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Tiresias: The Ancient Mediterranean Religions Source Database



8251
New Testament, Hebrews, 11.36


ἕτεροι δὲ ἐμπαιγμῶν καὶ μαστίγων πεῖραν ἔλαβον, ἔτι δὲ δεσμῶν καὶ φυλακῆς·Others were tried by mocking and scourging, yes, moreover by bonds and imprisonment.


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

28 results
1. Septuagint, Daniel, 7.9 (10th cent. BCE - 2nd cent. BCE)

2. Hebrew Bible, Deuteronomy, 4.11, 5.22, 7.9, 34.10 (9th cent. BCE - 3rd cent. BCE)

4.11. וַתִּקְרְבוּן וַתַּעַמְדוּן תַּחַת הָהָר וְהָהָר בֹּעֵר בָּאֵשׁ עַד־לֵב הַשָּׁמַיִם חֹשֶׁךְ עָנָן וַעֲרָפֶל׃ 5.22. וְעַתָּה לָמָּה נָמוּת כִּי תֹאכְלֵנוּ הָאֵשׁ הַגְּדֹלָה הַזֹּאת אִם־יֹסְפִים אֲנַחְנוּ לִשְׁמֹעַ אֶת־קוֹל יְהוָה אֱלֹהֵינוּ עוֹד וָמָתְנוּ׃ 7.9. וְיָדַעְתָּ כִּי־יְהוָה אֱלֹהֶיךָ הוּא הָאֱלֹהִים הָאֵל הַנֶּאֱמָן שֹׁמֵר הַבְּרִית וְהַחֶסֶד לְאֹהֲבָיו וּלְשֹׁמְרֵי מצותו [מִצְוֺתָיו] לְאֶלֶף דּוֹר׃ 4.11. And ye came near and stood under the mountain; and the mountain burned with fire unto the heart of heaven, with darkness, cloud, and thick darkness." 5.22. Now therefore why should we die? for this great fire will consume us; if we hear the voice of the LORD our God any more, then we shall die." 7.9. Know therefore that the LORD thy God, He is God; the faithful God, who keepeth covet and mercy with them that love Him and keep His commandments to a thousand generations;" 34.10. And there hath not arisen a prophet since in Israel like unto Moses, whom the LORD knew face to face;"
3. Hebrew Bible, Exodus, 4.1, 4.8-4.9, 4.31, 14.31, 15.17-15.18, 19.9, 33.20 (9th cent. BCE - 3rd cent. BCE)

4.1. וַיֹּאמֶר מֹשֶׁה אֶל־יְהוָה בִּי אֲדֹנָי לֹא אִישׁ דְּבָרִים אָנֹכִי גַּם מִתְּמוֹל גַּם מִשִּׁלְשֹׁם גַּם מֵאָז דַּבֶּרְךָ אֶל־עַבְדֶּךָ כִּי כְבַד־פֶּה וּכְבַד לָשׁוֹן אָנֹכִי׃ 4.1. וַיַּעַן מֹשֶׁה וַיֹּאמֶר וְהֵן לֹא־יַאֲמִינוּ לִי וְלֹא יִשְׁמְעוּ בְּקֹלִי כִּי יֹאמְרוּ לֹא־נִרְאָה אֵלֶיךָ יְהוָה׃ 4.8. וְהָיָה אִם־לֹא יַאֲמִינוּ לָךְ וְלֹא יִשְׁמְעוּ לְקֹל הָאֹת הָרִאשׁוֹן וְהֶאֱמִינוּ לְקֹל הָאֹת הָאַחֲרוֹן׃ 4.9. וְהָיָה אִם־לֹא יַאֲמִינוּ גַּם לִשְׁנֵי הָאֹתוֹת הָאֵלֶּה וְלֹא יִשְׁמְעוּן לְקֹלֶךָ וְלָקַחְתָּ מִמֵּימֵי הַיְאֹר וְשָׁפַכְתָּ הַיַּבָּשָׁה וְהָיוּ הַמַּיִם אֲשֶׁר תִּקַּח מִן־הַיְאֹר וְהָיוּ לְדָם בַּיַּבָּשֶׁת׃ 4.31. וַיַּאֲמֵן הָעָם וַיִּשְׁמְעוּ כִּי־פָקַד יְהוָה אֶת־בְּנֵי יִשְׂרָאֵל וְכִי רָאָה אֶת־עָנְיָם וַיִּקְּדוּ וַיִּשְׁתַּחֲוּוּ׃ 14.31. וַיַּרְא יִשְׂרָאֵל אֶת־הַיָּד הַגְּדֹלָה אֲשֶׁר עָשָׂה יְהוָה בְּמִצְרַיִם וַיִּירְאוּ הָעָם אֶת־יְהוָה וַיַּאֲמִינוּ בַּיהוָה וּבְמֹשֶׁה עַבְדּוֹ׃ 15.17. תְּבִאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְהוָה מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ׃ 15.18. יְהוָה יִמְלֹךְ לְעֹלָם וָעֶד׃ 19.9. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הִנֵּה אָנֹכִי בָּא אֵלֶיךָ בְּעַב הֶעָנָן בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ וְגַם־בְּךָ יַאֲמִינוּ לְעוֹלָם וַיַּגֵּד מֹשֶׁה אֶת־דִּבְרֵי הָעָם אֶל־יְהוָה׃ 4.1. And Moses answered and said: ‘But, behold, they will not believe me, nor hearken unto my voice; for they will say: The lord hath not appeared unto thee.’" 4.8. And it shall come to pass, if they will not believe thee, neither hearken to the voice of the first sign, that they will believe the voice of the latter sign." 4.9. And it shall come to pass, if they will not believe even these two signs, neither hearken unto thy voice, that thou shalt take of the water of the river, and pour it upon the dry land; and the water which thou takest out of the river shall become blood upon the dry land.’" 4.31. And the people believed; and when they heard that the LORD had remembered the children of Israel, and that He had seen their affliction, then they bowed their heads and worshipped." 14.31. And Israel saw the great work which the LORD did upon the Egyptians, and the people feared the LORD; and they believed in the LORD, and in His servant Moses." 15.17. Thou bringest them in, and plantest them in the mountain of Thine inheritance, The place, O LORD, which Thou hast made for Thee to dwell in, The sanctuary, O Lord, which Thy hands have established." 15.18. The LORD shall reign for ever and ever." 19.9. And the LORD said unto Moses: ‘Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and may also believe thee for ever.’ And Moses told the words of the people unto the LORD." 33.20. And He said: ‘Thou canst not see My face, for man shall not see Me and live.’"
4. Hebrew Bible, Hosea, 5.9 (9th cent. BCE - 3rd cent. BCE)

5.9. אֶפְרַיִם לְשַׁמָּה תִהְיֶה בְּיוֹם תּוֹכֵחָה בְּשִׁבְטֵי יִשְׂרָאֵל הוֹדַעְתִּי נֶאֱמָנָה׃ 5.9. Ephraim shall be desolate in the day of rebuke; Among the tribes of Israel do I make known that which shall surely be. ."
5. Hebrew Bible, Numbers, 12.8 (9th cent. BCE - 3rd cent. BCE)

12.8. פֶּה אֶל־פֶּה אֲדַבֶּר־בּוֹ וּמַרְאֶה וְלֹא בְחִידֹת וּתְמֻנַת יְהוָה יַבִּיט וּמַדּוּעַ לֹא יְרֵאתֶם לְדַבֵּר בְּעַבְדִּי בְמֹשֶׁה׃ 12.8. with him do I speak mouth to mouth, even manifestly, and not in dark speeches; and the similitude of the LORD doth he behold; wherefore then were ye not afraid to speak against My servant, against Moses?’"
6. Hebrew Bible, 1 Kings, 22.19 (8th cent. BCE - 5th cent. BCE)

22.19. וַיֹּאמֶר לָכֵן שְׁמַע דְּבַר־יְהוָה רָאִיתִי אֶת־יְהוָה יֹשֵׁב עַל־כִּסְאוֹ וְכָל־צְבָא הַשָּׁמַיִם עֹמֵד עָלָיו מִימִינוֹ וּמִשְּׂמֹאלוֹ׃ 22.19. And he said: ‘Therefore hear thou the word of the LORD. I saw the LORD sitting on His throne, and all the host of heaven standing by Him on His right hand and on his left."
7. Hebrew Bible, Isaiah, 1.1, 6.1 (8th cent. BCE - 5th cent. BCE)

1.1. שִׁמְעוּ דְבַר־יְהוָה קְצִינֵי סְדֹם הַאֲזִינוּ תּוֹרַת אֱלֹהֵינוּ עַם עֲמֹרָה׃ 1.1. חֲזוֹן יְשַׁעְיָהוּ בֶן־אָמוֹץ אֲשֶׁר חָזָה עַל־יְהוּדָה וִירוּשָׁלִָם בִּימֵי עֻזִּיָּהוּ יוֹתָם אָחָז יְחִזְקִיָּהוּ מַלְכֵי יְהוּדָה׃ 6.1. בִּשְׁנַת־מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ וָאֶרְאֶה אֶת־אֲדֹנָי יֹשֵׁב עַל־כִּסֵּא רָם וְנִשָּׂא וְשׁוּלָיו מְלֵאִים אֶת־הַהֵיכָל׃ 6.1. הַשְׁמֵן לֵב־הָעָם הַזֶּה וְאָזְנָיו הַכְבֵּד וְעֵינָיו הָשַׁע פֶּן־יִרְאֶה בְעֵינָיו וּבְאָזְנָיו יִשְׁמָע וּלְבָבוֹ יָבִין וָשָׁב וְרָפָא לוֹ׃ 1.1. The Vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah." 6.1. In the year that king Uzziah died I saw the Lord sitting upon a throne high and lifted up, and His train filled the temple."
8. Septuagint, Isaiah, 6.1 (8th cent. BCE - 6th cent. BCE)

9. Hebrew Bible, Ezekiel, 1.26-1.28 (6th cent. BCE - 5th cent. BCE)

1.26. וּמִמַּעַל לָרָקִיעַ אֲשֶׁר עַל־רֹאשָׁם כְּמַרְאֵה אֶבֶן־סַפִּיר דְּמוּת כִּסֵּא וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעְלָה׃ 1.27. וָאֵרֶא כְּעֵין חַשְׁמַל כְּמַרְאֵה־אֵשׁ בֵּית־לָהּ סָבִיב מִמַּרְאֵה מָתְנָיו וּלְמָעְלָה וּמִמַּרְאֵה מָתְנָיו וּלְמַטָּה רָאִיתִי כְּמַרְאֵה־אֵשׁ וְנֹגַהּ לוֹ סָבִיב׃ 1.28. כְּמַרְאֵה הַקֶּשֶׁת אֲשֶׁר יִהְיֶה בֶעָנָן בְּיוֹם הַגֶּשֶׁם כֵּן מַרְאֵה הַנֹּגַהּ סָבִיב הוּא מַרְאֵה דְּמוּת כְּבוֹד־יְהוָה וָאֶרְאֶה וָאֶפֹּל עַל־פָּנַי וָאֶשְׁמַע קוֹל מְדַבֵּר׃ 1.26. And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne was a likeness as the appearance of a man upon it above." 1.27. And I saw as the colour of electrum, as the appearance of fire round about enclosing it, from the appearance of his loins and upward; and from the appearance of his loins and downward I saw as it were the appearance of fire, and there was brightness round about him." 1.28. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the LORD. And when I saw it, I fell upon my face, and I heard a voice of one that spoke."
10. Anon., Jubilees, 1.12 (2nd cent. BCE - 2nd cent. BCE)

1.12. and after their uncleanness, and after their shame, and will serve their gods, and these will prove unto them an offence and a tribulation and an affliction and a snare.
11. Dead Sea Scrolls, Community Rule, 6.10-6.14, 9.14, 11.8-11.9 (2nd cent. BCE - 1st cent. CE)

12. Dead Sea Scrolls, Hodayot, 3.22 (2nd cent. BCE - 1st cent. CE)

13. Dead Sea Scrolls, Hodayot, 3.22 (2nd cent. BCE - 1st cent. CE)

14. Septuagint, 2 Maccabees, 4.18-4.20, 4.39-4.42, 4.44, 6.19, 6.28, 7.7, 7.29, 7.31, 10.6, 15.37 (2nd cent. BCE - 2nd cent. BCE)

4.18. When the quadrennial games were being held at Tyre and the king was present,' 4.19. the vile Jason sent envoys, chosen as being Antiochian citizens from Jerusalem, to carry three hundred silver drachmas for the sacrifice to Hercules. Those who carried the money, however, thought best not to use it for sacrifice, because that was inappropriate, but to expend it for another purpose.' 4.20. So this money was intended by the sender for the sacrifice to Hercules, but by the decision of its carriers it was applied to the construction of triremes.' 4.39. When many acts of sacrilege had been committed in the city by Lysimachus with the connivance of Menelaus, and when report of them had spread abroad, the populace gathered against Lysimachus, because many of the gold vessels had already been stolen.' 4.40. And since the crowds were becoming aroused and filled with anger, Lysimachus armed about three thousand men and launched an unjust attack, under the leadership of a certain Auranus, a man advanced in years and no less advanced in folly.' 4.41. But when the Jews became aware of Lysimachus' attack, some picked up stones, some blocks of wood, and others took handfuls of the ashes that were lying about, and threw them in wild confusion at Lysimachus and his men.' 4.42. As a result, they wounded many of them, and killed some, and put them all to flight; and the temple robber himself they killed close by the treasury.' 4.44. When the king came to Tyre, three men sent by the senate presented the case before him.' 6.19. But he, welcoming death with honor rather than life with pollution, went up to the the rack of his own accord, spitting out the flesh,' 6.28. and leave to the young a noble example of how to die a good death willingly and nobly for the revered and holy laws.'When he had said this, he went at once to the rack.' 7.7. After the first brother had died in this way, they brought forward the second for their sport. They tore off the skin of his head with the hair, and asked him, 'Will you eat rather than have your body punished limb by limb?' 7.29. Do not fear this butcher, but prove worthy of your brothers. Accept death, so that in God's mercy I may get you back again with your brothers.' 7.31. But you, who have contrived all sorts of evil against the Hebrews, will certainly not escape the hands of God.' 10.6. And they celebrated it for eight days with rejoicing, in the manner of the feast of booths, remembering how not long before, during the feast of booths, they had been wandering in the mountains and caves like wild animals.' 15.37. This, then, is how matters turned out with Nicanor. And from that time the city has been in the possession of the Hebrews. So I too will here end my story.'
15. Philo of Alexandria, Against Flaccus, 74 (1st cent. BCE - 1st cent. CE)

74. for he arrested thirty-eight members of our council of elders, which our saviour and benefactor, Augustus, elected to manage the affairs of the Jewish nation after the death of the king of our own nation, having sent written commands to that effect to Manius Maximus when he was about to take upon himself for the second time the government of Egypt and of the country, he arrested them, I say, in their own houses, and commanded them to be thrown into prison, and arranged a splendid procession to send through the middle of the market-place a body of old men prisoners, with their hands bound, some with thongs and others with iron chains, whom he led in this plight into the theatre, a most miserable spectacle, and one wholly unsuited to the times.
16. Josephus Flavius, Jewish Antiquities, 10.38 (1st cent. CE - 1st cent. CE)

10.38. for, by setting out from a contempt of God, he barbarously slew all the righteous men that were among the Hebrews; nor would he spare the prophets, for he every day slew some of them, till Jerusalem was overflown with blood.
17. New Testament, 1 Corinthians, 10.1-10.13 (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; 10.2. andwere all baptized into Moses in the cloud and in the sea; 10.3. andall ate the same spiritual food; 10.4. and all drank the samespiritual drink. For they drank of a spiritual rock that followed them,and the rock was Christ. 10.5. However with most of them, God was notwell pleased, for they were overthrown in the wilderness. 10.6. Nowthese things were our examples, to the intent we should not lust afterevil things, as they also lusted. 10.7. Neither be idolaters, as someof them were. As it is written, "The people sat down to eat and drink,and rose up to play. 10.8. Neither let us commit sexual immorality,as some of them committed, and in one day twenty-three thousand fell. 10.9. Neither let us test the Lord, as some of them tested, andperished by the serpents. 10.10. Neither grumble, as some of them alsogrumbled, and perished by the destroyer. 10.11. Now all these thingshappened to them by way of example, and they were written for ouradmonition, on whom the ends of the ages have come. 10.12. Thereforelet him who thinks he stands be careful that he doesn't fall. 10.13. No temptation has taken you but such as man can bear. God isfaithful, who will not allow you to be tempted above what you are able,but will with the temptation also make the way of escape, that you maybe able to endure it.
18. New Testament, 1 Thessalonians, 2.15 (1st cent. CE - 1st cent. CE)

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;
19. New Testament, 2 Peter, 2.4, 2.17 (1st cent. CE - 1st cent. CE)

2.4. For if God didn't spare angels when they sinned, but cast them down to Tartarus, and committed them to pits of darkness, to be reserved to judgment; 2.17. These are wells without water, clouds driven by a storm; for whom the blackness of darkness has been reserved forever.
20. New Testament, Ephesians, 2.11-2.22 (1st cent. CE - 1st cent. CE)

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.
21. New Testament, Hebrews, 1.1, 1.1-2.18, 1.2, 1.3, 1.4, 1.5, 1.5-2.18, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 1.12, 1.13, 1.14, 2.1, 2.2, 2.3, 2.4, 2.5, 2.6, 2.7, 2.8, 2.9, 2.10, 2.11, 2.12, 2.13, 2.14, 2.15, 2.16, 2.17, 2.18, 3.1-4.14, 3.2, 3.3, 3.4, 3.5, 3.6, 3.7, 3.11, 3.12, 3.13, 3.14, 3.15, 3.16, 3.17, 3.18, 3.19, 4.2, 4.3, 4.11, 4.12, 4.13, 4.14, 4.15, 4.15-5.10, 4.16, 5.7, 5.9, 5.11-6.20, 6.1, 6.4, 6.5, 6.6, 6.7, 6.8, 6.12, 6.13, 6.14, 6.15, 6.16, 6.17, 6.18, 6.19, 6.20, 7.1, 7.1-10.18, 7.2, 7.3, 7.4, 7.5, 7.6, 7.7, 7.8, 7.9, 7.10, 7.11, 7.12, 7.13, 7.14, 7.15, 7.16, 7.17, 7.18, 7.19, 7.20, 7.21, 7.22, 7.23, 7.24, 7.25, 7.26, 7.27, 7.28, 8, 8.1-9.28, 8.13, 10.1, 10.2, 10.3, 10.4, 10.5, 10.6, 10.7, 10.8, 10.9, 10.10, 10.11, 10.12, 10.13, 10.14, 10.15, 10.16, 10.17, 10.18, 10.19, 10.20, 10.21, 10.22, 10.23, 10.24, 10.25, 10.26, 10.27, 10.28, 10.29, 10.30, 10.31, 10.32, 10.33, 10.34, 10.35, 10.36, 10.37, 10.38, 10.39, 11, 11.1, 11.2, 11.3, 11.4, 11.5, 11.6, 11.7, 11.8, 11.9, 11.10, 11.11, 11.12, 11.13, 11.14, 11.15, 11.16, 11.17, 11.18, 11.19, 11.20, 11.21, 11.22, 11.23, 11.24, 11.25, 11.26, 11.27, 11.28, 11.29, 11.30, 11.31, 11.32, 11.33, 11.34, 11.35, 11.37, 11.38, 11.39, 11.40, 12.1, 12.2, 12.3, 12.4, 12.5, 12.6, 12.7, 12.8, 12.9, 12.10, 12.11, 12.12, 12.13, 12.14, 12.16, 12.17, 12.21, 12.25, 12.26, 12.27, 12.28, 12.29, 13, 13.1, 13.2, 13.3, 13.4, 13.5, 13.6, 13.7, 13.8, 13.9, 13.10, 13.11, 13.12, 13.13, 13.14, 13.15, 13.16, 13.17, 13.18, 13.19, 13.20, 13.21, 13.22, 13.23, 13.24, 13.25 (1st cent. CE - 1st cent. CE)

1.1. God, having in the past spoken to the fathers through the prophets at many times and in various ways
22. New Testament, John, 4.44 (1st cent. CE - 1st cent. CE)

4.44. For Jesus himself testified that a prophet has no honor in his own country.
23. New Testament, Luke, 4.24 (1st cent. CE - 1st cent. CE)

4.24. He said, "Most assuredly I tell you, no prophet is acceptable in his hometown.
24. New Testament, Matthew, 5.12, 13.57, 23.29-23.32 (1st cent. CE - 1st cent. CE)

5.12. Rejoice, and be exceedingly glad, for great is your reward in heaven. For that is how they persecuted the prophets who were before you. 13.57. They were offended by him. But Jesus said to them, "A prophet is not without honor, except in his own country, and in his own house. 23.29. Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets, and decorate the tombs of the righteous 23.30. and say, 'If we had lived in the days of our fathers, we wouldn't have been partakers with them in the blood of the prophets.' 23.31. Therefore you testify to yourselves that you are sons of those who killed the prophets. 23.32. Fill up, then, the measure of your fathers.
25. Athenagoras, Apology Or Embassy For The Christians, 9.1 (2nd cent. CE - 2nd cent. CE)

26. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE)

49b. ועל הסוטה שאין הולד ממזר,נדה דהא תפסי בה קידושין שנאמר (ויקרא טו, כד) ותהי נדתה עליו אפי' בשעת נדתה תפסי בה קידושין,סוטה נמי דהא תפסי בה קידושין,תניא נמי הכי הכל מודים בבא על הנדה ועל הסוטה ועל שומרת יבם שאין הולד ממזר,ואביי שומרת יבם מספקא ליה אי כרב אי כשמואל:,א"ר שמעון בן עזאי כו': תני שמעון בן עזאי אומר מצאתי מגלת יוחסין בירושלים וכתוב בה איש פלוני ממזר מאשת איש וכתוב בה משנת ר' אליעזר בן יעקב קב ונקי וכתוב בה מנשה הרג את ישעיה,אמר רבא מידן דייניה וקטליה אמר ליה משה רבך אמר (שמות לג, כ) כי לא יראני האדם וחי ואת אמרת (ישעיהו ו, א) ואראה את ה' יושב על כסא רם ונשא משה רבך אמר (דברים ד, ז) מי כה' אלהינו בכל קראנו אליו ואת אמרת (ישעיהו נה, ו) דרשו ה' בהמצאו משה רבך אמר (שמות כג, כו) את מספר ימיך אמלא ואת אמרת (מלכים ב כ, ו) והוספתי על ימיך חמש עשרה שנה,אמר ישעיה ידענא ביה דלא מקבל מה דאימא ליה ואי אימא ליה אישוייה מזיד אמר שם איבלע בארזא אתיוה לארזא ונסרוה כי מטא להדי פומא נח נפשיה משום דאמר (ישעיהו ו, ה) ובתוך עם טמא שפתים אנכי יושב,מכל מקום קשו קראי אהדדי,ואראה את ה' כדתניא כל הנביאים נסתכלו באספקלריא שאינה מאירה משה רבינו נסתכל באספקלריא המאירה,דרשו ה' בהמצאו הא ביחיד הא בצבור ויחיד אימת אמר רב נחמן אמר רבה בר אבוה אלו עשרה ימים שבין ראש השנה ליום הכפורים,את מספר ימיך אמלא תנאי היא דתניא את מספר ימיך אמלא 49b. bor with a isota /i, that the offspring is not a imamzer /i. /b,With regard to ba menstruating womanthe offspring is not a imamzer bbecauseone’s bbetrothal of her takes effect, as it is stated: “And her impurity shall be upon him”(Leviticus 15:24). The phrase “shall be” alludes to the fact that a betrothal with her takes effect. The verse teaches that beven at the time of hermenstrual bimpurity, betrothal with her takes effect. /b,With regard to ba isota /i, too,the offspring is not a imamzer bbecauseone’s bbetrothal of her takes effect. /b,The Gemara notes: bThisteaching of Abaye bis also taughtin a ibaraita /i: bAll agree with regard to one who engages in sexual relations with a menstruating woman, or with a isota /i, or with a widow waiting for her iyavam /ito perform levirate marriage, bthat the offspring is not a imamzer /i. /b,The Gemara explains: bAnd Abayedid not mention the case of a bwidow waiting for her iyavam /ibecause bhe is uncertain whether,if someone other than the iyavambetrothed her, the ihalakhais bin accordance withthe opinion of bRavthat it does not take effect or bin accordance withthe opinion of bShmuelthat it might take effect.,§ The mishna states: bRabbi Shimon ben Azzai said:I found a scroll recording people’s lineages. The Gemara cites an expanded version of the contents of the scroll. bIt is taughtin a ibaraitathat bRabbi Shimon ben Azzai said: I found a scrollrecording people’s blineages, in Jerusalem, and it was written in itthat bso-and-so is a imamzerfroman adulterous union with ba married woman. And it wasalso bwritten in it: The teachings of Rabbi Eliezer ben Ya’akovmeasure only ba ikavbut are cleanand accurate, and so the ihalakhais decided in accordance with his opinions. bAnd it was written in it: Manasseh,king of Israel, bkilled Isaiahthe prophet.,The Gemara expands on the events surrounding Isaiah’s death: bRava said:Manasseh bjudged himas a false witness for issuing statements contradicting the Torah bandonly then bkilled him.Manasseh bsaid toIsaiah: bMoses your master saidin the Torah: “And He said: You cannot see My face, bfor man cannot see Me and live”(Exodus 33:20), bandyet byou said: “I saw the Lord sitting upon a high and lofty throne”(Isaiah 6:1). bMoses your master said:“For bwhichgreat nation is there, that has God so near to it, bas the Lord our God is, whenever we call upon Him?”(Deuteronomy 4:7), bandyet byou said: “Seek the Lord while He may be found, call upon Him while He is near”(Isaiah 55:6), which implies that God is not always near. bMoses your master said: “I will fulfill the number of your days”(Exodus 23:26), which implies that each individual has a preordained allotted lifespan that he cannot outlive, bandyet byou saidin a prophecy to King Hezekiah: b“And I will add to your days, fifteen years”(II Kings 20:6)., bIsaiah saidto himself: bI know him,i.e., Manasseh, bthat he will not accept whateverexplanation bthat I will say to himto resolve my prophecies with the words of the Torah. bAndeven bif I say it to him, I will make him into an intentional transgressorsince he will kill me anyway. Therefore, in order to escape, bhe uttered adivine bnameand bwas swallowed within a cedartree. Manasseh’s servants bbrought the cedartree band sawed through itin order to kill him. bWhenthe saw breached to where his mouth was,Isaiah bdied.He died specifically as this point bdue to that which he said: “In the midst of a people of unclean lips, I dwell”(Isaiah 6:5). He was punished for referring to the Jewish people in a derogatory manner.,The Gemara asks: bIn any case,as Manasseh pointed out, these bverses contradict each other;how are these contradictions to be resolved?,The Gemara resolves the first contradiction: b“I saw the Lord”is to be understood bas it is taughtin a ibaraita /i: bAll of the prophets observedtheir prophecies bthrough an obscure looking glass [ iaspaklaria /i],i.e., their prophecies were given as metaphoric visions but were not a direct perception of the matter. However, bMoses our master observedhis prophecies bthrough a clear looking glass,i.e., he gained a direct and accurate perception of the matter.,The Gemara resolves the second contradiction: Isaiah’s prophecy: b“Seek the Lord while He may be found,”does not contradict the verse in the Torah that God is near to His nation “whenever we call upon Him,” because bthisprophecy of Isaiah was made bwith regard to the individualand bthisverse in the Torah is stated bwith regard to a community,as the prayer of the community is always accepted. The Gemara asks: bAnd whenis the time that God is to be found near bthe individual? Rav Naḥman said Rabba bar Avuh said: These are the ten days between Rosh HaShana and Yom Kippur. /b,The resolution of the third contradiction from the verse: b“I will fulfill the number of your days,” issubject to a dispute between itanna’im /i, as it is taughtin a ibaraita /i: The verse states: b“I will fulfill the number of your days”; /b
27. Eusebius of Caesarea, Ecclesiastical History, 4.26.14 (3rd cent. CE - 4th cent. CE)

4.26.14. Accordingly when I went East and came to the place where these things were preached and done, I learned accurately the books of the Old Testament, and send them to you as written below. Their names are as follows: of Moses, five books: Genesis, Exodus, Numbers, Leviticus, Deuteronomy; Jesus Nave, Judges, Ruth; of Kings, four books; of Chronicles, two; the Psalms of David, the Proverbs of Solomon, Wisdom also, Ecclesiastes, Song of Songs, Job; of Prophets, Isaiah, Jeremiah; of the twelve prophets, one book ; Daniel, Ezekiel, Esdras. From which also I have made the extracts, dividing them into six books. Such are the words of Melito.
28. Anon., Martyrdom And Ascension of Isaiah, 3.6-3.9



Subjects of this text:

subject book bibliographic info
abel Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 234
abraham, as model of trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 79
abraham, trust of Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 79
abraham Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 74, 217; Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 268
aims, proofs Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 107, 230
alexandrian jewry Schwartz, 2 Maccabees (2008) 52
amplification, in narratio Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 107
angel Allison, 4 Baruch (2018) 445
antioch(enes) in jerusalem Schwartz, 2 Maccabees (2008) 52
antioch Schwartz, 2 Maccabees (2008) 52
apostasy Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 74, 107, 123, 234
apostolic fathers Schwartz, 2 Maccabees (2008) 88
argumentatio Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 107, 123
artless, propositions Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 123, 230
author, of 2 maccabees, sitz im leben Schwartz, 2 Maccabees (2008) 52
christians, interest in 2 macc. Schwartz, 2 Maccabees (2008) 88
christians Schwartz, 2 Maccabees (2008) 52
church, as one body in christ deSilva, Ephesians (2022) 149
clemens alexandrinus Schwartz, 2 Maccabees (2008) 88
compassion, conversion, significance of deSilva, Ephesians (2022) 149
covenant, mosaic Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 213
covenant Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 3, 50, 74
crucifixion Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 268
deliberative Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 74, 107, 123
diasporan historiography Schwartz, 2 Maccabees (2008) 52
endurance Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 79
enthymeme Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 107
epideictic Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 74, 107
esau Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 230, 234
ethical, divine-human trust as Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 92
example Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 107, 123, 234
exemplars of trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 79
exhortation Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 123, 217, 230, 234
exordium, secondary exordium Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 217, 234
exordium Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 217
faith Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 213
faithfulness, of god Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 79, 92
faithfulness, of israel Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 79, 92
favor, attentiveness Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 217
favor Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 217
flesh Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 268
formation of christian identity deSilva, Ephesians (2022) 149
goodwill Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 217
gorgianic figures Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 217
grace, as gods beneficence deSilva, Ephesians (2022) 149
hanukkah, holiday of Schwartz, 2 Maccabees (2008) 88
hebrews' Schwartz, 2 Maccabees (2008) 52
hellenistic jews Schwartz, 2 Maccabees (2008) 88
hellenization, institutionalized Schwartz, 2 Maccabees (2008) 52
help Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 282
hippolytus Schwartz, 2 Maccabees (2008) 88
history, study of in relation to theology Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 79
hope Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 92
house Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 268
israel, and gentiles deSilva, Ephesians (2022) 149
israel deSilva, Ephesians (2022) 149
jerusalem, as polis Schwartz, 2 Maccabees (2008) 52
jews and gentiles, reconciliation of deSilva, Ephesians (2022) 149
knowledge, divine Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 92
lactantius Schwartz, 2 Maccabees (2008) 88
law Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 268
literature of Schwartz, 2 Maccabees (2008) 52
liturgy Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 213
martyrdom and ascension of isaiah Allison, 4 Baruch (2018) 445
martyrologies, interest among christians Schwartz, 2 Maccabees (2008) 88
martyrologies Schwartz, 2 Maccabees (2008) 52
melchizedek Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 217
messiah, messianic expectations Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 213
moses, as paradigm of trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 79
moses Allison, 4 Baruch (2018) 445; Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 50, 230, 234; Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 268
motifs (thematic), jerusalem as greek polis Schwartz, 2 Maccabees (2008) 52
new creation Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 92
obedience Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 213
origen Schwartz, 2 Maccabees (2008) 88
paul, pauline corpus Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 213, 282
perfection Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 50, 217; Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 268
period Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 217
peroratio Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 230, 234
perseverance Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 74, 123; Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 268
primary peroratio, secondary peroratio Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 234
primary peroratio Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 230
promise Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 213
promises of god Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 79, 92
propositio Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 123
readers of 2 maccabees Schwartz, 2 Maccabees (2008) 88
reconciliation, ethnic deSilva, Ephesians (2022) 149
reliance, on god Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 92
rhetorical topoi, death/events beyond death Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 50, 74
rhetorical topoi, deeds Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 74
righteousness/the righteous/the just Allison, 4 Baruch (2018) 445
risk, relation to divine-human trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 92
saints deSilva, Ephesians (2022) 149
salvation Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 213, 268
scriptures, jewish, as source of new testament ideas about pistis Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 79, 92
sitting (posture) Allison, 4 Baruch (2018) 445
solidarity Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 282
son of god Allison, 4 Baruch (2018) 445
structure of hebrews Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 3, 50
suffering Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 74, 123, 217, 230; Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 268
supersessionism, surpassed, of covenant and law Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 92
syncrisis, jesus/angels Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 107
syncrisis, old covenant/new covenant Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 50
syncrisis, zion/sinai Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 50
syncrisis Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 74
therapeutic trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 92
transformation deSilva, Ephesians (2022) 149
trust, growth in Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 92
wilderness generation Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 234