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Tiresias: The Ancient Mediterranean Religions Source Database



8233
New Testament, 1 Peter, 1.13


Διὸ ἀναζωσάμενοι τὰς ὀσφύας τῆς διανοίας ὑμῶν, νήφοντες τελείως, ἐλπίσατε ἐπὶ τὴν φερομένην ὑμῖν χάριν ἐν ἀποκαλύψει Ἰησοῦ Χριστοῦ.Therefore, prepare your minds for action, be sober and set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ --


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

19 results
1. Hebrew Bible, Genesis, 9.6 (9th cent. BCE - 3rd cent. BCE)

9.6. שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם דָּמוֹ יִשָּׁפֵךְ כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת־הָאָדָם׃ 9.6. Whoso sheddeth man’s blood, by man shall his blood be shed; for in the image of God made He man."
2. Hebrew Bible, Proverbs, 1.17 (9th cent. BCE - 3rd cent. BCE)

1.17. כִּי־חִנָּם מְזֹרָה הָרָשֶׁת בְּעֵינֵי כָל־בַּעַל כָּנָף׃ 1.17. For in vain the net is spread in the eyes of any bird;"
3. Hebrew Bible, Psalms, 37.34 (9th cent. BCE - 3rd cent. BCE)

37.34. קַוֵּה אֶל־יְהוָה וּשְׁמֹר דַּרְכּוֹ וִירוֹמִמְךָ לָרֶשֶׁת אָרֶץ בְּהִכָּרֵת רְשָׁעִים תִּרְאֶה׃ 37.34. Wait for the LORD, and keep His way, and He will exalt thee to inherit the land; when the wicked are cut off, thou shalt see it."
4. Anon., 1 Enoch, 81.1, 93.2, 95.3-95.4, 96.1-96.2, 97.1, 102.4, 103.2, 104.2, 104.4, 106.19 (3rd cent. BCE - 2nd cent. BCE)

81.1. And he said unto me: ' Observe, Enoch, these heavenly tablets, And read what is written thereon, And mark every individual fact.' 81.1. And in those days they ceased to speak to me, and I came to my people, blessing the Lord of the world. 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. 95.4. Woe to you who fulminate anathemas which cannot be reversed: Healing shall therefore be far from you because of your sins. 96.1. Be hopeful, ye righteous; for suddenly shall the sinners perish before you, And ye shall have lordship over them according to your desires. 96.2. [And in the day of the tribulation of the sinners, Your children shall mount and rise as eagles, And higher than the vultures will be your nest, And ye shall ascend and enter the crevices of the earth, And the clefts of the rock for ever as coneys before the unrighteous, And the sirens shall sigh because of you-and weep.] 97.1. Believe, ye righteous, that the sinners will become a shame And perish in the day of unrighteousness. 97.1. Yea and like water your lies shall flow away; For your riches shall not abide But speedily ascend from you;For ye have acquired it all in unrighteousness, And ye shall be given over to a great curse. 102.4. Fear ye not, ye souls of the righteous, And be hopeful ye that have died in righteousness. 103.2. Mighty One in dominion, and by His greatness I swear to you. I know a mystery And have read the heavenly tablets, And have seen the holy books, And have found written therein and inscribed regarding them: 104.2. One: and your names are written before the glory of the Great One. Be hopeful; for aforetime ye were put to shame through ill and affliction; but now ye shall shine as the lights of heaven 104.4. rulers, and on all who helped those who plundered you. Be hopeful, and cast not away your hopes for ye shall have great joy as the angels of heaven. What shall ye be obliged to do Ye shall not have to hide on the day of the great judgement and ye shall not be found as sinners, and the eternal
5. Septuagint, Ecclesiasticus (Siracides), 2.9, 34.1 (2nd cent. BCE - 2nd cent. BCE)

2.9. you who fear the Lord, hope for good things,for everlasting joy and mercy. 34.1. A man of no understanding has vain and false hopes,and dreams give wings to fools. 34.1. He that is inexperienced knows few things,but he that has traveled acquires much cleverness.
6. Septuagint, Wisdom of Solomon, 5.14, 13.10 (2nd cent. BCE - 1st cent. BCE)

5.14. Because the hope of the ungodly man is like chaff carried by the wind,and like a light hoarfrost driven away by a storm;it is dispersed like smoke before the wind,and it passes like the remembrance of a guest who stays but a day. 13.10. But miserable, with their hopes set on dead things, are the men who give the name "gods" to the works of mens hands,gold and silver fashioned with skill,and likenesses of animals,or a useless stone, the work of an ancient hand.
7. Mishnah, Avot, 1.3 (1st cent. CE - 3rd cent. CE)

1.3. Antigonus a man of Socho received [the oral tradition] from Shimon the Righteous. He used to say: do not be like servants who serve the master in the expectation of receiving a reward, but be like servants who serve the master without the expectation of receiving a reward, and let the fear of Heaven be upon you."
8. New Testament, 1 Peter, 1.3-1.12, 1.14-1.21, 2.4-2.8, 2.10, 2.17, 3.5, 3.15-3.16, 4.13, 4.17, 5.10 (1st cent. CE - 1st cent. CE)

1.3. Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy became our father again to a living hope through the resurrection of Jesus Christ from the dead 1.4. to an incorruptible and undefiled inheritance that doesn't fade away, reserved in heaven for you 1.5. who by the power of God are guarded through faith for a salvation ready to be revealed in the last time. 1.6. Wherein you greatly rejoice, though now for a little while, if need be, you have been put to grief in various trials 1.7. that the proof of your faith, which is more precious than gold that perishes even though it is tested by fire, may be found to result in praise, glory, and honor at the revelation of Jesus Christ -- 1.8. whom not having known you love; in whom, though now you don't see him, yet believing, you rejoice greatly with joy unspeakable and full of glory -- 1.9. receiving the result of your faith, the salvation of your souls. 1.10. Concerning this salvation, the prophets sought and searched diligently, who prophesied of the grace that would come to you 1.11. searching for who or what kind of time the Spirit of Christ, which was in them, pointed to, when he predicted the sufferings of Christ, and the glories that would follow them. 1.12. To them it was revealed, that not to themselves, but to you, did they minister these things, which now have been announced to you through those who preached the gospel to you by the Holy Spirit sent out from heaven; which things angels desire to look into. 1.14. as children of obedience, not conforming yourselves according to your former lusts as in your ignorance 1.15. but just as he who called you is holy, you yourselves also be holy in all of your behavior; 1.16. because it is written, "You shall be holy; for I am holy. 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: 1.18. knowing that you were redeemed, not with corruptible things, with silver or gold, from the useless way of life handed down from your fathers 1.19. but with precious blood, as of a lamb without spot, the blood of Christ; 1.20. who was foreknown indeed before the foundation of the world, but was revealed at the end of times for your sake 1.21. who through him are believers in God, who raised him from the dead, and gave him glory; so that your faith and hope might be in God. 2.4. coming to him, a living stone, rejected indeed by men, but chosen by God, precious. 2.5. You also, as living stones, are built up as a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ. 2.6. Because it is contained in Scripture, "Behold, I lay in Zion a chief cornerstone, elect, precious: He who believes in him will not be put to shame. 2.7. For you therefore who believe is the honor, but for such as are disobedient, "The stone which the builders rejected, Has become the chief cornerstone 2.8. and, "A stone of stumbling, and a rock of offense."For they stumble at the word, being disobedient, whereunto also they were appointed. 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. 2.17. Honor all men. Love the brotherhood. Fear God. Honor the king. 3.5. For this is how the holy women before, who hoped in God, also adorned themselves, being in subjection to their own husbands: 3.15. But sanctify the Lord God in your hearts; and always be ready to give an answer to everyone who asks you a reason concerning the hope that is in you, with humility and fear: 3.16. having a good conscience; that, while you are spoken against as evildoers, they may be put to shame who revile your good manner of life in Christ. 4.13. But because you are partakers of Christ's sufferings, rejoice; that at the revelation of his glory also you may rejoice with exceeding joy. 4.17. For the time has come for judgment to begin at the house of God. If it begins first with us, what will happen to those who don't obey the gospel of God? 5.10. But may the God of all grace (who called you to his eternal glory by Christ Jesus), after you have suffered a while, perfect, establish, strengthen, and settle you.
9. New Testament, 1 Corinthians, 10.1 (1st cent. CE - 1st cent. CE)

10.1. Now I would not have you ignorant, brothers, that our fatherswere all under the cloud, and all passed through the sea;
10. New Testament, Acts, 2.17 (1st cent. CE - 2nd cent. CE)

2.17. 'It will be in the last days, says God, I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams.
11. New Testament, Apocalypse, 12.9 (1st cent. CE - 1st cent. CE)

12.9. The great dragon was thrown down, the old serpent, he who is called the devil and Satan, the deceiver of the whole world. He was thrown down to the earth, and his angels were thrown down with him.
12. New Testament, Ephesians, 4.26, 6.14 (1st cent. CE - 1st cent. CE)

4.26. Be angry, and don't sin." Don't let the sun go down on your wrath 6.14. Stand therefore, having the utility belt of truth buckled around your waist, and having put on the breastplate of righteousness
13. New Testament, Philippians, 2.16 (1st cent. CE - 1st cent. CE)

2.16. holding up the word of life; that I may have something to boast in the day of Christ, that I didn't run in vain nor labor in vain.
14. New Testament, Luke, 9.52, 10.18, 10.22, 12.35-12.38, 22.28-22.30 (1st cent. CE - 1st cent. CE)

9.52. and sent messengers before his face. They went, and entered into a village of the Samaritans, so as to prepare for him. 10.18. He said to them, "I saw Satan having fallen like lightning from heaven. 10.22. Turning to the disciples, he said, "All things have been delivered to me by my Father. No one knows who the Son is, except the Father, and who the Father is, except the Son, and he to whomever the Son desires to reveal him. 12.35. Let your loins be girded and your lamps burning. 12.36. Be like men watching for their lord, when he returns from the marriage feast; that, when he comes and knocks, they may immediately open to him. 12.37. Blessed are those servants, whom the lord will find watching when he comes. Most assuredly I tell you, that he will dress himself, and make them recline, and will come and serve them. 12.38. They will be blessed if he comes in the second or third watch, and finds them so. 22.28. But you are those who have continued with me in my trials. 22.29. I confer on you a kingdom, even as my Father conferred on me 22.30. that you may eat and drink at my table in my kingdom. You will sit on thrones, judging the twelve tribes of Israel.
15. Anon., Leviticus Rabba, 34.3 (2nd cent. CE - 5th cent. CE)

34.3. דָּבָר אַחֵר, וְכִי יָמוּךְ, הֲדָא הוּא דִכְתִיב (משלי יא, יז): גֹּמֵל נַפְשׁוֹ אִישׁ חָסֶד, זֶה הִלֵּל הַזָּקֵן, שֶׁבְּשָׁעָה שֶׁהָיָה נִפְטַר מִתַּלְמִידָיו הָיָה מְהַלֵּךְ וְהוֹלֵךְ עִמָּם, אָמְרוּ לוֹ תַּלְמִידָיו רַבֵּנוּ לְהֵיכָן אַתָּה הוֹלֵךְ אָמַר לָהֶם לַעֲשׂוֹת מִצְוָה, אָמְרוּ לוֹ וְכִי מַה מִּצְוָה זוֹ, אָמַר לָהֶן לִרְחֹץ בְּבֵית הַמֶּרְחָץ, אָמְרוּ לוֹ וְכִי זוֹ מִצְוָה הִיא, אָמַר לָהֶם, הֵן. מָה אִם אִיקוֹנִין שֶׁל מְלָכִים שֶׁמַּעֲמִידִים אוֹתָן בְּבָתֵּי טַרְטִיאוֹת וּבְבָתֵּי קִרְקָסִיאוֹת, מִי שֶׁנִּתְמַנֶּה עֲלֵיהֶם הוּא מוֹרְקָן וְשׁוֹטְפָן וְהֵן מַעֲלִין לוֹ מְזוֹנוֹת, וְלֹא עוֹד אֶלָּא שֶׁהוּא מִתְגַּדֵּל עִם גְּדוֹלֵי מַלְכוּת, אֲנִי שֶׁנִּבְרֵאתִי בְּצֶלֶם וּבִדְמוּת, דִּכְתִיב (בראשית ט, ו): כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת הָאָדָם, עַל אַחַת כַּמָּה וְכַמָּה. דָּבָר אַחֵר, גֹּמֵל נַפְשׁוֹ אִישׁ חָסֶד, זֶה הִלֵּל הַזָּקֵן, שֶׁבְּשָׁעָה שֶׁהָיָה נִפְטַר מִתַּלְמִידָיו הָיָה מְהַלֵּךְ וְהוֹלֵךְ עִמָּם, אָמְרוּ לוֹ תַּלְמִידָיו רַבֵּנוּ לְהֵיכָן אַתָּה הוֹלֵךְ, אָמַר לָהֶם לִגְמֹל חֶסֶד עִם הָדֵין אַכְסַנְיָא בְּגוֹ בֵּיתָא. אָמְרוּ לוֹ, כָּל יוֹם אִית לָךְ אַכְסַנְיָא, אָמַר לָהֶם, וְהָדֵין נַפְשָׁא עֲלוּבְתָּא לָאו אַכְסַנְיָא הוּא בְּגוֹ גוּפָא, יוֹמָא דֵין הִיא הָכָא לְמָחָר לֵית הִיא הָכָא. דָּבָר אַחֵר (משלי יא, יז): גֹּמֵל נַפְשׁוֹ אִישׁ חָסֶד וְעֹכֵר שְׁאֵרוֹ אַכְזָרִי, אָמַר רַבִּי אֲלֶכְּסַנְדְּרִי זֶה שֶׁמַּגַעַת לוֹ שִׂמְחָה וְאֵינוֹ מַדְבִּיק אֶת קְרוֹבָיו עִמּוֹ מִשּׁוּם עֲנִיּוּת. אָמַר רַבִּי נַחְמָן כְּתִיב (דברים טו, י): כִּי בִּגְלַל הַדָּבָר הַזֶּה, גַּלְגַּל הוּא שֶׁחוֹזֵר בָּעוֹלָם, לְפִיכָךְ משֶׁה מַזְהִיר אֶת יִשְׂרָאֵל וְכִי יָמוּךְ אָחִיךָ. 34.3. Another Thing: 'But if he is impoverished', here it is written, \"The merciful man does good to his own soul (Proverbs 11:17),\" this [refers to] Hillel the Elder, who, at the time that he was departing from his students, would walk with them. They said to him, \"Rabbi, where are you walking to?\" He said to them, \"To fulfill a commandment!\" They said to him, \"And what commandment is this?\" He said to them, \"To bathe in the bathhouse.\" They said to him: \"But is this really a commandment?\" He said to them: \"Yes. Just like regarding the statues (lit. icons) of kings, that are set up in the theaters and the circuses, the one who is appointed over them bathes them and scrubs them, and they give him sustece, and furthermore, he attains status with the leaders of the kingdom; I, who was created in the [Divine] Image and Form, as it is written, \"For in the Image of G-d He made Man (Genesis 9:6),\" even more so!..."
16. Hippolytus, Refutation of All Heresies, 9 (2nd cent. CE - 3rd cent. CE)

17. Tertullian, Prescription Against Heretics, 13 (2nd cent. CE - 3rd cent. CE)

18. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)

3b. בחדתי,ותיפוק ליה משום מזיקין בתרי,אי בתרי חשד נמי ליכא בתרי ופריצי.,מפני המפולת ותיפוק ליה משום חשד ומזיקין,בתרי וכשרי.,מפני המזיקין ותיפוק ליה מפני חשד ומפולת,בחורבה חדתי ובתרי וכשרי, אי בתרי מזיקין נמי ליכא,במקומן חיישינן ואי בעית אימא לעולם בחד ובחורבה חדתי דקאי בדברא דהתם משום חשד ליכא דהא אשה בדברא לא שכיחא ומשום מזיקין איכא:,תנו רבנן ארבע משמרות הוי הלילה דברי רבי רבי נתן אומר שלש,מאי טעמא דרבי נתן דכתיב (שופטים ז)ויבא גדעון ומאה איש אשר אתו בקצה המחנה ראש האשמורת התיכונה תנא אין תיכונה אלא שיש לפניה ולאחריה,ורבי מאי תיכונה אחת מן התיכונה שבתיכונות,ורבי נתן מי כתיב תיכונה שבתיכונות תיכונה כתיב,מאי טעמיה דרבי אמר רב זריקא אמר רבי אמי אמר רבי יהושע בן לוי כתוב אחד אומר (תהלים קיט)חצות לילה אקום להודות לך על משפטי צדקך וכתוב אחד אומר (שם)קדמו עיני אשמורות הא כיצד ארבע משמרות הוי הלילה,ורבי נתן סבר לה כרבי יהושע דתנן רבי יהושע אומר עד שלש שעות שכן דרך מלכים לעמוד בשלש שעות שית דליליא ותרתי דיממא הוו להו שתי משמרות,רב אשי אמר משמרה ופלגא נמי משמרות קרו להו:,ואמר רבי זריקא אמר רבי אמי אמר רבי יהושע בן לוי אין אומרין בפני המת אלא דבריו של מת,אמר רבי אבא בר כהנא לא אמרן אלא בדברי תורה אבל מילי דעלמא לית לן בה,ואיכא דאמרי אמר רבי אבא בר כהנא לא אמרן אלא [אפילו] בדברי תורה וכל שכן מילי דעלמא:,ודוד בפלגא דליליא הוה קאי מאורתא הוה קאי דכתיב (תהלים קיט)קדמתי בנשף ואשועה וממאי דהאי נשף אורתא הוא דכתיב (משלי ז)בנשף בערב יום באישון לילה ואפילה,אמר רב אושעיא אמר רבי אחא הכי קאמר (דוד) מעולם לא עבר עלי חצות לילה בשינה.,רבי זירא אמר עד חצות לילה היה מתנמנם כסוס מכאן ואילך היה מתגבר כארי רב אשי אמר עד חצות לילה היה עוסק בדברי תורה מכאן ואילך בשירות ותשבחות., ונשף אורתא הוא הא נשף צפרא הוא דכתיב (שמואל א ל)ויכם דוד מהנשף ועד הערב למחרתם מאי לאו מצפרא ועד ליליא,לא מאורתא ועד אורתא,אי הכי לכתוב מהנשף ועד הנשף או מהערב ועד הערב,אלא אמר רבא תרי נשפי הוו נשף ליליא ואתי יממא נשף יממא ואתי ליליא.,ודוד מי הוה ידע פלגא דליליא אימת השתא משה רבינו לא הוה ידע דכתיב (שמות יא) כחצות הלילה אני יוצא בתוך מצרים,מאי כחצות אילימא דאמר ליה קודשא בריך הוא כחצות מי איכא ספיקא קמי שמיא אלא דאמר ליה (למחר) בחצות (כי השתא) ואתא איהו ואמר כחצות אלמא מספקא ליה ודוד הוה ידע,דוד סימנא הוה ליה דאמר רב אחא בר ביזנא אמר רבי שמעון חסידא כנור היה תלוי למעלה ממטתו של דוד וכיון שהגיע חצות לילה בא רוח צפונית ונושבת בו ומנגן מאליו מיד היה עומד ועוסק בתורה עד שעלה עמוד השחר כיון שעלה עמוד השחר נכנסו חכמי ישראל אצלו אמרו לו אדונינו המלך עמך ישראל צריכין פרנסה אמר להם לכו והתפרנסו זה מזה אמרו לו אין הקומץ משביע את הארי ואין הבור מתמלא מחוליתו אמר להם לכו ופשטו ידיכם בגדוד,מיד יועצים באחיתופל ונמלכין בסנהדרין ושואלין באורים ותומים,אמר רב יוסף מאי קרא (דכתיב) (דברי הימים א כז)ואחרי אחיתופל בניהו בן יהוידע ואביתר ושר צבא למלך יואב,אחיתופל זה יועץ וכן הוא אומר (שמואל ב טז) ועצת אחיתופל אשר יעץ בימים ההם כאשר ישאל (איש) בדבר האלהים 3b. The Gemara answers: This ihalakhaapplies even binthe case of a bnew,sturdy ruin, where there is no danger of collapse. Therefore, the reason because of suspicion is cited in order to warn one not to enter a new ruin as well.,The Gemara continues to object: bAnd let this ihalakha bbe derived because of demons?The Gemara answers: Demons are only a threat to individuals, so because of demons would not apply to a case bwhere twopeople enter a ruin together.,The Gemara objects: But bif there are twopeople entering a ruin together, then bthere is no suspicion either.There is no prohibition against two men to be alone with a woman as, in that case, there is no suspicion of untoward behavior. Consequently, if two men enter a ruin together, there is no room for suspicion. The Gemara answers: If btwo individualsknown to be bimmoralenter together, there is suspicion even though there are two of them.,The Gemara considers why bbecause of collapseis necessary. bLetthe prohibition bbe derived from suspicion and demons. /b,The Gemara responds: There are times when this reason is necessary, e.g., when btwo upstanding individualsenter a ruin together. Although there is neither concern of suspicion nor of demons, there remains concern lest the ruin collapse.,The Gemara considers the third reason, bbecause of demons.Why is it necessary to include: Because of demons? bLetthe prohibition bbe derived from suspicion and collapse. /b,The Gemara responds: There are cases where this is the only concern, for example where it is a bnewruin into which btwo upstandingindividuals enter, so there is neither concern lest it collapse nor of suspicion.,The Gemara points out, however, that bif there are two people, there is also noconcern of bdemons.As such, the question remains: In what case can demons be the sole cause not to enter a ruin?,The Gemara responds: Generally speaking, two individuals need not be concerned about demons; but, if they are bin their place,i.e., a place known to be haunted by demons (see Isaiah 13:21), bwe are concernedabout demons even with two people. bAnd if you wish, sayinstead: bActually,this refers btothe case of ban individualentering ba new ruin located in a field. There, there is no suspicion, asfinding ba woman in the field is uncommon;and since it is a new ruin, there is no danger of collapse. bHowever, there isstill concern of bdemons. /b, bThe Sages taughtin a iTosefta /i: bThe night is comprised of four watches;this is bthe statement of RabbiYehuda HaNasi. bRabbi Natan says:The night is comprised of bthreewatches.,The Gemara explains: bWhat is Rabbi Natan’s reasoning? As it is written: “And Gideon, and the one hundred men who were with him, came to the edge of camp at the beginning of the middle watch”(Judges 7:19). bIt was taughtin the iTosefta /i: bMiddle means nothing other thanthat bthere is one before it and one after it.From the fact that the verse refers to a middle watch, the fact that the night is comprised of three watches may be inferred., bAndwhat does bRabbiYehuda HaNasi say about this proof? He argues that it is inconclusive, as one could say: To bwhatdoes bmiddlerefer? It refers to bone of thetwo bmiddlewatches., bAndhow would bRabbi Natanrespond? He would say: Despite Rabbi Yehuda HaNasi’s objection, bis: One of the middlewatches, bwrittenin the verse? bThe middlewatch bis written.This indicates that the night is comprised of only three watches., bWhat is RabbiYehuda HaNasi’s breasoning? Rabbi Zerika saidthat bRabbi Ami saidthat bRabbi Yehoshua ben Levi said: RabbiYehuda HaNasi’s opinion is based on a comparison of two verses. bOne verse says: “At midnight I rise to give thanks for Your righteous laws”(Psalms 119:62), band the other verse says: “My eyes forestall the watches,that I will speak of Your word” (Psalms 119:148). Taken together, these verses indicate that their author, King David, rose at midnight, two watches before dawn, in order to study Torah. bHow is itpossible to reconcile these two verses? Only if bthere are four watches in the nightdoes one who rises two watches before dawn rise at midnight., bAndhow does bRabbi Natanreconcile these two verses? He bholds in accordance withthe opinion of bRabbi Yehoshua, for we learnedin a mishna that bRabbi Yehoshua says:One is permitted to recite the morning iShemaduring the time when people rise, buntil the third hourof the day, bas it is the custom of kings to rise during the third hour.Since it is customary for kings to rise during the third hour of the day, if David rose at midnight, he would be awake for bsix hours of the night and two hours of the day,which amounts to btwo watches.Therefore King David could say that he “forestalls the watches,” as he rose two watches before the rest of the kings in the world., bRav Ashi saidthat the verses can be reconciled in accordance with Rabbi Natan’s opinion in another way: bOne and one-half watches are still called watchesin plural. Therefore King David could rise at midnight yet maintain that he “forestalls the watches.”,Following this discussion, another ihalakhathat bRabbi Zerika saidthat bRabbi Ami saidthat bRabbi Yehoshua ben Levi saidis cited: bBefore the dead, one may speak only of matters relating to the dead,as speaking of other matters appears to be contemptuous of the deceased, underscoring that he is unable to talk while those around him can. Therefore, one must remain fully engaged in matters relating to him.,Two traditions exist with regard to the details of this ihalakhain the name of Rabbi Abba bar Kahana. According to one version, bRabbi Abba bar Kahana said:This ihalakha bwas only said with regard to matters of Torah.Speaking of bother matters, however, is notprohibited, since no contempt is expressed for the deceased by the fact that he is unable to speak of such topics., bOthers sayanother version of this ihalakhain the name of Rabbi Abba bar Kahana: This ihalakha bwas said even with regard to matters of Torah, and all the more so with regard to other matters.If one must refrain from speaking of matters of Torah, regarding which one is commanded to speak, and limit himself to matters concerning the deceased, all the more so should he refrain from speaking of other matters, regarding which one is not commanded to speak.,Incidental to the Gemara’s mention of King David, other sources are cited that describe his actions. Regarding that which was cited above, that he would rise in the middle of the night in order to serve his Creator, the Gemara asks: bDid David rise at midnight? He rose in the evening. As it is written: “I rose with the ineshefand cried,I hoped for Your word” (Psalms 119:147). bAnd howdo we know bthat this ineshefis the evening? As it is written: “In the ineshef /i, in the evening of the day, in the blackness of night and the darkness”(Proverbs 7:9). Apparently, King David did indeed rise when it was still evening.,The Gemara suggests several ways to resolve this contradiction. bRabbi Oshaya saidthat bRabbi Aḥa said: David said as follows: Midnight never passed me by in my sleep.Sometimes I fulfilled the verse, “I rose with the ineshefand cried,” but I always, at least, fulfilled the verse, “At midnight I rise to give thanks for Your righteous laws.”, bRabbi Zeira said: Until midnight,David bwould doze like a horse,as a horse dozes, but never sleeps deeply. bFrommidnight bon, he would gain the strength of a lion. Rav Ashi said: Until midnight, he would study Torah,as it is written: “I rose with the ineshefand cried, I hoped for Your word,” band frommidnight bon,he would engage in bsongs and praise,as it is written: “At midnight I rise to give thanks.”,To this point, the discussion has been based on the assumption that ineshefmeans evening. The Gemara asks: bDoes ineshef /ireally bmean evening? Doesn’t ineshefmean morning? As it is written: “And David slew them from the ineshefuntil the evening of the next day”(I Samuel 30:17). bDoesn’tthis verse mean bfrom the morning until the night,in which case ineshefmust mean morning?,The Gemara responds: bNo,this verse means that David slew them bfromone bevening untilthe next bevening. /b,The Gemara rejects this response: bIf so, letthe verse bbe written: From the ineshefuntil the ineshef /i, or from the evening until the evening.Why would the verse employ two different terms for a single concept?, bRather, Rava said: There are twotimes referred to as ineshef /i,and the word can refer to either evening or morning. iNeshefmust be understood in accordance with its Aramaic root: bThe night movespast b[ineshaf] band the day arrives, and the day movespast [ ineshaf] band the night arrives. /b,When King David said: At midnight I rise, the assumption is that he rose precisely at midnight. The Gemara asks: bDid David knowexactly bwhen it was midnight? Even Moses our teacher did not knowexactly when it was midnight. How do we know this about Moses? bAs it is writtenthat he said to Pharaoh: “Thus said the Lord: bAbout midnight, I will go out into the midst of Egypt”(Exodus 11:4). The word about indicates that it was only an approximation.,The Gemara clarifies: bWhatis the meaning of the expression: bAbout midnight?Did Moses say it or did God say it? bIf we saythat bthe Holy One, Blessed be He, Himself, said: About midnight, toMoses, bis there doubt beforeGod in bheaven? Rather,this must be understood as follows: bGod toldMoses: bAt midnight, butfrom the fact that bwhenMoses bcameto Pharaoh bhe said: About midnight; apparently /b, Moses bwas uncertainabout the exact moment of midnight. Moses, the greatest of all the prophets, was uncertain, and bDavid knew? /b,The Gemara offers several answers to this question: br bDavid had a signindicating when bit was midnight.As bRav Aḥa bar Bizna saidthat bRabbi Shimon Ḥasida said: A lyre hung over David’s bed, and once midnight arrived, the northernmidnight bwind would come andcause bthe lyre to play on its own.David bwould immediately risefrom his bed band study Torah until the first rays of dawn. br bOnce dawnarrived, bthe Sages of Israel enteredto advise bhimwith regard to the various concerns of the nation and the economy. bThey said to him: Our master, the king, your nation requires sustece. br bHe said: Go and sustain one another,provide each other with whatever is lacking. brThe Sages of Israel bresponded to himwith a parable: bA single handfulof food bdoes not satisfy a lion, and a pitwill bnotbe bfilledmerely bfromthe rain that falls directly into bits mouth,but other water must be piped in ( ige’onim /i). So too, the nation cannot sustain itself using its own resources. brKing David btold them: Go and take up arms with the troopsin battle in order to expand our borders and provide our people with the opportunity to earn a livelihood.,The Sages bimmediately seek advice from Ahitophelto determine whether or not it was appropriate to go to war at that time and how they should conduct themselves, band they consult the Sanhedrinin order to receive the requisite license to wage a war under those circumstances ( iTosefot HaRosh /i). bAnd they ask the iUrim VeTummim /iwhether or not they should go to war, and whether or not they would be successful., bRav Yosef said:Upon bwhat verseis this iaggadabased? bAs it is written: “And after Ahitophel was Yehoyada son of Benayahu and Evyatar, and the general of the king’s army, Yoav”(I Chronicles 27:34).,The individuals named in this verse correspond with the roles in the iaggadaas follows: bAhitophel is the adviserwhose advice they sought first with regard to going to war, band so it says: “Now the counsel of Ahitophel, which he counseled in those days, was as a man who inquires of the word of God;so was the counsel of Ahitophel both with David and with Absalom” (II Samuel 16:23).
19. Anon., Avot Derabbi Nathan B, 30 (6th cent. CE - 8th cent. CE)



Subjects of this text:

subject book bibliographic info
action-tendency, of fear Hockey, The Role of Emotion in 1 Peter (2019) 194
acts of the apostles Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 112
adonia Stephens and Winkler, Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary (1995) 345
adonis Stephens and Winkler, Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary (1995) 345
affect/affection Hockey, The Role of Emotion in 1 Peter (2019) 217
agency Hockey, The Role of Emotion in 1 Peter (2019) 215
aggada Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 257
allegiance Hockey, The Role of Emotion in 1 Peter (2019) 194, 213, 218, 220
angels Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 112
antichrist Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 109
antigonos from socho Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 257
aphrodite Stephens and Winkler, Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary (1995) 345
apostles Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 109
appraisal, of hope Hockey, The Role of Emotion in 1 Peter (2019) 215
appraisal Hockey, The Role of Emotion in 1 Peter (2019) 219, 253
apuleius golden ass Stephens and Winkler, Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary (1995) 345
ascent to heaven Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 112
audience, shaping of Hockey, The Role of Emotion in 1 Peter (2019) 189, 253
authority Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 109
behaviour, doing good Hockey, The Role of Emotion in 1 Peter (2019) 190, 220
behaviour, holy Hockey, The Role of Emotion in 1 Peter (2019) 190
behaviour, in fear Hockey, The Role of Emotion in 1 Peter (2019) 190
behaviour, of believers Hockey, The Role of Emotion in 1 Peter (2019) 189, 192, 219, 236, 253
behaviour Hockey, The Role of Emotion in 1 Peter (2019) 220, 253
believer, flourishing of Hockey, The Role of Emotion in 1 Peter (2019) 190, 215, 217, 253
birth Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 109
blood Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 109
bread Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 109
chankleia Stephens and Winkler, Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary (1995) 345
children/offspring, of the wicked Stuckenbruck, 1 Enoch 91-108 (2007) 285
christ, value of Hockey, The Role of Emotion in 1 Peter (2019) 214, 218
cognition, and emotion Hockey, The Role of Emotion in 1 Peter (2019) 219
covenant Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 109
creation Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 109
creator Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 109
cross Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 109
dancing Stephens and Winkler, Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary (1995) 345
disposition Hockey, The Role of Emotion in 1 Peter (2019) 121
distress Hockey, The Role of Emotion in 1 Peter (2019) 253
emotional regime Hockey, The Role of Emotion in 1 Peter (2019) 253
encounter Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 109
enoch xviii, xix Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 112
eschatological judgement Hockey, The Role of Emotion in 1 Peter (2019) 189, 192, 194, 216, 217, 236
eschatology/eschatological Hockey, The Role of Emotion in 1 Peter (2019) 189, 194, 219, 236
eschatology Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 112
ethics Hockey, The Role of Emotion in 1 Peter (2019) 194
faith(fulness) Hockey, The Role of Emotion in 1 Peter (2019) 192, 217, 218, 219, 220, 253
fear, and behaviour Hockey, The Role of Emotion in 1 Peter (2019) 190, 192
fear, and goods Hockey, The Role of Emotion in 1 Peter (2019) 189, 190
fear, contextualisation of Hockey, The Role of Emotion in 1 Peter (2019) 189
fear, object of Hockey, The Role of Emotion in 1 Peter (2019) 189
fear, of god Hockey, The Role of Emotion in 1 Peter (2019) 189, 190, 192, 194, 216, 217; Stuckenbruck, 1 Enoch 91-108 (2007) 285
fear, subject of Hockey, The Role of Emotion in 1 Peter (2019) 189
fear Hockey, The Role of Emotion in 1 Peter (2019) 189, 190, 192, 194, 236, 253
first day of the week Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 109
glauketes Stephens and Winkler, Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary (1995) 345
goals, alteration of Hockey, The Role of Emotion in 1 Peter (2019) 253
goals, personal Hockey, The Role of Emotion in 1 Peter (2019) 189, 190, 220
god, as father Hockey, The Role of Emotion in 1 Peter (2019) 189, 192, 215
god, as judge Hockey, The Role of Emotion in 1 Peter (2019) 189, 192, 194, 236
god, value of Hockey, The Role of Emotion in 1 Peter (2019) 190, 194, 213, 215, 217, 218
god Hockey, The Role of Emotion in 1 Peter (2019) 253
goodness eschatological reward Stuckenbruck, 1 Enoch 91-108 (2007) 285
goods, benefit Hockey, The Role of Emotion in 1 Peter (2019) 192, 194, 215, 218, 253
gospels, new testament Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 112
graeco-roman (law/custom) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 257
greek, language Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 257
harm Hockey, The Role of Emotion in 1 Peter (2019) 189, 194, 213
healing Stuckenbruck, 1 Enoch 91-108 (2007) 285
heliodoros Stephens and Winkler, Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary (1995) 345
hellenism, hellenistic Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 257
hillel the elder Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 257
honour Hockey, The Role of Emotion in 1 Peter (2019) 190, 236
hope, and behaviour Hockey, The Role of Emotion in 1 Peter (2019) 219, 220
hope, and dependence Hockey, The Role of Emotion in 1 Peter (2019) 215, 218
hope, and faith Hockey, The Role of Emotion in 1 Peter (2019) 219, 220
hope, and goods Hockey, The Role of Emotion in 1 Peter (2019) 213, 215, 216, 218
hope, as identity marker Hockey, The Role of Emotion in 1 Peter (2019) 220
hope, basis of Hockey, The Role of Emotion in 1 Peter (2019) 213, 215, 217, 218
hope, content of Hockey, The Role of Emotion in 1 Peter (2019) 215, 216, 217
hope, contextualisation of Hockey, The Role of Emotion in 1 Peter (2019) 214, 215, 220
hope, enduring Hockey, The Role of Emotion in 1 Peter (2019) 220
hope, in god Hockey, The Role of Emotion in 1 Peter (2019) 192, 214, 215, 216, 217, 220
hope, in the lxx Hockey, The Role of Emotion in 1 Peter (2019) 213
hope, living Hockey, The Role of Emotion in 1 Peter (2019) 214, 216
hope, object of Hockey, The Role of Emotion in 1 Peter (2019) 214, 215, 216
hope, subject of Hockey, The Role of Emotion in 1 Peter (2019) 214
hope, vain Hockey, The Role of Emotion in 1 Peter (2019) 213
hope/hopelessness Stuckenbruck, 1 Enoch 91-108 (2007) 285
hope Hockey, The Role of Emotion in 1 Peter (2019) 192, 194, 213, 214, 215, 216, 217, 218, 219, 220, 253
inheritance Hockey, The Role of Emotion in 1 Peter (2019) 121, 190, 215, 216
joy, for the righteous Stuckenbruck, 1 Enoch 91-108 (2007) 285
joy, object of Hockey, The Role of Emotion in 1 Peter (2019) 121
joy Hockey, The Role of Emotion in 1 Peter (2019) 121, 253
just Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 109
kairos Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 112
kallirhoe Stephens and Winkler, Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary (1995) 345
law Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 109
lollianos, ix Stephens and Winkler, Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary (1995) 345
luke, gospel of Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 112
mannheim, karl Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 112
mary Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 109
meiri, r. menahem Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 257
mercy Stuckenbruck, 1 Enoch 91-108 (2007) 285
midrash Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 247, 257
mystery Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 112
noët of smyrna Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 109
object, salience of Hockey, The Role of Emotion in 1 Peter (2019) 253
other, the Hockey, The Role of Emotion in 1 Peter (2019) 253
parables (genre) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 257
pentecost Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 112
persecution, of believer Hockey, The Role of Emotion in 1 Peter (2019) 253
persis Stephens and Winkler, Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary (1995) 345
peter Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 109
polycarp Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 109
power Hockey, The Role of Emotion in 1 Peter (2019) 189, 190, 192, 213, 215, 217, 218; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 109
prophecy Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 112
prophets Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 109
prostitutes Stephens and Winkler, Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary (1995) 345
rabbis Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 109
revelation, the apocalypse of jesus christ Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 112
rome Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 109
salvation Hockey, The Role of Emotion in 1 Peter (2019) 121, 190, 192, 215, 216; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 109
secrecy Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 112
self, positioning of Hockey, The Role of Emotion in 1 Peter (2019) 253
self, sense of Hockey, The Role of Emotion in 1 Peter (2019) 253
shame, and behaviour Hockey, The Role of Emotion in 1 Peter (2019) 236
shame, and self-perception Hockey, The Role of Emotion in 1 Peter (2019) 236
shame, and the critical other Hockey, The Role of Emotion in 1 Peter (2019) 236
shame, contextualisation of Hockey, The Role of Emotion in 1 Peter (2019) 236
shame, god Hockey, The Role of Emotion in 1 Peter (2019) 236
shame, negation of Hockey, The Role of Emotion in 1 Peter (2019) 236
shame, of believer Hockey, The Role of Emotion in 1 Peter (2019) 236
shame Hockey, The Role of Emotion in 1 Peter (2019) 236, 253
slaves Stephens and Winkler, Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary (1995) 345
sudden/quick destruction Stuckenbruck, 1 Enoch 91-108 (2007) 285
suffering Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 112
sun Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 109
throne, enthroned Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 112
transfiguration Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 112
twelve Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 109
value system Hockey, The Role of Emotion in 1 Peter (2019) 192, 219, 253
vindication Hockey, The Role of Emotion in 1 Peter (2019) 216, 236
vision Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 112
women' Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 109
worldview, construction and maintenance of Hockey, The Role of Emotion in 1 Peter (2019) 253
worldview Hockey, The Role of Emotion in 1 Peter (2019) 219, 220