילו דרך זנות,זנות נמי בבית דינו של שם גזרו דכתיב (בראשית לח, כד) ויאמר יהודה הוציאוה ותשרף,אלא דאורייתא עובד כוכבים הבא על בת ישראל דמשכה בתריה אבל ישראל הבא על העובדת כוכבים לא ואתו אינהו גזור אפי' ישראל הבא על העובדת כוכבים,ישראל הבא על העובדת כוכבים הלכה למשה מסיני היא דאמר מר הבועל ארמית קנאין פוגעין בו,א"ל דאורייתא בפרהסיא וכמעשה שהיה ואתו אינהו גזור אפילו בצינעא בצינעא נמי בית דינו של חשמונאי גזרו,[דכי אתא רב דימי אמר ב"ד של חשמונאי גזרו] ישראל הבא על העובדת כוכבים חייב משום נשג"א,כי אתא רבין אמר משום נשג"ז,כי גזרו בית דינו של חשמונאי ביאה אבל ייחוד לא ואתו אינהו גזור אפי' ייחוד ייחוד נמי בית דינו של דוד גזרו,דאמר רב יהודה באותה שעה גזרו על ייחוד אמרי התם ייחוד דבת ישראל אבל ייחוד דעובדת כוכבים לא ואתו אינהו גזרו אפי' אייחוד דעובדת כוכבים,ייחוד דבת ישראל דאורייתא היא דאמר ר' יוחנן משום ר"ש בן יהוצדק רמז לייחוד מן התורה מנין שנאמר (דברים יג, ז) כי יסיתך אחיך בן אמך וכי בן אם מסית בן אב אינו מסית,אלא בן מתייחד עם אמו ואין אחר מתייחד עם כל עריות שבתורה,ייחוד דאורייתא דאשת איש ואתא דוד וגזר אפי' אייחוד דפנויה ואתו תלמידי בית שמאי ובית הלל גזור אפי' אייחוד דעובדת כוכבים,מאי על ד"א משום ד"א אמר רב נחמן בר יצחק גזרו על תינוק עובד כוכבים שיטמא בזיבה שלא יהא תינוק ישראל רגיל אצלו במשכב זכור,דא"ר זירא צער גדול היה לי אצל ר' אסי ור' אסי אצל ר' יוחנן ור' יוחנן אצל ר' ינאי ור' ינאי אצל רבי נתן בן עמרם ור"נ בן עמרם אצל רבי תינוק עובד כוכבים מאימתי מטמא בזיבה ואמר לי בן יומו וכשבאתי אצל ר' חייא אמר לי בן ט' שנים ויום אחד,וכשבאתי והרציתי דברי לפני רבי אמר לי הנח דברי ואחוז דברי רבי חייא דאמר תינוק עובד כוכבים אימתי מטמא בזיבה בן תשע שנים ויום אחד | 36b. It is the verse: b“You are cursed with the curse, yet you rob Me, even this whole nation”(Malachi 3:9). This teaches that bif there isthe acceptance of bthe whole nation, yes,an ordice may be instituted, but bif not, no,the ordice may not be instituted.,§ The Gemara discusses bthematter bitself: Balei saysthat bAvimi of Nota says in the name of Rav:The prohibitions with regard to gentiles’ bbread and their oil, their wine and their daughters, are all from the eighteen mattersissued in a single day in the time of the students of Shammai and Hillel. The Gemara asks: With regard to btheir daughters, what isthe decree? bRabbi Naḥman bar Yitzḥak says: They decreed upon their daughtersthat they should be classified as bmenstruating women fromthe time they are in btheir cradle,i.e., they decreed that from when they are young, gentile women are always considered to be menstruating.,The Gemara presents another opinion. bAnd Geneiva says in the name of Rav:Gentiles’ bread, oil, wine, and daughters were ball decreed upon due tothe concern that Jews might participate in bidol worshipwith gentiles as a result of intermingling with them. bAs, when Rav Aḥa bar Adda camefrom Eretz Yisrael to Babylonia he said that bRabbi Yitzḥak says: They decreeda prohibition bupon their bread due to their oil.The Gemara asks: In bwhatway bis theprohibition with regard to boil stronger thanthe prohibition with regard to bbread?That is, why does the primary concern relate to the oil of gentiles rather than their bread?,The Gemara offers a different interpretation: bRather,they issued a decree prohibiting btheir bread and their oil due to their wine. Andthey issued the decree prohibiting btheir wine due tothe fact that this leads to familiarity, and Jews will come to marry btheir daughters. Andthey issued a decree prohibiting btheir daughters due to something else,idolatry. bAndthey further issued a decree bon something else due to something else,which will be explained by the Gemara.,It was stated that the prohibition against marrying the daughters of gentiles was decreed on account of idolatry. The Gemara raises an objection: But the prohibition against marrying btheir daughters isprescribed bby Torah law, as it is written: “Neither shall you make marriages with them”(Deuteronomy 7:3). The Gemara explains: bBy Torah lawintermarriage is prohibited only with the bsevenCanaanite bnations, butintermarriage with bthe other nationsof the world is bnotprohibited, bandthe students of Shammai and Hillel bcame and decreedthat intermarriage is prohibited bevenwith bthe other nations. /b,The Gemara asks: bAnd according tothe opinion of bRabbi Shimon ben Yoḥai, who saysthat the subsequent verse: b“For he will turn away your son from following Me”(Deuteronomy 7:4) serves bto include all who turn awayone’s son from God, i.e., all gentiles, bwhat is there to say? Rather, by Torah lawonly bsexual relations by way of marriageare prohibited, band they cameand bdecreedthat sexual relations are prohibited beven by way of licentiousness. /b,The Gemara raises an objection: bLicentioussexual intercourse was balsoprohibited earlier, as bthey decreeda prohibition in this regard bin the court of Shem, as it is written:“It was told to Judah, saying: Tamar your daughter-in-law has played the harlot; and moreover, behold, she is with child by harlotry. bAnd Judah said: Bring her forth, and let her be burned”(Genesis 38:24). This proves that the prohibition against licentious intercourse with a gentile was in force long before the time of the students of Shammai and Hillel.,The Gemara explains: bRather,the prohibition prescribed bby Torah lawapplies to the case of ba gentile who engaged in intercourse with a Jewish woman, as she is drawn after himtoward idolatry, bbutthe case of ba Jew who engaged in intercourse with a gentile womanis bnotincluded in the prohibition by Torah law. bAndthe students of Shammai and Hillel bcameand bdecreedthat the prohibition applies bevento ba Jew who engaged in intercourse with a gentile woman. /b,The Gemara rejects this: The prohibition concerning ba Jew who engaged in intercourse with a gentile woman is a ihalakha /itransmitted bto Moses from Sinai,not a rabbinic ordice. bAs the Master said:With regard to bone who engages in intercourse with an Aramean woman, zealots may attack him,as Pinehas did to Zimri in the wilderness (see Numbers 25:6–8)., bHe said to him: By Torah lawintercourse with a gentile is prohibited bin public, andonly in situations blike the incident that occurred,as described in Numbers, chapter 25. bAndthe students of Shammai and Hillel bcameand bdecreedthat the prohibition applies beven in private.The Gemara raises another difficulty: This was balsoprohibited bin private,as bthe court of the Hasmoneans decreedthat it is prohibited., bAs when Rav Dimi camefrom Eretz Yisrael to Babylonia, he bsaid: The court of the Hasmoneans decreedthat ba Jew who engaged in intercourse with a gentile woman bearsliability bfortransgressing four prohibitions, represented by the mnemonic: iNun /i, ishin /i, igimmel /i, ialef /i.These letters stands for: Menstruating woman [ inidda /i], maidservant [ ishifḥa /i], gentile [ igoya /i], and married woman [ ieshet ish /i]. By rabbinic law, a man who engages in intercourse with a gentile woman is considered to have violated the prohibitions involved in having intercourse with all four of these women.,And bwhen Ravin camefrom Eretz Yisrael to Babylonia, he bsaid:He bears liability bforfour prohibitions represented by the mnemonic: iNun /i, ishin /i, igimmel /i, izayin /i,which stands for: Menstruating woman [ inidda /i], maidservant [ ishifḥa /i], gentile [ igoya /i], and prostitute [ izona /i]. In any case, it is apparent that this decree was in force before the time of the students of Shammai and Hillel.,The Gemara answers: bWhen the court of the Hasmoneans decreed,they prohibited only bsexual intercourse, butwith regard to bseclusionwith a gentile woman, bno,they did not prohibit that. bAndthe students of Shammai and Hillel bcameand bdecreedthat beven seclusionwith a gentile woman is prohibited. The Gemara raises an objection: bSeclusionwas balsoprohibited earlier, as bthe court ofKing bDavid decreedthat with regard to this matter., bAs Rav Yehuda says: At that time,after the incident involving Amnon and Tamar (see II Samuel 13:1–19), bthey decreed with regard to seclusion.The Sages bsaidin response to the objection: bThere,in David’s court, bseclusion with a Jewish womanwas prohibited, bbut seclusion with a gentile womanwas bnotprohibited. bAndthe students of Shammai and Hillel bcameand bdecreeda prohibition beven with regard to seclusion with a gentile woman. /b,The Gemara raises yet another difficulty: bSeclusion with a Jewish woman isprohibited bby Torah law, as Rabbi Yoḥa says in the name of Rabbi Shimon ben Yehotzadak: Where is there an allusion in the Torah tothe prohibition against bseclusion? As it is stated: “If your brother, the son of your mother, entices you”(Deuteronomy 13:7). bAnd does onlya half brother who is bthe son of a mother enticeone to sin, whereas bthe son of a father does not entice? /b, bRather,there is a greater concern that a maternal half brother might entice one to sin, as ba son secludes himself with his mother, and no other may seclude himself with anyof bthose with whom relations are forbidden by the Torah.Since an individual and his maternal half brother both seclude themselves with their shared mother, they are frequently together in private, and this facilitates enticement. In any case, it is clear that the prohibition against seclusion with a Jewish woman preceded King David.,The Gemara explains: The prohibition against bseclusionprescribed bby Torah lawapplies specifically to ba married woman, and David came and decreeda prohibition beven with regard to seclusion with an unmarried woman. Andlater bthe students of Beit Shammai and Beit Hillel cameand bdecreed even with regard to seclusion with a gentile woman. /b,§ It was stated above that they issued a decree prohibiting the daughters of gentiles due to something else, idolatry. And they further issued a decree on something else due to something else. The Gemara asks: bWhatis the meaning of: And they further issued a decree bon something else due to something else? Rav Naḥman bar Yitzḥak says: They decreed upona male bgentile child that he imparts ritual impurity asthough he were a Jew who experienced a gonorrhea-like bdischarge [ iziva /i],so bthat a Jewish child will not become familiar with him,leading bto homosexual intercourse.The Sages employed a euphemism when referring to this decree., bAs Rabbi Zeira says: I had great trouble with Rabbi Asiwhen I asked him the following question, bandlikewise bRabbi Asiexperienced trouble bwith Rabbi Yoḥawhen he posed it to him. bAnd Rabbi Yoḥahad trouble bwith Rabbi Yannai, and Rabbi Yannaihad trouble bwith Rabbi Natan ben Amram, and Rabbi Natan ben Amramhad trouble bwith RabbiYehuda HaNasi. The inquiry was as follows: With regard to a male bgentile child, from when,i.e., from what age, does he bimpart ritual impurity asone who experiences iziva /i? AndRabbi Yehuda HaNasi bsaid to me:From when he is bone day old. And when I came to Rabbi Ḥiyya, he said to me:From when he is bnine years and one day old. /b, bAnd when I cameback band relayedRabbi Ḥiyya’s bstatement before RabbiYehuda HaNasi, bhe said to me: Discard my statement, and grasp the statement of Rabbi Ḥiyya, who says:From bwhendoes ba gentile child impart ritual impurity asone who experiences iziva /i?From when he is bnine years and one day old. /b |
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