1. Hebrew Bible, Genesis, 28.12 (9th cent. BCE - 3rd cent. BCE)
28.12. וַיַּחֲלֹם וְהִנֵּה סֻלָּם מֻצָּב אַרְצָה וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמָיְמָה וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עֹלִים וְיֹרְדִים בּוֹ׃ | 28.12. And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven; and behold the angels of God ascending and descending on it." |
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2. Hebrew Bible, Psalms, 33.9, 77.2 (9th cent. BCE - 3rd cent. BCE)
33.9. כִּי הוּא אָמַר וַיֶּהִי הוּא־צִוָּה וַיַּעֲמֹד׃ 77.2. בַּיָּם דַּרְכֶּךָ ושביליך [וּשְׁבִילְךָ] בְּמַיִם רַבִּים וְעִקְּבוֹתֶיךָ לֹא נֹדָעוּ׃ 77.2. קוֹלִי אֶל־אֱלֹהִים וְאֶצְעָקָה קוֹלִי אֶל־אֱלֹהִים וְהַאֲזִין אֵלָי׃ | 33.9. For He spoke, and it was; He commanded, and it stood." 77.2. I will lift up my voice unto God, an cry; I will lift up my voice unto God, that He may give ear unto me." |
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3. Hebrew Bible, Joshua, 2 (8th cent. BCE - 5th cent. BCE)
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4. Strabo, Geography, 9.1.4 (1st cent. BCE - 1st cent. BCE)
| 9.1.4. After Crommyon, and situated above Attica, are the Sceironian Rocks. They leave no room for a road along the sea, but the road from the Isthmus to Megara and Attica passes above them. However, the road approaches so close to the rocks that in many places it passes along the edge of precipices, because the mountain situated above them is both lofty and impracticable for roads. Here is the setting of the myth about Sceiron and the Pityocamptes, the robbers who infested the above-mentioned mountainous country and were killed by Theseus. And the Athenians have given the name Sceiron to the Argestes, the violent wind that blows down on the travellers left from the heights of this mountainous country. After the Sceironian Rocks one comes to Cape Minoa, which projects into the sea and forms the harbor at Nisaea. Nisaea is the naval station of the Megarians; it is eighteen stadia distant from the city and is joined to it on both sides by walls. The naval station, too, used to be called Minoa. |
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5. New Testament, 1 Corinthians, 13.12, 15.32-15.33 (1st cent. CE - 1st cent. CE)
| 13.12. For now we see in a mirror, dimly, butthen face to face. Now I know in part, but then I will know fully, evenas I was also fully known. 15.32. If I fought withanimals at Ephesus for human purposes, what does it profit me? If thedead are not raised, then "let us eat and drink, for tomorrow we die. 15.33. Don't be deceived! "Evil companionships corrupt good morals. |
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6. New Testament, 1 Timothy, 2.11-2.13 (1st cent. CE - 1st cent. CE)
| 2.11. Let a woman learn in quietness with all subjection. 2.12. But I don't permit a woman to teach, nor to exercise authority over a man, but to be in quietness. 2.13. For Adam was first formed, then Eve. |
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7. New Testament, Acts, 10.13-10.14, 17.20 (1st cent. CE - 2nd cent. CE)
| 10.13. A voice came to him, "Rise, Peter, kill and eat! 10.14. But Peter said, "Not so, Lord; for I have never eaten anything that is common or unclean. 17.20. For you bring certain strange things to our ears. We want to know therefore what these things mean. |
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8. New Testament, Colossians, 1.8-1.11, 1.25-1.28, 2.2-2.3 (1st cent. CE - 1st cent. CE)
| 1.8. who also declared to us your love in the Spirit. 1.9. For this cause, we also, since the day we heard this, don't cease praying and making requests for you, that you may be filled with the knowledge of his will in all spiritual wisdom and understanding 1.10. that you may walk worthily of the Lord, to please him in all respects, bearing fruit in every good work, and increasing in the knowledge of God; 1.11. strengthened with all power, according to the might of his glory, for all endurance and perseverance with joy; 1.25. of which I was made a servant, according to the stewardship of God which was given me toward you, to fulfill the word of God 1.26. the mystery which has been hidden for ages and generations. But now it has been revealed to his saints 1.27. to whom God was pleased to make known what are the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory; 1.28. whom we proclaim, admonishing every man and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus; 2.2. that their hearts may be comforted, they being knit together in love, and gaining all riches of the full assurance of understanding, that they may know the mystery of God, both of the Father and of Christ 2.3. in whom are all the treasures of wisdom and knowledge hidden. |
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9. New Testament, Ephesians, 3.3-3.5 (1st cent. CE - 1st cent. CE)
| 3.3. how that by revelation the mystery was made known to me, as I wrote before in few words 3.4. by which, when you read, you can perceive my understanding in the mystery of Christ; 3.5. which in other generations was not made known to the sons of men, as it has now been revealed to his holy apostles and prophets in the Spirit; |
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10. New Testament, Hebrews, 13.9 (1st cent. CE - 1st cent. CE)
| 13.9. Don't be carried away by various and strange teachings, for it is good that the heart be established by grace, not by food, through which those who were so occupied were not benefited. |
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11. New Testament, Romans, 14.14 (1st cent. CE - 1st cent. CE)
| 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. |
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12. New Testament, Titus, 1.12-1.13 (1st cent. CE - 1st cent. CE)
| 1.12. One of them, a prophet of their own, said, "Cretans are always liars, evil beasts, and idle gluttons. 1.13. This testimony is true. For this cause, reprove them sharply, that they may be sound in the faith |
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13. New Testament, John, 3.13, 6.53, 14.9 (1st cent. CE - 1st cent. CE)
| 3.13. No one has ascended into heaven, but he who descended out of heaven, the Son of Man, who is in heaven. 6.53. Jesus therefore said to them, "Most assuredly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you don't have life in yourselves. 14.9. Jesus said to him, "Have I been with you such a long time, and do you not know me, Philip? He who has seen me has seen the Father. How do you say, 'Show us the Father?' |
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14. New Testament, Mark, 7 (1st cent. CE - 1st cent. CE)
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15. New Testament, Matthew, 15 (1st cent. CE - 1st cent. CE)
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16. Anon., Genesis Rabba, 47.6, 69.3 (2nd cent. CE - 5th cent. CE)
47.6. וַיְכַל לְדַבֵּר אִתּוֹ (בראשית יז, כב), תָּנֵי הַנִּפְטָר מֵחֲבֵרוֹ בֵּין גָּדוֹל בֵּין קָטָן צָרִיךְ לִטֹּל מִמֶּנּוּ רְשׁוּת, מִמִּי אַתְּ לָמֵד, מֵאַבְרָהָם, פַּעַם אַחַת הָיָה אַבְרָהָם מְדַבֵּר עִם הַקָּדוֹשׁ בָּרוּךְ הוּא בָּאוּ מַלְאֲכֵי הַשָּׁרֵת לְדַבֵּר עִמּוֹ, אָמַר לָהֶן נִפָּטֵר מִן הַשְּׁכִינָה שֶׁהִיא גְדוֹלָה מִכֶּם תְּחִלָּה, אַחַר כָּךְ אֲנִי מְדַבֵּר עִמָּכֶם, כֵּיוָן שֶׁדִּבֵּר עִם הַקָּדוֹשׁ בָּרוּךְ הוּא כָּל צָרְכּוֹ, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָמִים צָרִיךְ אֲנִי לְדָבָר, אָמַר לוֹ הִפָּטֵר בְּשָׁלוֹם, הֲדָא הוּא דִכְתִיב (בראשית יז, כב): וַיַּעַל אֱלֹהִים מֵעַל אַבְרָהָם. אָמַר רֵישׁ לָקִישׁ הָאָבוֹת הֵן הֵן הַמֶּרְכָּבָה, שֶׁנֶּאֱמַר: וַיַּעַל אֱלֹהִים מֵעַל אַבְרָהָם, (בראשית לה, יג): וַיַּעַל מֵעָלָיו אֱלֹהִים, (בראשית כח, יג): וְהִנֵּה ה' נִצָּב עָלָיו. 69.3. אָמַר רַבִּי אַבָּהוּ, מָשָׁל לְבֶן מְלָכִים שֶׁהָיָה יָשֵׁן עַל גַּבֵּי עֲרִיסָה וְהָיוּ זְבוּבִים שׁוֹכְנִים עָלָיו, וְכֵיוָן שֶׁבָּא מֵנִיקְתּוֹ שָׁחָה עָלָיו מֵנִיקְתּוֹ וּבָרְחוּ מֵעָלָיו, כָּךְ בַּתְּחִלָּה וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עֹלִים וְיֹרְדִים בּוֹ, כֵּיוָן שֶׁנִּתְגַּלֶּה עָלָיו הַקָּדוֹשׁ בָּרוּךְ הוּא בָּרְחוּ מֵעָלָיו. רַבִּי חִיָּא רַבָּה וְרַבִּי יַנַּאי, חַד אָמַר, עָלָיו, עַל סֻלָּם. וְחַד אָמַר, עָלָיו, עַל יַעֲקֹב. מַאן דְּאָמַר עָלָיו, עַל הַסֻּלָּם, נִיחָא, אֶלָּא לְמַאן דְּאָמַר עָלָיו, עַל יַעֲקֹב, מִי מִתְקַיֵּם עָלָיו, אָמַר רַבִּי יוֹחָנָן הָרְשָׁעִים מִתְקַיְּמִין עַל אֱלֹהֵיהֶם, (בראשית מא, א): וּפַרְעֹה חֹלֵם וְהִנֵּה עֹמֵד עַל הַיְאֹר, אֲבָל הַצַּדִּיקִים אֱלֹהֵיהֶם מִתְקַיֵּם עֲלֵיהֶם, שֶׁנֶּאֱמַר: וְהִנֵּה ה' נִצָּב עָלָיו וַיֹּאמֶר אֲנִי ה' אֱלֹהֵי אַבְרָהָם. | 69.3. ... ... Rabbi Yocha said: The wicked, their existence depends on their gods. As it says \"And Pharaoh dreamt; and he was standing upon the river\" (Genesis 41:1). But the righteous, their G-d's existence depends on them. As it says \"Behold G-d stood upon him\" (Genesis 38:13). Rabbi Shimon ben Lakish said: The patriarchs they themselves were the Divine Chariot, As it says \"And G-d ascended from upon Abraham\" (Genesis 17:22). \"And G-d ascended from upon him\" and \"Behold G-d stood upon him\"." |
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17. Clement of Alexandria, Miscellanies, 1.19.91, 6.5.43 (2nd cent. CE - 3rd cent. CE)
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18. Theophilus, To Autolycus, 2.34 (2nd cent. CE - 3rd cent. CE)
| 2.34. And, for the rest, would that in a kindly spirit you would investigate divine things - I mean the things that are spoken by the prophets- in order that, by comparing what is said by us with the utterances of the others, you may be able to discover the truth. We have shown from their own histories, which they have compiled, that the names of those who are called gods, are found to be the names of men who lived among them, as we have shown above. And to this day their images are daily fashioned, idols, the works of men's hands. And these the mass of foolish men serve, while they reject the maker and fashioner of all things and the nourisher of all breath of life, giving credit to vain doctrines through the deceitfulness of the senseless tradition received from their fathers. But God at least, the Father and Creator of the universe, did not abandon mankind, but gave a law, and sent holy prophets to declare and teach the race of men, that each one of us might awake and understand that there is one God. And they also taught us to refrain from unlawful idolatry, and adultery, and murder, fornication, theft, avarice, false swearing, wrath, and every incontinence and uncleanness; and that whatever a man would not wish to be done to himself, he should not do to another; and thus he who acts righteously shall escape the eternal punishments, and be thought worthy of the eternal life from God. |
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19. Babylonian Talmud, Bava Batra, 58a (3rd cent. CE - 6th cent. CE)
58a. למדורה וקדרות מקיפות אותה,מטה של תלמידי חכמים כיצד כל שאין תחתיה אלא סנדלין בימות החמה ומנעלין בימות הגשמים ושל עם הארץ דומה לאוצר בלוס:,ר' בנאה הוה קא מציין מערתא כי מטא למערתא דאברהם אשכחיה לאליעזר עבד אברהם דקאי קמי בבא א"ל מאי קא עביד אברהם א"ל גאני בכנפה דשרה וקא מעיינא ליה ברישיה,א"ל זיל אימא ליה בנאה קאי אבבא א"ל ליעול מידע ידיע דיצר בהאי עלמא ליכא עייל עיין ונפק,כי מטא למערתא דאדם הראשון יצתה בת קול ואמרה נסתכלת בדמות דיוקני בדיוקני עצמה אל תסתכל הא בעינא לציוני מערתא כמדת החיצונה כך מדת הפנימית ולמ"ד שני בתים זו למעלה מזו כמדת עליונה כך מדת התחתונה,א"ר בנאה נסתכלתי בשני עקיביו ודומים לשני גלגלי חמה הכל בפני שרה כקוף בפני אדם שרה בפני חוה כקוף בפני אדם חוה בפני אדם כקוף בפני אדם אדם בפני שכינה כקוף בפני אדם,שופריה דרב כהנא (מעין שופריה דרב שופריה דרב) מעין שופריה דרבי אבהו שופריה דר' אבהו מעין שופריה דיעקב אבינו שופריה דיעקב אבינו מעין שופריה דאדם הראשון,ההוא אמגושא דהוה חטיט שכבי כי מטא אמערתא דרב טובי בר מתנה תפשיה בדיקניה אתא אביי א"ל במטותא מינך שבקיה לשנה אחריתי הדר אתא תפשיה בדיקניה אתא אביי לא שבקיה עד דאייתי מספרא וגזיא לדיקניה,ההוא דאמר להו חביתא דעפרא לחד בראי חביתא דגרמי לחד בראי חביתא דאודרא לחד בראי לא הוו ידעי מאי קאמר להו אתו לקמיה דרבי בנאה אמר להו אית לכו ארעא אמרו ליה אין אית לכו חיותא אין אית לכו בסתרקי אין אי הכי הכי קאמר לכו,ההוא גברא דשמעה לדביתהו דקא אמרה לברתה אמאי לא צניעת באיסורא הך איתתא עשרה בני אית לה ולית לי מאבוך אלא חד כי שכיב אמר להו כל נכסי לחד ברא,לא ידעי להי מינייהו אתו לקמיה דרבי בנאה אמר להו זילו חבוטו קברא דאבוכון עד דקאי ומגלי לכו להי מינייכו שבקא אזלו כולהו ההוא דבריה הוה לא אזל אמר להו כולהו נכסי דהאי אזלו אכלו קורצא בי מלכא אמרי איכא גברא חד ביהודאי דקא מפיק ממונא מאנשי בלא סהדי ובלא מידי אתיוהו חבשוהו,אזלא דביתהו אמרה להו עבדא חד הוה לי פסקו לרישיה ופשטו למשכיה ואכלו בישריה וקא מלו ביה מיא ומשקו ביה לחברייא ולא קא יהבי לי דמי ולא אגריה,לא ידעי מאי קא אמרה להו אמרי ניתו לחכימא דיהודאי ולימא קריוהו לר' בנאה אמר להו זרנוקא אמרה לכו אמרי הואיל וחכים כולי האי ליתיב אבבא ונידון דינא,חזא דהוה כתיב באבולא כל דיין דמתקרי לדין לא שמיה דיין אמר להו אלא מעתה אתא איניש מעלמא | 58a. bto a bonfire,where the fire is in the center band pots surround it.Similarly, the table of an ignoramus is arranged with the food in the center and is surrounded by plates.,Rabbi Yoḥa asked: bHowshould bthe bed of Torah scholarsbe kept? He replied: It is acceptable bas long as thereis bnothing except sandals beneath it during the summer, and shoesbeneath it bduring the rainy season,i.e., winter. bAndthe bed bof an ignoramusis bsimilar to a cluttered [ ibalus /i] storehouse,as he keeps a wide array of items beneath it.,§ Having mentioned Rabbi Bena’a, the Gemara relates an incident in which he was involved. bRabbi Bena’a was markingburial bcavesfor the purpose of helping to prevent the contracting of ritual impurity. bWhen he arrived at the cave of Abraham,i.e., the Cave of Machpelah, bhe encountered Eliezer,the bservantof bAbraham, who was standing before the entrance.Rabbi Bena’a bsaid to him: What is Abraham doingat this moment? Eliezer bsaid to him:He is blying in the arms of Sarah, and she is examining his head. /b,Rabbi Bena’a bsaid to him: Go tell himthat bBena’a is standing at the entrance,so that he should assume an appropriate position to receive a visitor. Eliezer bsaid to him: Lethim, i.e., Rabbi Bena’a, benter,since bit is known that there is noevil binclination in thishigher bworld,so it is not inappropriate for Rabbi Bena’a to see Abraham and Sarah in this position. He bentered, examinedthe cave in order to measure it, band exited. /b, bWhen he arrived at the cave of Adam the firstman, who is buried in the same area, ba Divine Voice emerged and said: You gazed upon the likeness of My image,i.e., Abraham, who is similar to the image of Adam the first man. bDo not gaze upon My image itself,i.e., Adam the first man, about whom the verse states that he was formed in the image of God (see Genesis 1:27). Rabbi Bena’a said: bBut I need to mark the cave.The voice said to him: bAsthe measurements of the bdimensions of the outercave where Abraham is buried, bsoare the measurements of the bdimensions of the innercave, where Adam is buried. The Gemara notes: bAnd according to the one who saysthat the Cave of Machpelah consists of btwo chambers, thisone babove thatone, not two adjacent chambers, the voice said: bAsthe measurements of the bdimensions of the uppercave where Abraham is buried, bsoare the measurements of the bdimensions of the lowercave. Therefore, there is no need to measure it., bRabbi Bena’a says: I gazed at his,Adam’s, btwo heels, andthey shone so brightly that bthey are similar to two suns.Along these lines, the Gemara states that ballpeople bcompared to Sarahare blike a monkey compared to a human,as Sarah was exceedingly beautiful; bSarah compared to Eveis blike a monkey compared to a human; Eve compared to Adamis blike a monkey compared to a human;and bAdam compared to the Divine Presenceis blike a monkey compared to a human. /b,It was also stated that bthe beauty of Rav Kahana is a semblance of the beauty of Rav. The beauty of Rav is a semblance of the beauty of Rabbi Abbahu. The beauty of Rabbi Abbahu is a semblance of the beauty of Jacob our forefather. The beauty of Jacob our forefather is a semblance of the beauty of Adam the firstman.,On the topic of burial caves, the Gemara relates that there was ba certain magus [ iamgusha /i] who was rummagingthrough the graves of the bdead. Whenhe barrived at theburial bcave of Rav Tovi bar Mattana,Rav Tovi bgrabbed him by his beardand would not release him. bAbaye came and said toRav Tovi: bI beg of youto brelease him.The magus bcame again in another year,and Rav Tovi bgrabbed him by his beard. Abaye cameand requested that he release him, but Rav Tovi bdid not release him, untilAbaye bbrought a scissors and cut his beard. /b,§ The Gemara relates additional incidents involving Rabbi Bena’a: There was ba certainindividual bwho said tohis family before he died: bA barrel of earth to one of my sons, a barrel of bones to one of my sons,and ba barrel of wadsof wool bto one of my sons. They did not know what he was saying to them. They came before Rabbi Bena’afor guidance. Rabbi Bena’a bsaid to them: Do you have landthat your father left as an inheritance? bThey said to him: Yes.He asked: bDo you have livestockthat your father left as an inheritance? They said: bYes.He asked: bDo you have quilts [ ibistarkei /i]that your father left as an inheritance? They said: bYes.He said to them: bIf so, this is what he said to you,i.e., he meant that he is bequeathing land to one son, livestock to the second, and quilts to the third.,There was ba certain man who heard his wife saying to her daughter: Why do you not act clandestinelywhen you engage bin forbiddensexual intercourse? bThat woman has,i.e., I have, bten sons, and I have only one from your father,and no one knows. So too, you must be careful so that no one will discover your illicit behavior. Having overheard that only one son was his, bwhenthat man bwas dying he said tohis family: bAll of my propertyis left bto one son. /b, bThey did not knowto bwhich of themhe intended to leave his property. bThey came before Rabbi Bena’afor guidance, and bhe said tothe sons: bGo strike your father’s grave, until he rises and reveals to you to which of you he lefthis property. bThey all went,but bthatone bwho was his son did not go.Rabbi Bena’a bsaid to them: All ofthe bproperty belongs to thisson who did not go. The other brothers were angry. bThey went and slandered [ iakhlu kuretza /i]Rabbi Bena’a in bthe king’s house. They said: There is one man among the Jews who removes money from people without witnesses and without anyevidence. The king’s guards bbroughtRabbi Bena’a band imprisoned him. /b, bThe wife ofRabbi Bena’a bwentand bsaid tothe guards: bI had one servant. They cut off his head, and skinned him and ate his flesh, and they fill him with water andgive their bfriends to drink from him, and they have not paid mehis bvalue nor have they rented him. /b, bThey did not know what she was saying to them. They said: Let us bring the wiseman bof the Jews, and let him saywhat she meant. bThey called Rabbi Bena’a,and bhe said to them: She spoke to you of a water skin [ izarnuka /i].In other words, she was referring to a goat she owned that was slaughtered, its meat eaten, and its skin made into a water skin that could be filled with drinking water. bThey said: Sincehe is bso wise, lethim bsit at the gatewhere the judges congregate band render judgment. /b,Rabbi Bena’a bsaw that it was written upon the gate [ ibe’abbula /i]: Any judge who is summoned to judgment is not considered a judge,as judges must be above reproach. bHe said to them: If that is so,then if ba person comes from elsewhere /b |
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20. Babylonian Talmud, Hulin, 91b (3rd cent. CE - 6th cent. CE)
91b. הנה הוא זורה את גורן השעורים,רבי אבהו אמר מהכא (בראשית כב, ג) וישכם אברהם בבקר ויחבוש את וגו',ורבנן אמרי מהכא (בראשית לז, יד) לך נא ראה את שלום אחיך ואת שלום וגו',רב אמר מהכא (בראשית לב, לב) ויזרח לו השמש,אמר ר' עקיבא שאלתי את רבן גמליאל ואת רבי יהושע באיטליז של אימאום שהלכו ליקח בהמה למשתה בנו של רבן גמליאל כתיב ויזרח לו השמש וכי שמש לו לבד זרחה והלא לכל העולם זרחה,אמר ר' יצחק שמש הבאה בעבורו זרחה בעבורו דכתיב (בראשית כח, י) ויצא יעקב מבאר שבע וילך חרנה וכתיב ויפגע במקום כי מטא לחרן אמר אפשר עברתי על מקום שהתפללו אבותי ואני לא התפללתי כד יהיב דעתיה למיהדר קפצה ליה ארעא מיד ויפגע במקום,כד צלי בעי למיהדר אמר הקב"ה צדיק זה בא לבית מלוני ויפטר בלא לינה מיד בא השמש,כתיב (בראשית כח, יא) ויקח מאבני המקום וכתיב ויקח את האבן אמר רבי יצחק מלמד שנתקבצו כל אותן אבנים למקום אחד וכל אחת ואחת אומרת עלי יניח צדיק זה ראשו תנא וכולן נבלעו באחד,(בראשית כח, יב) ויחלום והנה סולם מוצב ארצה תנא כמה רחבו של סולם שמונת אלפים פרסאות דכתיב (בראשית כח, יב) והנה מלאכי אלהים עולים ויורדים בו עולים שנים ויורדים שנים וכי פגעו בהדי הדדי הוו להו ארבעה,וכתיב ביה במלאך (דניאל י, ו) וגויתו כתרשיש וגמירי דתרשיש תרי אלפי פרסי הוו,תנא עולין ומסתכלין בדיוקנו של מעלה ויורדין ומסתכלין בדיוקנו של מטה בעו לסכוניה מיד (בראשית כח, יג) והנה ה' נצב עליו אמר רבי שמעון בן לקיש אלמלא מקרא כתוב אי אפשר לאמרו כאדם שמניף על בנו,(בראשית כח, יג) הארץ אשר אתה שוכב עליה וגו' מאי רבותיה אמר רבי יצחק מלמד שקפלה הקב"ה לכל ארץ ישראל והניחה תחת יעקב אבינו שתהא נוחה ליכבש לבניו,(בראשית כח, א) ויאמר שלחני כי עלה השחר אמר לו גנב אתה או קוביוסטוס אתה שמתיירא מן השחר אמר לו מלאך אני ומיום שנבראתי לא הגיע זמני לומר שירה עד עכשיו,מסייע ליה לרב חננאל אמר רב דאמר רב חננאל אמר רב שלש כתות של מלאכי השרת אומרות שירה בכל יום אחת אומרת קדוש ואחת אומרת קדוש ואחת אומרת קדוש ה' צבאות,מיתיבי חביבין ישראל לפני הקב"ה יותר ממלאכי השרת שישראל אומרים שירה בכל שעה ומלאכי השרת אין אומרים שירה אלא פעם אחת ביום ואמרי לה פעם אחת בשבת ואמרי לה פעם אחת בחודש ואמרי לה פעם אחת בשנה ואמרי לה פעם אחת בשבוע ואמרי לה פעם אחת ביובל ואמרי לה פעם אחת בעולם,וישראל מזכירין את השם אחר שתי תיבות שנאמר (דברים ו, ד) שמע ישראל ה' וגו' ומלאכי השרת אין מזכירין את השם אלא לאחר ג' תיבות כדכתיב (ישעיהו ו, ג) קדוש קדוש קדוש ה' צבאות,ואין מה"ש אומרים שירה למעלה עד שיאמרו ישראל למטה שנאמר (איוב לח, ז) ברן יחד כוכבי בקר והדר ויריעו כל בני אלהים,אלא אחת אומרת קדוש ואחת אומרת קדוש קדוש ואחת אומרת קדוש קדוש קדוש ה' צבאות והאיכא ברוך | 91b. “And now is there not Boaz our kinsman, whose maidens you were with? bBehold, he winnows barley tonight in the threshing floor /b…and it shall be, when he lies down, that you shall mark the place where he shall lie” (Ruth 3:2–3). This teaches that the reason Boaz did not return home from the threshing floor was that a Torah scholar should not go out alone at night., bRabbi Abbahu saidthat the source is bfrom here: “And Abraham rose early in the morning, and saddledhis donkey, and took two of his young men with him and Isaac his son; and he split the wood for the burnt offering, and rose up, and went to the place that God had told him” (Genesis 22:3). The fact that Abraham waited until morning and did not set off at night, even though others were traveling with him, indicates that a Torah scholar should not go out at night at all, and certainly not alone., bAnd the Rabbis saythat the source is bfrom here,the verse that describes when Jacob sent Joseph to his brothers: “And he said to him: bGo now, see whether it is well with you brothers and wellwith the flock; and bring me back word. So he sent him out of the valley of Hebron, and he came to Shechem” (Genesis 37:14). The verse indicates that Jacob sent Joseph at a time when he could see his brothers, i.e., during the day. This shows that a Torah scholar should not go out alone at night., bRav saidthat the source is bfrom here: “And the sun rose for himas he passed over Peniel, and he limped upon his thigh” (Genesis 32:32). This indicates that Jacob remained where he was all night and left in the morning, because a Torah scholar should not go out alone at night.,The Gemara cites an incident involving the final verse cited above. bRabbi Akiva says: I askedthe following question of bRabban Gamliel and Rabbi Yehoshua in the meat market [ ibe’itliz /i] ofthe town bEmmaus, where they went to purchase an animal for thewedding bfeast of Rabban Gamliel’s son: It is writtenin the verse: b“And the sun shone for himwhen he passed Peniel, and he limped upon his thigh” (Genesis 32:32). bBut did the sun shine only for him? Didn’t it shine for the entire world? /b, bRabbi Yitzḥak says:The verse means that bthe sun, which setearly exclusively bfor him,also bshoneearly exclusively bfor himin order to rectify the disparity created by the premature sunset. The Gemara explains when the sun set early for him: bAs it is written: “And Jacob went out from Beersheba and went toward Haran”(Genesis 28:10). bAnd it is writtenthereafter: b“And he encountered the place,and he slept there, because the sun had set” (Genesis 28:11). bWhenJacob barrived at Haran, he said:Is it bpossiblethat bI passed a place where my fathers prayed and I did not praythere? bWhen he set his mind to return, the land contracted for him. Immediatelythe verse states: b“And he encountered the place,”indicating that he arrived there miraculously., bWhen hehad finished bprayingand bhe wanted to returnto Haran, bthe Holy One, Blessed be He, said: This righteous man came to my lodging place and he will depart without remaining overnight? Immediately, the sun setbefore its proper time so that Jacob would stay overnight in that place.,The Gemara cites another exposition of Rabbi Yitzḥak to explain an apparent contradiction between two verses pertaining to this incident. bIt is written: “And he took of the stones of the place,and placed them under his head, and lay down in that place to sleep” (Genesis 28:11). bAnd it is written:“And Jacob rose up early in the morning, band he took the stonethat he had placed under his head, and set it up for a pillar, and poured oil upon the top of it” (Genesis 28:18). The first verse indicates that Jacob took several stones, whereas the latter verse indicates that he took only one stone. bRabbi Yitzḥak says:This bteaches that all those stones gathered to one place and each one said:Let bthis righteous man place his head upon me.And it was btaught: And all of them were absorbed into onelarge rock.,The Gemara expounds other verses pertaining to the same incident. The verse states: b“And he dreamed, and behold a ladder set up on the earth,and the top of it reached to heaven; and behold the angels of God ascending and descending on it” (Genesis 28:12). It was btaught: How wide was the ladder?It was beight thousand parasangs [ iparsaot /i], as it is written: “And behold the angels of God ascending and descending on it.”The word b“ascending [ iolim /i],”written in plural, indicates that there were btwoangels ascending simultaneously. Likewise, the term b“and descending [ iveyordim /i],”also in the plural, indicates that btwoangels were descending simultaneously. bAnd when they met one another they werea total of bfourin one place, so the ladder must have been wide enough to accommodate four angels., bAnd it is writtenin a verse bwith regard to an angel: “His body was like Tarshish”(Daniel 10:6). bAndit bis learnedas a tradition bthatthe city of bTarshish was two thousand parasangs.Consequently, in order to accommodate four angels, the ladder must have been eight thousands parasangs wide.,It was btaughtthat the angels were bascending and gazing at the image of [ ibidyokeno /i]Jacob babove,engraved on the Throne of Glory, band descending and gazing at his image below.The angels subsequently became jealous of Jacob, and bwanted to endangerhis life. bImmediatelyJacob received divine protection, as the verse states: b“And behold, the Lord stood over him”(Genesis 28:13). bRabbi Shimon ben Lakish says: Were it not writtenin a bverse it would be impossible to utter it,in deference to God, since it describes God as standing over Jacob to protect him from the angels blike a man who wavesa fan bover his sonto cool him down.,The Gemara explains another verse from Jacob’s dream. “And behold, the Lord stood over him and said: I am the Lord, the God of Abraham your father and the God of Isaac. bThe land upon which you lie,to you will I give it, and to your seed” (Genesis 28:13). The Gemara asks: bWhat is the greatnessof this promise, i.e., why is it expressed in this way despite the fact that in a literal sense Jacob was lying on a very small amount of land? bRabbi Yitzḥak says:This bteaches that the Holy One, Blessed be He, foldedup bthe entirety of Eretz Yisrael and placed it under Jacob, our patriarch, so that it would be easy for his children to conquer. /b,The Gemara returns to the verses that describe Jacob wrestling with the angel. b“And he said: Let me go, for the dawn has risen.And he said: I will not let you go until you bless me” (Genesis 32:27). Jacob bsaid tothe angel: bAre you a thief, or are you a gambler [ ikuveyustus /i], who is afraid of dawn?The angel bsaid to him: I am an angel, and from the day I was created my time to recite a songbefore God bhas not arrived, until now.Now I must ascend so that I can sing songs of praise to God.,The Gemara comments: This bsupportsthe opinion bof Rav Ḥaelwhen he related what bRav said. As Rav Ḥael saidthat bRav said: Three groups of ministering angels recite a song every dayfrom the verse “Holy, holy, holy is the Lord”; bone says: “Holy,” andanother bone says: “Holy,” andanother bone says: “Holy is the Lord of hosts;the whole earth is full of His glory” (Isaiah 6:3).,The Gemara braises an objectionfrom the following ibaraita /i: bThe Jewish people are more dear to the Holy One, Blessed be He, than the ministering angels, as the Jewish peoplemay brecite a songof praise to God bat any time, but ministering angels recite a songof praise bonly one time per day. And some saythat the ministering angels recite a song of praise bone time per week. And some saythat they recite a song of praise bone time per month. And some saythat they recite a song of praise bone time per year. And some saythat they recite a song of praise bone time inevery bseven years. And some saythat they recite a song of praise bone time per Jubilee. And some saythat they recite a song of praise bone time inthe entire history of bthe world. /b, bAndfurthermore, bthe Jewish people mention the nameof God bafter two words, as it is stated: “Hear, Israel: The Lordour God, the Lord is one” (Deuteronomy 6:4). bBut the ministering angels mention the nameof God bonly after three words, as it is written:“And one called unto another, and said: b“Holy, holy, holy is the Lord of hosts;the whole earth is full of His glory” (Isaiah 6:3)., bAnd the ministering angels do not recitetheir bsong above until the Jewish people recitetheir song bbelow,on earth, bas it is stated: “When the morning stars sang together”(Job 38:7), referring to the Jewish people, who are compared to stars; bandonly bthendoes the verse state: b“And all the sons of God shouted for joy,”which is a reference to the angels. This ibaraitateaches that the angels mention the name of God only after three words, i.e., after saying the word “holy” three times, whereas according to what Rav Ḥael stated that Rav said, the third group of angels says the word “holy” once and then immediately mentions the name of God.,The Gemara emends Rav Ḥael’s statement citing Rav: bRather,Rav said that bonegroup of ministering angels bsays: “Holy,” andanother bone says: “Holy, holy,” andanother bone says: “Holy, holy, holy is the Lord of hosts.”The Gemara challenges the statement of the ibaraitathat the angels mention the name of God only after three words: bBut there isthe verse: “Then a spirit lifted me up, and I heard behind me the voice of a great rushing: bBlessed bethe glory of the Lord from His place” (Ezekiel 3:12). In this praise, “Blessed be the glory of the Lord,” the word “Lord” appears as the third Hebrew word, apparently uttered by the ministering angels. |
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21. Eusebius of Caesarea, Ecclesiastical History, 2.25.5, 4.26, 5.3.4 (3rd cent. CE - 4th cent. CE)
| 2.25.5. Thus publicly announcing himself as the first among God's chief enemies, he was led on to the slaughter of the apostles. It is, therefore, recorded that Paul was beheaded in Rome itself, and that Peter likewise was crucified under Nero. This account of Peter and Paul is substantiated by the fact that their names are preserved in the cemeteries of that place even to the present day. 5.3.4. The followers of Montanus, Alcibiades and Theodotus in Phrygia were now first giving wide circulation to their assumption in regard to prophecy — for the many other miracles that, through the gift of God, were still wrought in the different churches caused their prophesying to be readily credited by many — and as dissension arose concerning them, the brethren in Gaul set forth their own prudent and most orthodox judgment in the matter, and published also several epistles from the witnesses that had been put to death among them. These they sent, while they were still in prison, to the brethren throughout Asia and Phrygia, and also to Eleutherus, who was then bishop of Rome, negotiating for the peace of the churches. |
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22. Origen, Commentary On Matthew, 10.11, 11.12 (3rd cent. CE - 3rd cent. CE)
| 10.11. Again the kingdom of heaven is like a net that was cast into the sea. Matthew 13:47 As in the case of images and statues, the likenesses are not likenesses in every respect of those things in relation to which they are made; but, for example, the image painted with wax on the plane surface of wood has the likeness of the surface along with the color, but does not further preserve the hollows and prominences, but only their outward appearance; and in the moulding of statues an endeavour is made to preserve the likeness in respect of the hollows and the prominences, but not in respect of the color; and, if the cast be formed of wax, it endeavours to preserve both, I mean both the color and also the hollows and the prominences, but is not indeed an image of the things in the respect of depth; so conceive with me also that, in the case of the similitudes in the Gospel, when the kingdom of heaven is likened unto anything, the comparison does not extend to all the features of that to which the kingdom is compared, but only to those features which are required by the argument in hand. And here, accordingly, the kingdom of heaven is like a net that was cast into the sea, not (as supposed by some, who represent that by this word the different natures of those who have come into the net, to-wit, the evil and the righteous, are treated of), as if it is to be thought that, because of the phrase which gathered of every kind, there are many different natures of the righteous and likewise also of the evil; for to such an interpretation all the Scriptures are opposed, which emphasise the freedom of the will, and censure those who sin and approve those who do right; or otherwise blame could not rightly attach to those of the kinds that were such by nature, nor praise to those of a better kind. For the reason why fishes are good or bad lies not in the souls of the fishes, but is based on that which the Word said with knowledge, Let the waters bring forth creeping things with living souls, Genesis 1:20 when, also, God made great sea-monsters and every soul of creeping creatures which the waters brought forth according to their kinds. Genesis 1:21 There, accordingly, The waters brought forth every soul of creeping animals according to their kinds, the cause not being in it; but here we are responsible for our being good kinds and worthy of what are called vessels, or bad and worthy of being cast outside. For it is not the nature in us which is the cause of the evil, but it is the voluntary choice which works evil; and so our nature is not the cause of righteousness, as if it were incapable of admitting unrighteousness, but it is the principle which we have admitted that makes men righteous; for also you never see the kinds of things in the water changing from the bad kinds of fishes into the good, or from the better kind to the worse; but you can always behold the righteous or evil among men either coming from wickedness to virtue, or returning from progress towards virtue to the flood of wickedness. Wherefore also in Ezekiel, concerning the man who turns away from unrighteousness to the keeping of the divine commandments, it is thus written: But if the wicked man turn away from all his wickednesses which he has done, etc., down to the words, that he turn from his wicked way and live; Ezekiel 18:20-23 but concerning the man who returns from the advance towards virtue unto the flood of wickedness it is said, But in the case of the righteous man turning away from his righteousness and committing iniquity, etc., down to the words, in his sins which he has sinned in them shall he die. Ezekiel 18:24 Let those who, from the parable of the drag-net, introduce the doctrine of different natures, tell us in regard to the wicked man who afterwards turned aside from all the wickednesses which he committed and keeps all the commandments of God, and does that which is righteous and merciful, of what nature was he when he was wicked? Clearly not of a nature to be praised. If verily of a nature to be censured, of what kind of nature can he reasonably be described, when he turns away from all his sins which he did? For if he were of the bad class of natures, because of his former deeds, how did he change to that which was better? Or if because of his subsequent deeds you would say that he was of the good class, how being good by nature did he become wicked? And you will also meet with a like dilemma in regard to the righteous man turning away from his righteousness and committing unrighteousness in all manner of sins. For before he turned away from righteousness, being occupied with righteous deeds he was not of a bad nature, for a bad nature could not be in righteousness, since a bad tree - that is wickedness- cannot produce good fruits - the fruits that spring from virtue. Again, on the other hand, if he had been of a good and unchangeable nature he would not have turned away from the good after being called righteous, so as to commit unrighteousness in all his sins which he committed. 11.12. And He called to Him the multitude and said to them, Hear and understand, etc. Matthew 15:10 We are clearly taught in these words by the Saviour that, when we read in Leviticus and Deuteronomy the precepts about meat clean and unclean, for the transgression of which we are accused by the material Jews and by the Ebionites who differ little from them, we are not to think that the scope of the Scripture is found in any superficial understanding of them. For if not that which enters into the mouth defiles the man, but that which proceeds out of the mouth, Matthew 15:11 and especially when, according to Mark, the Saviour said these things making all meats clean, Mark 7:19 manifestly we are not defiled when we eat those things which the Jews who desire to be in bondage to the letter of the law declare to be unclean, but we are then defiled when, whereas our lips ought to be bound with perception and we ought to make for them what we call a balance and weight, Sirach 28:25 we speak offhand and discuss matters we ought not, from which there comes to us the spring of sins. And it is indeed becoming to the law of God to forbid those things which arise from wickedness, and to enjoin those things which tend to virtue, but as for things which are in their own nature indifferent to leave them in their own place, as they may, according to our choice and the reason which is in us, be done ill if we sin in them, but if rightly directed by us be done well. And any one who has carefully thought on these matters will see that, even in those things which are thought to be good, it is possible for a man to sin who has taken them up in an evil way and under the impulse of passion, and that these things called impure may be considered pure, if used by us in accordance with reason. As, then, when the Jew sins his circumcision shall be reckoned for uncircumcision, but when one of the Gentiles acts uprightly his uncircumcision shall be reckoned for circumcision, Romans 2:25-26 so those things which are thought to be pure shall be reckoned for impure in the case of him who does not use them fittingly, nor when one ought, nor as far as he ought, nor for what reason he ought. But as for the things which are called impure, All things become pure to the pure, for, To them that are defiled and unbelieving nothing is pure, since both their minds and their conscience are defiled. Titus 1:15 And when these are defiled, they make all things whatsoever they touch defiled; as again on the contrary the pure mind and the pure conscience make all things pure, even though they may seem to be impure; for not from intemperance, nor from love of pleasure, nor with doubting which draws a man both ways, do the righteous use meats or drinks, mindful of the precept, Whether you eat or drink or whatsoever other thing ye do, do all to the glory of God. 1 Corinthians 10:31 And if it be necessary to delineate the foods which are unclean according to the Gospel, we will say that they are such as are supplied by covetousness, and are the result of base love of gain, and are taken up from love of pleasure, and from deifying the belly which is treated with honour, when it, with its appetites, and not reason, rules our souls. But as for us who know that some things are used by demons, or if we do not know, but suspect, and are in doubt about it, if we use such things, we have used them not to the glory of God, nor in the name of Christ; for not only does the suspicion that things have been sacrificed to idols condemn him who eats, but even the doubt concerning this; for he that doubts, according to the Apostle, is condemned if he eat, because he eats not of faith; and whatsoever is not of faith is sin. Romans 14:23 He then eats in faith who believes that that which is eaten has not been sacrificed in the temples of idols, and that it is not strangled nor blood; but he eats not of faith who is in doubt about any of these things. And the man who knowing that they have been sacrificed to demons nevertheless uses them, becomes a communicant with demons, while at the same time, his imagination is polluted with reference to demons participating in the sacrifice. And the Apostle, however, knowing that it is not the nature of meats which is the cause of injury to him who uses them or of advantage to him who refrains from their use, but opinions and the reason which is in them, said, But meat commends us not to God, for neither if we eat are we the better, nor if we eat not are we the worse. 1 Corinthians 8:8 And since he knew that those who have a loftier conception of what things are pure and what impure according to the law, turning aside from the distinction about the use of things pure and impure, and superstition, I think, in respect of things being different, become indifferent to the use of meats, and on this account are condemned by the Jews as transgressors of law, he said therefore, somewhere, Let no man therefore judge you in meat or in drink, etc., Colossians 2:16 teaching us that the things according to the letter are a shadow, but that the true thoughts of the law which are stored up in them are the good things to come, in which one may find what are the pure spiritual meats of the soul, and what are the impure foods in false and contradictory words which injure the man who is nourished in them, For the law had a shadow of the good things to come. Hebrews 10:1 |
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23. Origen, On First Principles, 2.9.5, 3.1 (3rd cent. CE - 3rd cent. CE)
| 2.9.5. Now, when we say that this world was established in the variety in which we have above explained that it was created by God, and when we say that this God is good, and righteous, and most just, there are numerous individuals, especially those who, coming from the school of Marcion, and Valentinus, and Basilides, have heard that there are souls of different natures, who object to us, that it cannot consist with the justice of God in creating the world to assign to some of His creatures an abode in the heavens, and not only to give such a better habitation, but also to grant them a higher and more honourable position; to favour others with the grant of principalities; to bestow powers upon some, dominions on others; to confer upon some the most honourable seats in the celestial tribunals; to enable some to shine with more resplendent glory, and to glitter with a starry splendour; to give to some the glory of the sun, to others the glory of the moon, to others the glory of the stars; to cause one star to differ from another star in glory. And, to speak once for all, and briefly, if the Creator God wants neither the will to undertake nor the power to complete a good and perfect work, what reason can there be that, in the creation of rational natures, i.e., of beings of whose existence He Himself is the cause, He should make some of higher rank, and others of second, or third, or of many lower and inferior degrees? In the next place, they object to us, with regard to terrestrial beings, that a happier lot by birth is the case with some rather than with others; as one man, e.g., is begotten of Abraham, and born of the promise; another, too, of Isaac and Rebekah, and who, while still in the womb, supplants his brother, and is said to be loved by God before he is born. Nay, this very circumstance — especially that one man is born among the Hebrews, with whom he finds instruction in the divine law; another among the Greeks, themselves also wise, and men of no small learning; and then another among the Ethiopians, who are accustomed to feed on human flesh; or among the Scythians, with whom parricide is an act sanctioned by law; or among the people of Taurus, where strangers are offered in sacrifice — is a ground of strong objection. Their argument accordingly is this: If there be this great diversity of circumstances, and this diverse and varying condition by birth, in which the faculty of free-will has no scope (for no one chooses for himself either where, or with whom, or in what condition he is born); if, then, this is not caused by the difference in the nature of souls, i.e., that a soul of an evil nature is destined for a wicked nation, and a good soul for a righteous nation, what other conclusion remains than that these things must be supposed to be regulated by accident and chance? And if that be admitted, then it will be no longer believed that the world was made by God, or administered by His providence; and as a consequence, a judgment of God upon the deeds of each individual will appear a thing not to be looked for. In which matter, indeed, what is clearly the truth of things is the privilege of Him alone to know who searches all things, even the deep things of God. |
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24. Epiphanius, Panarion, 30.16.1 (4th cent. CE - 5th cent. CE)
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