1. Septuagint, Daniel, 7.9 (10th cent. BCE - 2nd cent. BCE)
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2. Septuagint, Numbers, 14.10 (10th cent. BCE - 2nd cent. BCE)
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3. Hebrew Bible, Deuteronomy, 4.11, 5.22, 7.9, 13.9-13.10, 17.5, 21.19-21.21, 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׃ 13.9. לֹא־תֹאבֶה לוֹ וְלֹא תִשְׁמַע אֵלָיו וְלֹא־תָחוֹס עֵינְךָ עָלָיו וְלֹא־תַחְמֹל וְלֹא־תְכַסֶּה עָלָיו׃ 17.5. וְהוֹצֵאתָ אֶת־הָאִישׁ הַהוּא אוֹ אֶת־הָאִשָּׁה הַהִוא אֲשֶׁר עָשׂוּ אֶת־הַדָּבָר הָרָע הַזֶּה אֶל־שְׁעָרֶיךָ אֶת־הָאִישׁ אוֹ אֶת־הָאִשָּׁה וּסְקַלְתָּם בָּאֲבָנִים וָמֵתוּ׃ 21.19. וְתָפְשׂוּ בוֹ אָבִיו וְאִמּוֹ וְהוֹצִיאוּ אֹתוֹ אֶל־זִקְנֵי עִירוֹ וְאֶל־שַׁעַר מְקֹמוֹ׃ 21.21. וּרְגָמֻהוּ כָּל־אַנְשֵׁי עִירוֹ בָאֲבָנִים וָמֵת וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ וְכָל־יִשְׂרָאֵל יִשְׁמְעוּ וְיִרָאוּ׃ | 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;" 13.9. thou shalt not consent unto him, nor hearken unto him; neither shall thine eye pity him, neither shalt thou spare, neither shalt thou conceal him;" 13.10. but thou shalt surely kill him; thy hand shall be first upon him to put him to death, and afterwards the hand of all the people." 17.5. then shalt thou bring forth that man or that woman, who have done this evil thing, unto thy gates, even the man or the woman; and thou shalt stone them with stones, that they die." 21.19. then shall his father and his mother lay hold on him, and bring him out unto the elders of his city, and unto the gate of his place;" 21.20. and they shall say unto the elders of his city: ‘This our son is stubborn and rebellious, he doth not hearken to our voice; he is a glutton, and a drunkard.’" 21.21. And all the men of his city shall stone him with stones, that he die; so shalt thou put away the evil from the midst of thee; and all Israel shall hear, and fear." 34.10. And there hath not arisen a prophet since in Israel like unto Moses, whom the LORD knew face to face;" |
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4. 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.’" |
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5. 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. ." |
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6. Hebrew Bible, Leviticus, 24.16 (9th cent. BCE - 3rd cent. BCE)
| 24.16. וְנֹקֵב שֵׁם־יְהוָה מוֹת יוּמָת רָגוֹם יִרְגְּמוּ־בוֹ כָּל־הָעֵדָה כַּגֵּר כָּאֶזְרָח בְּנָקְבוֹ־שֵׁם יוּמָת׃ | 24.16. And he that blasphemeth the name of the LORD, he shall surely be put to death; all the congregation shall certainly stone him; as well the stranger, as the home-born, when he blasphemeth the Name, shall be put to death." |
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7. Hebrew Bible, Numbers, 12.8, 15.35-15.36 (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׃ 15.35. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה מוֹת יוּמַת הָאִישׁ רָגוֹם אֹתוֹ בָאֲבָנִים כָּל־הָעֵדָה מִחוּץ לַמַּחֲנֶה׃ 15.36. וַיֹּצִיאוּ אֹתוֹ כָּל־הָעֵדָה אֶל־מִחוּץ לַמַּחֲנֶה וַיִּרְגְּמוּ אֹתוֹ בָּאֲבָנִים וַיָּמֹת כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה׃ | 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?’" 15.35. And the LORD said unto Moses: ‘The man shall surely be put to death; all the congregation shall stone him with stones without the camp.’" 15.36. And all the congregation brought him without the camp, and stoned him with stones, and he died, as the LORD commanded Moses." |
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8. Hebrew Bible, 1 Kings, 12.18, 21.10, 21.13, 22.19 (8th cent. BCE - 5th cent. BCE)
| 12.18. וַיִּשְׁלַח הַמֶּלֶךְ רְחַבְעָם אֶת־אֲדֹרָם אֲשֶׁר עַל־הַמַּס וַיִּרְגְּמוּ כָל־יִשְׂרָאֵל בּוֹ אֶבֶן וַיָּמֹת וְהַמֶּלֶךְ רְחַבְעָם הִתְאַמֵּץ לַעֲלוֹת בַּמֶּרְכָּבָה לָנוּס יְרוּשָׁלִָם׃ 21.13. וַיָּבֹאוּ שְׁנֵי הָאֲנָשִׁים בְּנֵי־בְלִיַּעַל וַיֵּשְׁבוּ נֶגְדּוֹ וַיְעִדֻהוּ אַנְשֵׁי הַבְּלִיַּעַל אֶת־נָבוֹת נֶגֶד הָעָם לֵאמֹר בֵּרַךְ נָבוֹת אֱלֹהִים וָמֶלֶךְ וַיֹּצִאֻהוּ מִחוּץ לָעִיר וַיִּסְקְלֻהוּ בָאֲבָנִים וַיָּמֹת׃ 22.19. וַיֹּאמֶר לָכֵן שְׁמַע דְּבַר־יְהוָה רָאִיתִי אֶת־יְהוָה יֹשֵׁב עַל־כִּסְאוֹ וְכָל־צְבָא הַשָּׁמַיִם עֹמֵד עָלָיו מִימִינוֹ וּמִשְּׂמֹאלוֹ׃ | 12.18. Then king Rehoboam sent Adoram, who was over the levy; and all Israel stoned him with stones, so that he died. And king Rehoboam made speed to get him up to his chariot, to flee to Jerusalem." 21.10. and set two men, base fellows, before him, and let them bear witness against him, saying: Thou didst curse God and the king. And then carry him out, and stone him, that he die.’" 21.13. And the two men, the base fellows, came in and sat before him; and the base fellows bore witness against him, even against Naboth, in the presence of the people, saying: ‘Naboth did curse God and the king.’ Then they carried him forth out of the city, and stoned him with stones, that he died." 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." |
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9. Hebrew Bible, 2 Kings, 6.18-6.23 (8th cent. BCE - 5th cent. BCE)
| 6.18. וַיֵּרְדוּ אֵלָיו וַיִּתְפַּלֵּל אֱלִישָׁע אֶל־יְהוָה וַיֹּאמַר הַךְ־נָא אֶת־הַגּוֹי־הַזֶּה בַּסַּנְוֵרִים וַיַּכֵּם בַּסַּנְוֵרִים כִּדְבַר אֱלִישָׁע׃ 6.19. וַיֹּאמֶר אֲלֵהֶם אֱלִישָׁע לֹא זֶה הַדֶּרֶךְ וְלֹא זֹה הָעִיר לְכוּ אַחֲרַי וְאוֹלִיכָה אֶתְכֶם אֶל־הָאִישׁ אֲשֶׁר תְּבַקֵּשׁוּן וַיֹּלֶךְ אוֹתָם שֹׁמְרוֹנָה׃ 6.21. וַיֹּאמֶר מֶלֶךְ־יִשְׂרָאֵל אֶל־אֱלִישָׁע כִּרְאֹתוֹ אוֹתָם הַאַכֶּה אַכֶּה אָבִי׃ 6.22. וַיֹּאמֶר לֹא תַכֶּה הַאֲשֶׁר שָׁבִיתָ בְּחַרְבְּךָ וּבְקַשְׁתְּךָ אַתָּה מַכֶּה שִׂים לֶחֶם וָמַיִם לִפְנֵיהֶם וְיֹאכְלוּ וְיִשְׁתּוּ וְיֵלְכוּ אֶל־אֲדֹנֵיהֶם׃ 6.23. וַיִּכְרֶה לָהֶם כֵּרָה גְדוֹלָה וַיֹּאכְלוּ וַיִּשְׁתּוּ וַיְשַׁלְּחֵם וַיֵּלְכוּ אֶל־אֲדֹנֵיהֶם וְלֹא־יָסְפוּ עוֹד גְּדוּדֵי אֲרָם לָבוֹא בְּאֶרֶץ יִשְׂרָאֵל׃ | 6.18. And when they came down to him, Elisha prayed unto the LORD, and said: ‘Smite this people, I pray Thee, with blindness.’ And He smote them with blindness according to the word of Elisha." 6.19. And Elisha said unto them: ‘This is not the way, neither is this the city; follow me, and I will bring you to the man whom ye seek.’ And he led them to Samaria." 6.20. And it came to pass, when they were come into Samaria, that Elisha said: ‘LORD, open the eyes of these men, that they may see.’ And the LORD opened their eyes, and they saw; and, behold, they were in the midst of Samaria." 6.21. And the king of Israel said unto Elisha, when he saw them: ‘My father, shall I smite them? shall I smite them?’" 6.22. And he answered: ‘Thou shalt not smite them; hast thou taken captive with thy sword and with thy bow those whom thou wouldest smite? set bread and water before them, that they may eat and drink, and go to their master.’" 6.23. And he prepared great provision for them; and when they had eaten and drunk, he sent them away, and they went to their master. And the bands of Aram came no more into the land of Israel." |
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10. 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." |
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11. Hebrew Bible, Joshua, 7.25 (8th cent. BCE - 5th cent. BCE)
| 7.25. וַיֹּאמֶר יְהוֹשֻׁעַ מֶה עֲכַרְתָּנוּ יַעְכֳּרְךָ יְהוָה בַּיּוֹם הַזֶּה וַיִּרְגְּמוּ אֹתוֹ כָל־יִשְׂרָאֵל אֶבֶן וַיִּשְׂרְפוּ אֹתָם בָּאֵשׁ וַיִּסְקְלוּ אֹתָם בָּאֲבָנִים׃ | 7.25. And Joshua said: ‘Why hast thou troubled us? the LORD shall trouble thee this day.’ And all Israel stoned him with stones; and they burned them with fire, and stoned them with stones." |
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12. Septuagint, Isaiah, 6.1 (8th cent. BCE - 6th cent. BCE)
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13. 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." |
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14. Hebrew Bible, 2 Chronicles, 10.18, 24.21 (5th cent. BCE - 3rd cent. BCE)
| 10.18. וַיִּשְׁלַח הַמֶּלֶךְ רְחַבְעָם אֶת־הֲדֹרָם אֲשֶׁר עַל־הַמַּס וַיִּרְגְּמוּ־בוֹ בְנֵי־יִשְׂרָאֵל אֶבֶן וַיָּמֹת וְהַמֶּלֶךְ רְחַבְעָם הִתְאַמֵּץ לַעֲלוֹת בַּמֶּרְכָּבָה לָנוּס יְרוּשָׁלִָם׃ 24.21. וַיִּקְשְׁרוּ עָלָיו וַיִּרְגְּמֻהוּ אֶבֶן בְּמִצְוַת הַמֶּלֶךְ בַּחֲצַר בֵּית יְהוָה׃ | 10.18. Then king Rehoboam sent Hadoram, who was over the levy; and the children of Israel stoned him with stones, so that he died. And king Rehoboam made speed to get him up to his chariot, to flee to Jerusalem." 24.21. And they conspired against him, and stoned him with stones at the commandment of the king in the court of the house of the LORD." |
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15. 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. |
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16. Anon., Testament of Levi, 3.2-3.3 (2nd cent. BCE - 2nd cent. CE)
| 3.2. And it has fire, snow, and ice made ready for the day of judgement, in the righteous judgement of God; for in it are all the spirits of the retributions for vengeance on men. 3.3. And in the second are the hosts of the armies which are ordained for the day of judgement, to work vengeance on the spirits of deceit and of Beliar. And above them are the holy ones. |
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17. Dead Sea Scrolls, Community Rule, 6.10-6.14, 9.14, 11.8-11.9 (2nd cent. BCE - 1st cent. CE)
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18. Dead Sea Scrolls, Hodayot, 3.22 (2nd cent. BCE - 1st cent. CE)
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19. Dead Sea Scrolls, Hodayot, 3.22 (2nd cent. BCE - 1st cent. CE)
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20. Septuagint, 2 Maccabees, 4.18-4.20, 4.39-4.42, 4.44, 7.31, 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.' 7.31. But you, who have contrived all sorts of evil against the Hebrews, will certainly not escape the hands of God.' 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.' |
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21. Septuagint, Ecclesiasticus (Siracides), 1 (2nd cent. BCE - 2nd cent. BCE)
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22. Septuagint, Wisdom of Solomon, 2.6 (2nd cent. BCE - 1st cent. BCE)
| 2.6. Come, therefore, let us enjoy the good things that exist,and make use of the creation to the full as in youth. |
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23. Philo of Alexandria, On The Life of Moses, 2.202 (1st cent. BCE - 1st cent. CE)
| 2.202. And God commanded him to be stoned, considering, as I imagine, the punishment of stoning to be a suitable and appropriate one for a man who had a stony and hardened heart, and wishing at the same time that all his fellow countrymen should have a share in inflicting punishment on him, as he knew that they were very indigt and eager to slay him; and the only punishment which so many myriads of men could possibly join in was that which was inflicted by throwing stones. |
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24. 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. |
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25. Anon., 2 Baruch, 51.1-51.3 (1st cent. CE - 2nd cent. CE)
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26. Ignatius, To The Philadelphians, 4 (1st cent. CE - 2nd cent. CE)
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27. Ignatius, To The Philadelphians, 4 (1st cent. CE - 2nd cent. CE)
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28. Josephus Flavius, Jewish Antiquities, 4.22, 4.202, 10.38, 14.22, 14.24 (1st cent. CE - 1st cent. CE)
| 4.22. nay, the multitude themselves were provoked to be seditious, and attempted to stone Moses, and gathered themselves together after an indecent manner, with confusion and disorder. And now they all were, in a tumultuous manner, raising a clamour before the tabernacle of God, to prosecute the tyrant, and to relieve the multitude from their slavery under him who, under color of the divine commands, laid violent injunctions upon them; 4.22. 16. If a murder be committed in any place, and he that did it be not found, nor is there any suspicion upon one as if he had hated the man, and so had killed him, let there be a very diligent inquiry made after the man, and rewards proposed to any one who will discover him; but if still no information can be procured, let the magistrates and senate of those cities that lie near the place in which the murder was committed, assemble together, and measure the distance from the place where the dead body lies; 4.202. 6. He that blasphemeth God, let him be stoned; and let him hang upon a tree all that day, and then let him be buried in an ignominious and obscure manner. 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. 14.22. There were present at the writing of this decree, Lucius Calpurnius Piso of the Menenian tribe, Servius Papinins Potitus of the Lemonian tribe, Caius Caninius Rebilius of the Terentine tribe, Publius Tidetius, Lucius Apulinus, the son of Lucius, of the Sergian tribe, Flavius, the son of Lucius, of the Lemonian tribe, Publius Platins, the son of Publius, of the Papyrian tribe, Marcus Acilius, the son of Marcus, of the Mecian tribe, Lucius Erucius, the son of Lucius, of the Stellatine tribe, Mareils Quintus Plancillus, the son of Marcus, of the Pollian tribe, and Publius Serius. 14.22. Now there was one, whose name was Onias, a righteous man he was, and beloved of God, who, in a certain drought, had prayed to God to put an end to the intense heat, and whose prayers God had heard, and had sent them rain. This man had hid himself, because he saw that this sedition would last a great while. However, they brought him to the Jewish camp, and desired, that as by his prayers he had once put an end to the drought, so he would in like manner make imprecations on Aristobulus and those of his faction. 14.24. In the presence of these it was that Lentulus pronounced this decree: I have before the tribunal dismissed those Jews that are Roman citizens, and are accustomed to observe the sacred rites of the Jews at Ephesus, on account of the superstition they are under.” 14.24. “O God, the King of the whole world! since those that stand now with me are thy people, and those that are besieged are also thy priests, I beseech thee, that thou wilt neither hearken to the prayers of those against these, nor bring to effect what these pray against those.” Whereupon such wicked Jews as stood about him, as soon as he had made this prayer, stoned him to death. |
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29. Mishnah, Sanhedrin, 6.1, 6.4, 7.4 (1st cent. CE - 3rd cent. CE)
| 6.1. When the trial is completed he [the condemned] is led forth to be stoned. The place of stoning was outside of the court, as it is says, “Bring out him that has cursed” (Lev. 24:14). A man was stationed at the door of the court with the handkerchiefs in his hand, and a man on a horse was stationed at a distance yet within sight of him. If one says, ‘I have something [further] to state in his favor’, he [the signaler] waves the handkerchief, and the man on the horse runs and stops them. And even if he [the convict] himself says, ‘I have something to plead in my own favor’, he is brought back, even four or five times, providing, however, that there is substance in his assertion. If then they find him innocent, they discharge him. But if not, he goes forth to be stoned, and a herald precedes him [crying]: so and so, the son of so and so, is going forth to be stoned because he committed such and such an offense, and so and so are his witnesses. Whoever knows anything in his favor, let him come and state it.”" 6.4. The place of stoning was twice a man's height. One of the witnesses pushed him by the hips, [so that] he was overturned on his heart. He was then turned on his back. If that caused his death, he had fulfilled [his duty]; but if not, the second witness took a stone and threw it on his chest. If he died thereby, he had done [his duty]; but if not, he [the criminal] was stoned by all Israel, for it is says: “The hand of the witnesses shall be first upon him to put him to death, and afterwards the hand of all the people” (Deut. 17:7). All who are stoned are [afterwards] hanged, according to Rabbi Eliezer. But the sages say: “Only the blasphemer and the idolater are hanged.” A man is hanged with his face towards the spectators, but a woman with her face towards the gallows, according to Rabbi Eliezer. But the sages say: a man is hanged, but not a woman. Rabbi Eliezer said to them: “But did not Shimon ben Shetah hang women at ashkelon?” They said: “[On that occasion] he hanged eighty women, even though two must not be tried on the same day. How is he hanged? The post is sunk into the ground with a [cross-] piece branching off [at the top] and he brings his hands together one over the other and hangs him up [thereby]. R. Jose said: the post is leaned against the wall, and he hangs him up the way butchers do. He is immediately let down. If he is left [hanging] over night, a negative command is thereby transgressed, for it says, “You shall not let his corpse remain all night upon the tree, but you must bury him the same day because a hanged body is a curse against god” (Deut. 21:23). As if to say why was he hanged? because he cursed the name [of god]; and so the name of Heaven [God] is profaned." 7.4. The following are stoned:He who has sexual relations with his mother, with his father's wife, with his daughter-in-law, with a male; with a beast; a woman who commits bestiality with a beast; a blasphemer; an idolater; one who gives of his seed to molech; a necromancer or a wizard; one who desecrates the Sabbath; he who curses his father or mother; he who commits adultery with a betrothed woman; one who incites [individuals to idolatry]; one who seduces [a whole town to idolatry]; a sorcerer; and a wayward and rebellious son. He who has sexual relations with his mother incurs a penalty in respect of her both as his mother and as his father's wife. R. Judah says: “He is liable in respect of her as his mother only.” He who has sexual relations with his father's wife incurs a penalty in respect of her both as his father's wife, and as a married woman, both during his father's lifetime and after his death, whether she was widowed from betrothal or from marriage. He who has sexual relations with his daughter-in-law incurs a penalty in respect of her both as his daughter-in-law and as a married woman, both during his son's lifetime and after his death, whether she was widowed from betrothal or from marriage. He who has sexual relations with a male or a beast, and a woman that commits bestiality: if the man has sinned, how has the animal sinned? But because the human was enticed to sin by the animal, therefore scripture ordered that it should be stoned. Another reason is that the animal should not pass through the market, and people say, this is the animal on account of which so and so was stoned." |
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30. New Testament, 1 John, 4.17 (1st cent. CE - 1st cent. CE)
| 4.17. In this love has been made perfect among us, that we may have boldness in the day of judgment, because as he is, even so are we in this world. |
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31. New Testament, 1 Peter, 1.17, 2.23, 4.5 (1st cent. CE - 1st cent. CE)
| 1.17. If you call on him as Father, who without respect of persons judges according to each man's work, pass the time of your living as strangers here in reverent fear: 2.23. Who, when he was reviled, didn't revile back. When he suffered, didn't threaten, but committed himself to him who judges righteously; 4.5. who will give account to him who is ready to judge the living and the dead. |
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32. New Testament, 1 Corinthians, 4.5, 4.11-4.12, 5.5, 10.1-10.13, 11.32 (1st cent. CE - 1st cent. CE)
| 4.5. Thereforejudge nothing before the time, until the Lord comes, who will bothbring to light the hidden things of darkness, and reveal the counselsof the hearts. Then each man will get his praise from God. 4.11. Even to this present hour we hunger, thirst, arenaked, are beaten, and have no certain dwelling place. 4.12. We toil,working with our own hands. Being reviled, we bless. Being persecuted,we endure. 5.5. are to deliver such a one to Satan for thedestruction of the flesh, that the spirit may be saved in the day ofthe Lord Jesus. 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. 11.32. But when we are judged, we are punishedby the Lord, that we may not be condemned with the world. |
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33. 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; |
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34. New Testament, 2 Peter, 2.4, 2.17, 3.7 (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. 3.7. But the heavens that now are, and the earth, by the same word have been stored up for fire, being reserved against the day of judgment and destruction of ungodly men. |
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35. New Testament, 2 Corinthians, 5.10, 12.10 (1st cent. CE - 1st cent. CE)
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36. New Testament, 2 Thessalonians, 1.5-1.10 (1st cent. CE - 1st cent. CE)
| 1.5. This is an obvious sign of the righteous judgment of God, to the end that you may be counted worthy of the Kingdom of God, for which you also suffer. 1.6. Since it is a righteous thing with God to repay affliction to those who afflict you 1.7. and to give relief to you that are afflicted with us, when the Lord Jesus is revealed from heaven with his mighty angels in flaming fire 1.8. giving vengeance to those who don't know God, and to those who don't obey the gospel of our Lord Jesus 1.9. who will pay the penalty: eternal destruction from the face of the Lord and from the glory of his might 1.10. when he comes to be glorified in his saints, and to be admired among all those who have believed (because our testimony to you was believed) in that day. |
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37. New Testament, 2 Timothy, 4.1, 4.14 (1st cent. CE - 1st cent. CE)
| 4.1. I charge you therefore before God and the Lord Jesus Christ, who will judge the living and the dead at His appearing and His kingdom: 4.14. Alexander, the coppersmith, did much evil to me. The Lord will repay him according to his works |
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38. New Testament, Acts, 7.54-7.60, 10.42, 17.31, 24.25 (1st cent. CE - 2nd cent. CE)
| 7.54. Now when they heard these things, they were cut to the heart, and they gnashed at him with their teeth. 7.55. But he, being full of the Holy Spirit, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God 7.56. and said, "Behold, I see the heavens opened, and the Son of Man standing on the right hand of God! 7.57. But they cried out with a loud voice, and stopped their ears, and rushed at him with one accord. 7.58. They threw him out of the city, and stoned him. The witnesses placed their garments at the feet of a young man named Saul. 7.59. They stoned Stephen as he called out, saying, "Lord Jesus, receive my Spirit! 7.60. He kneeled down, and cried with a loud voice, "Lord, don't hold this sin against them!" When he had said this, he fell asleep. 10.42. He charged us to preach to the people and to testify that this is he who is appointed by God as the Judge of the living and the dead. 17.31. because he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; whereof he has given assurance to all men, in that he has raised him from the dead. 24.25. As he reasoned about righteousness, self-control, and the judgment to come, Felix was terrified, and answered, "Go your way for this time, and when it is convenient for me, I will summon you. |
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39. New Testament, Apocalypse, 2.23, 11.18, 20.11-20.13 (1st cent. CE - 1st cent. CE)
| 2.23. I will kill her children with Death, and all the assemblies will know that I am he who searches the minds and hearts. I will give to each one of you according to your deeds. 11.18. The nations were angry, and your wrath came, as did the time for the dead to be judged, and to give your servants the prophets, their reward, as well as the saints, and those who fear your name, the small and the great; and to destroy those who destroy the earth. 20.11. I saw a great white throne, and him who sat on it, from whose face the earth and the heaven fled away. There was found no place for them. 20.12. I saw the dead, the great and the small, standing before the throne, and they opened books. Another book was opened, which is the book of life. The dead were judged out of the things which were written in the books, according to their works. 20.13. The sea gave up the dead who were in it. Death and Hades gave up the dead who were in them. They were judged, each one according to his works. |
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40. New Testament, James, 5.9 (1st cent. CE - 1st cent. CE)
| 5.9. Don't grumble, brothers, against one another, so that you won't be judged. Behold, the judge stands at the door. |
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41. New Testament, Jude, 6 (1st cent. CE - 1st cent. CE)
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42. 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. |
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43. 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, 4.1, 4.2, 4.3, 4.4, 4.7, 4.11, 4.12, 4.13, 4.14, 4.15, 4.15-5.10, 4.16, 5.7, 5.8, 5.9, 5.11-6.20, 6.1, 6.2, 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, 8.2, 8.13, 9.27, 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, 11.36, 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, 12.23, 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 |
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44. New Testament, Romans, 2.1-2.11, 2.16, 3.6, 14.10-14.12 (1st cent. CE - 1st cent. CE)
| 2.1. Therefore you are without excuse, O man, whoever you are who judge. For in that which you judge another, you condemn yourself. For you who judge practice the same things. 2.2. We know that the judgment of God is according to truth against those who practice such things. 2.3. Do you think this, O man who judges those who practice such things, and do the same, that you will escape the judgment of God? 2.4. Or do you despise the riches of his goodness, forbearance, and patience, not knowing that the goodness of God leads you to repentance? 2.5. But according to your hardness and unrepentant heart you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God; 2.6. who "will pay back to everyone according to their works: 2.7. to those who by patience in well-doing seek for glory and honor and incorruptibility, eternal life; 2.8. but to those who are self-seeking, and don't obey the truth, but obey unrighteousness, will be wrath and indignation 2.9. oppression and anguish, on every soul of man who works evil, on the Jew first, and also on the Greek. 2.10. But glory and honor and peace to every man who works good, to the Jew first, and also to the Greek. 2.11. For there is no partiality with God. 2.16. in the day when God will judge the secrets of men, according to my gospel, by Jesus Christ. 3.6. May it never be! For then how will God judge the world? 14.10. But you, why do you judge your brother? Or you again, why do you despise your brother? For we will all stand before the judgment seat of Christ. 14.11. For it is written, "'As I live,' says the Lord, 'to me every knee will bow. Every tongue will confess to God.' 14.12. So then each one of us will give account of himself to God. |
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45. New Testament, John, 4.44, 5.22-5.29, 8.59, 10.33 (1st cent. CE - 1st cent. CE)
| 4.44. For Jesus himself testified that a prophet has no honor in his own country. 5.22. For the Father judges no one, but he has given all judgment to the Son 5.23. that all may honor the Son, even as they honor the Father. He who doesn't honor the Son doesn't honor the Father who sent him. 5.24. Most assuredly I tell you, he who hears my word, and believes him who sent me, has eternal life, and doesn't come into judgment, but has passed out of death into life. 5.25. Most assuredly, I tell you, the hour comes, and now is, when the dead will hear the Son of God's voice; and those who hear will live. 5.26. For as the Father has life in himself, even so he gave to the Son also to have life in himself. 5.27. He also gave him authority to execute judgment, because he is a son of man. 5.28. Don't marvel at this, for the hour comes, in which all that are in the tombs will hear his voice 5.29. and will come out; those who have done good, to the resurrection of life; and those who have done evil, to the resurrection of judgment. 8.59. Therefore they took up stones to throw at him, but Jesus was hidden, and went out of the temple, having gone through the midst of them, and so passed by. 10.33. The Jews answered him, "We don't stone you for a good work, but for blasphemy: because you, being a man, make yourself God. |
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46. New Testament, Luke, 4.24, 13.33-13.34, 20.6, 23.34 (1st cent. CE - 1st cent. CE)
| 4.24. He said, "Most assuredly I tell you, no prophet is acceptable in his hometown. 13.33. Nevertheless I must go on my way today and tomorrow and the next day, for it can't be that a prophet perish outside of Jerusalem.' 13.34. Jerusalem, Jerusalem, that kills the prophets, and stones those who are sent to her! How often I wanted to gather your children together, like a hen gathers her own brood under her wings, and you refused! 20.6. But if we say, 'From men,' all the people will stone us, for they are persuaded that John was a prophet. 23.34. Jesus said, "Father, forgive them, for they don't know what they are doing."Dividing his garments among them, they cast lots. |
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47. New Testament, Matthew, 5.12, 10.15, 11.22-11.24, 13.57, 21.35, 23.29-23.32, 23.37, 25.31-25.46 (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. 10.15. Most assuredly I tell you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city. 11.22. But I tell you, it will be more tolerable for Tyre and Sidon on the day of judgment than for you. 11.23. You, Capernaum, who are exalted to Heaven, you will go down to Hades. For if the mighty works had been done in Sodom which were done in you, it would have remained until this day. 11.24. But I tell you that it will be more tolerable for the land of Sodom, on the day of judgment, than for 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. 21.35. The farmers took his servants, beat one, killed another, and stoned another. 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. 23.37. Jerusalem, Jerusalem, who kills the prophets, and stones those who are sent to her! How often would I have gathered your children together, even as a hen gathers her chickens under her wings, and you would not! 25.31. But when the Son of Man comes in his glory, and all the holy angels with him, then he will sit on the throne of his glory. 25.32. Before him all the nations will be gathered, and he will separate them one from another, as a shepherd separates the sheep from the goats. 25.33. He will set the sheep on his right hand, but the goats on the left. 25.34. Then the King will tell those on his right hand, 'Come, blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; 25.35. for I was hungry, and you gave me food to eat; I was thirsty, and you gave me drink; I was a stranger, and you took me in; 25.36. naked, and you clothed me; I was sick, and you visited me; I was in prison, and you came to me.' 25.37. Then the righteous will answer him, saying, 'Lord, when did we see you hungry, and feed you; or thirsty, and give you a drink? 25.38. When did we see you as a stranger, and take you in; or naked, and clothe you? 25.39. When did we see you sick, or in prison, and come to you?' 25.40. The King will answer them, 'Most assuredly I tell you, inasmuch as you did it to one of the least of these my brothers, you did it to me.' 25.41. Then he will say also to those on the left hand, 'Depart from me, you cursed, into the eternal fire which is prepared for the devil and his angels; 25.42. for I was hungry, and you didn't give me food to eat; I was thirsty, and you gave me no drink; 25.43. I was a stranger, and you didn't take me in; naked, and you didn't clothe me; sick, and in prison, and you didn't visit me.' 25.44. Then they will also answer, saying, 'Lord, when did we see you hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and didn't help you?' 25.45. Then he will answer them, saying, 'Most assuredly I tell you, inasmuch as you didn't do it to one of the least of these, you didn't do it to me.' 25.46. These will go away into eternal punishment, but the righteous into eternal life. |
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48. Athenagoras, Apology Or Embassy For The Christians, 9.1 (2nd cent. CE - 2nd cent. CE)
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49. Athanasius, Life of Anthony, 7.12 (3rd cent. CE - 4th cent. CE)
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50. Babylonian Talmud, Bava Metzia, 87a (3rd cent. CE - 6th cent. CE)
| 87a. (בראשית יט, ג) ויפצר בם מאד א"ר אלעזר מכאן שמסרבין לקטן ואין מסרבין לגדול,כתיב (בראשית יח, ה) ואקחה פת לחם וכתיב (בראשית יח, ז) ואל הבקר רץ אברהם אמר רבי אלעזר מכאן שצדיקים אומרים מעט ועושים הרבה רשעים אומרים הרבה ואפילו מעט אינם עושים,מנלן מעפרון מעיקרא כתיב (בראשית כג, טו) ארץ ארבע מאות שקל כסף ולבסוף כתיב (בראשית כג, טז) וישמע אברהם אל עפרון וישקל אברהם לעפרון את הכסף אשר דבר באזני בני חת ארבע מאות שקל כסף עובר לסוחר דלא שקל מיניה אלא קנטרי דאיכא דוכתא דקרי ליה לתיקלא קנטירא,כתיב (בראשית יח, ו) קמח וכתיב סלת א"ר יצחק מכאן שהאשה צרה עיניה באורחים יותר מן האיש,כתיב (בראשית יח, ו) לושי ועשי עוגות וכתיב (בראשית יח, ח) ויקח חמאה וחלב ובן הבקר ואילו לחם לא אייתי לקמייהו,אמר אפרים מקשאה תלמידו של רבי מאיר משמיה דרבי מאיר אברהם אבינו אוכל חולין בטהרה היה ושרה אמנו אותו היום פירסה נדה,(בראשית יח, ט) ויאמרו אליו איה שרה אשתך ויאמר הנה באהל להודיע ששרה אמנו צנועה היתה אמר רב יהודה אמר רב ואיתימא רבי יצחק יודעים היו מלאכי השרת ששרה אמנו באהל היתה אלא מאי באהל כדי לחבבה על בעלה,רבי יוסי ברבי חנינא אמר כדי לשגר לה כוס של ברכה תני משום רבי יוסי למה נקוד על איו שבאליו לימדה תורה דרך ארץ שישאל אדם באכסניא שלו והאמר שמואל אין שואלין בשלום אשה כלל על ידי בעלה שאני,(בראשית יח, יב) אחרי בלותי היתה לי עדנה אמר רב חסדא אחר שנתבלה הבשר ורבו הקמטין נתעדן הבשר ונתפשטו הקמטין וחזר היופי למקומו,כתיב (בראשית יח, יב) ואדוני זקן וכתיב (בראשית יח, יג) ואני זקנתי דלא מותיב הקב"ה כדקאמרה איהי,תנא דבי רבי ישמעאל גדול שלום שאפי' הקב"ה שינה בו שנאמר (בראשית יח, יב) ותצחק שרה בקרבה וגו' (בראשית יח, יב) ואדוני זקן וכתיב (בראשית יח, יג) ויאמר ה' אל אברהם וגו' ואני זקנתי,(בראשית כא, ז) ותאמר מי מלל לאברהם הניקה בנים שרה כמה בנים הניקה שרה אמר רבי לוי אותו היום שגמל אברהם את יצחק בנו עשה סעודה גדולה היו כל אומות העולם מרננים ואומרים ראיתם זקן וזקנה שהביאו אסופי מן השוק ואומרים בנינו הוא ולא עוד אלא שעושין משתה גדול להעמיד דבריהם,מה עשה אברהם אבינו הלך וזימן כל גדולי הדור ושרה אמנו זימנה את נשותיהם וכל אחת ואחת הביאה בנה עמה ומניקתה לא הביאה ונעשה נס בשרה אמנו ונפתחו דדיה כשני מעיינות והניקה את כולן ועדיין היו מרננים ואומרים אם שרה הבת תשעים שנה תלד אברהם בן מאה שנה יוליד מיד נהפך קלסתר פנים של יצחק ונדמה לאברהם פתחו כולם ואמרו (בראשית כה, יט) אברהם הוליד את יצחק,עד אברהם לא היה זקנה מאן דהוה בעי למשתעי בהדי אברהם משתעי בהדי יצחק בהדי יצחק משתעי בהדי אברהם אתא אברהם בעא רחמי והוה זקנה שנאמר (בראשית כד, א) ואברהם זקן בא בימים,עד יעקב לא הוה חולשא אתא יעקב בעא רחמי והוה חולשא שנאמר (בראשית מח, א) ויאמר ליוסף הנה אביך חולה עד דאתא אלישע לא הוה דחליש ואתפח אתא אלישע בעא רחמי ואתפח שנאמר (מלכים ב יג, יד) ואלישע חלה את חליו אשר ימות בו מכלל דחלה חלי אחריתי,תנו רבנן שלשה חלאין חלה אלישע אחד שדחפו לגיחזי בשתי ידיו ואחד שגירה דובין בתינוקות ואחד שמת בו שנאמר (מלכים ב יג, יד) ואלישע חלה את חליו אשר ימות בו:,אלא עד שלא יתחילו במלאכה צא ואמור להם על מנת שאין לכם עלי אלא פת וקטנית כו': אמר ליה רב אחא בריה דרב יוסף לרב חסדא פת קטנית תנן או פת וקטנית תנן אמר ליה האלהים צריכה וי"ו כי מורדיא דלברות:,רבן שמעון בן גמליאל אומר אינו צריך הכל כמנהג המדינה: הכל לאתויי מאי לאתויי הא דתנן השוכר את הפועל ואמר לו כאחד וכשנים מבני העיר נותן לו כפחות שבשכירות דברי רבי יהושע וחכמים אומרים משמנין ביניהם:, big strongמתני׳ /strong /big ואלו אוכלין מן התורה העושה במחובר לקרקע בשעת גמר מלאכה ובתלוש מן הקרקע עד שלא נגמרה מלאכתו ובדבר שגידולו מן הארץ ואלו שאין אוכלים העושה במחובר לקרקע | 87a. b“And he urged them greatly”(Genesis 19:3), only after which they acquiesced? bRabbi Elazar says: From herewe learn bthat one may declinethe request of ba lesser man, but one may not declinethe request of ba great man. /b,The Gemara continues analyzing the same passage. bIt is written: “And I will fetch a morsel of bread,and satisfy your heart” (Genesis 18:5), band it is written: “And Abraham ran to the herd,and fetched a calf tender and good” (Genesis 18:7). bRabbi Elazar said: From herewe learn bthatthe brighteous say little and do much,whereas the bwicked say much and do not do even a little. /b, bFrom where do wederive this principle that the wicked say much and do not do even a little? We derive it bfrom Ephron. Initially, it is writtenthat Ephron said to Abraham: b“A piece of land worth four hundred shekels of silver,what is that between me and you?” (Genesis 23:15). And bultimately it is written: “And Abraham listened to Ephron; and Abraham weighed to Ephron the silver, which he had named in the hearing of the children of Heth, four hundred shekels of silver, current money with the merchant”(Genesis 23:16), i.e., shekels that could be used in any location. This teaches bthatnot only did Ephron take shekels from Abraham, bhe took from him only centenaria [ ikantarei /i],i.e., superior coins, bas there is a place where they call a shekel a centenarius. /b,The verse states: “Make ready quickly three measures of flour, fine flour” (Genesis 18:6). The Gemara questions the apparent redundancy. bIt is written: “Flour,” and it isalso bwritten: “Fine flour.” Rabbi Yitzḥak says: From herewe learn bthat a woman is more stingy with guests than a man.Sarah wanted to use merely flour, and Abraham persuaded her to use fine flour.,The Gemara continues its analysis of the verses. bIt is written: “Knead it, and make cakes”(Genesis 18:6), and two verses later bit is written: “And he took curd, and milk, and the calfwhich he prepared” (Genesis 18:8). Abraham served these items to the guests, band yet he did not bring bread before themdespite having instructed Sarah to prepare baked goods., bEfrayim Miksha’a, disciple of Rabbi Meir, says in the name of Rabbi Meir: Abraham, our forefather, would eat non-sacred foodonly when he was bina state of britual purity,i.e., he treated his food as though it were consecrated to God. bAnd Sarah, our foremother, menstruated that day,which rendered the baked goods ritually impure, preventing Abraham from handling them. Therefore, they could not serve bread to their guests.,The next verse states: b“And they said to him: Where is Sarah your wife? And he said: Behold, in the tent”(Genesis 18:9). The Gemara explains that this verse serves bto informus bthat Sarah, our foremother, was a modest woman,as she remained inside while the guests were present. bRav Yehuda saysthat bRav says, and some sayit is bRabbi Yitzḥakwho says: bThe ministering angels,who visited Abraham in the guise of travelers, bknew that Sarah, our foremother, was inside the tent. Rather, whatwas the purpose of their eliciting Abraham’s response: bIn the tent?It was bin order to endear her to her husband,by accentuating Sarah’s modesty., bRabbi Yosei, son of Rabbi Ḥanina, says:They inquired about her bin order to send herthe bcup of blessing.It is customary to recite Grace after Meals over a cup of wine, which is then distributed to those present. bIt is taught in the name of Rabbi Yosei: Why are there dotsin the Torah scroll bupon the letters ialef /i, iyod /i,and ivavinthe word b“to him [ ieilav /i]”?These letters spell iayo /i, which means: Where is he? bThe Torah is teaching the proper etiquette,which is bthat a person should inquire of his hostessabout his host, just as he should inquire about the welfare of his hostess from the host. The Gemara asks: bBut doesn’t Shmuel say: One may not inquire about the welfare of a woman at all,as this is immodest? The Gemara answers: A greeting bby means of her husband is different.Asking a husband about his wife is not considered immodest.,The Gemara analyzes the verses that describe Sarah at the time: “And Sarah laughed within herself, saying: bAfter I am waxed old [ iveloti /i] shall I have pleasure [ iedna /i]”(Genesis 18:12). bRav Ḥisda says: After the skin had worn out [ initballa /i] and become full of wrinkles, the skin once again became soft [ initadden /i] and her wrinkles smoothed out, andSarah’s bbeauty returned to its place. /b, bIt is writtenthat Sarah said: b“And my lord is old”(Genesis 18:12), band it is written:“And the Lord said to Abraham: Why did Sarah laugh, saying: Shall I certainly bear a child, band I am old?”(Genesis 18:13). This verse indicates that bthe Holy One, Blessed be He, did not repeatto Abraham bthatwhich Sarah actually bsaid,that her husband is old. Why did God change the wording of her statement so that she was referring to herself?, bThe school of Rabbi Yishmael taught: Peace isof such bgreatimportance bthat even the Holy One, Blessed be He, alteredthe truth for the sake of preserving peace, bas it is stated: “And Sarah laughed within herself,saying: After I am waxed old shall I have pleasure, band my lord is old,” and it is written: “And the Lord said to Abraham:Why did Sarah laugh, saying: Shall I certainly bear a child, band I am old?” /b,In reference to Sarah having given birth to Isaac, the verse states: b“And she said: Who would have said to Abraham that Sarah should nurse children?”(Genesis 21:7). The Gemara asks: bHow many children did Sarah nurse?Why does the verse use the plural form when she had only one child? bRabbi Levi says: That day when Abraham weaned his son Isaac, he prepared a greatcelebratory bfeast. All of the nations of the world were gossiping and sayingto each other: bSeethis bold man and old woman who brought a foundling from the market and are saying: He is our son, and moreover they are making a great feast to bolster their claim. /b, bWhat did Abraham, our forefather, do? He went and invited all of the greatmen bofthat bgeneration, and Sarah, our foremother, invited their wives. Each and every oneof the wives bbrought her child with her but did not bring her wet nurse. And a miracle occurred to Sarah, our foremother, and her breasts were opened like two springs, and she nursed allof these children. bAnd stillthose people bwere gossiping and sayingto each other: Even bif Sarah,at bninety years of age, can give birth, can Abraham,at bone hundred years of age, fathera child? bImmediately, the countece of Isaac’s face transformed and appearedexactly like that bof Abraham. Everyone exclaimed and said: “Abraham fathered Isaac”(Genesis 25:19).,§ The Gemara continues discussing Abraham: bUntil Abraham, there was no aging,i.e., old age was not physically recognizable. Consequently, bone who wanted to speak to Abrahamwould mistakenly bspeak to Isaac,and vice versa: An individual who wanted to speak bto Isaacwould bspeak to Abraham,as they were indistinguishable. bAbraham came and prayed for mercy, and aging wasat last noticeable, bas it is stated: “And Abraham was old, well stricken in age”(Genesis 24:1), which is the first time that aging is mentioned in the Bible., bUntil Jacob, there was no illnessleading up to death; rather, one would die suddenly. bJacob came and prayed for mercy, and illness wasbrought to the world, allowing one to prepare for his death, bas it is stated: “And one said to Joseph: Behold, your father is sick”(Genesis 48:1), which is the first time that sickness preceding death is mentioned in the Bible. bUntil Elisha, one did not fall ill andthen bheal,as everyone who fell ill would die. bElisha came and prayed for mercy and he was healed, as it is written: “Now Elisha fell ill with his illness from which he was to die”(II Kings 13:14). bBy inference,one can derive that bhehad previously bfallen illwith bother illnessesfrom which he did not die., bThe Sages taught: Elisha fell ill with three illnesses: Onewas due to the fact bthat he pushed Gehazi away with both hands,i.e., he banished Gehazi without granting him a chance to repent (see II Kings, chapter 5). bOnewas due to the fact bthat he incited bears against young children(see II Kings 2:23–25). bAnd onewas the illness bfrom which he died, as it is stated: “Now Elisha fell ill of his illness from which he was to die”(II Kings 13:14).,§ The mishna (83a) teaches that Rabbi Yoḥa ben Matya said to his son: bRather, before they beginengaging bintheir blabor, go out and say to them:The stipulation that food will be provided is bon the condition that you havethe right to claim bfrom me onlya meal of bbread and legumes,which is the typical meal given to laborers. bRav Aḥa, son of Rav Yosef, said to Rav Ḥisda:Did bwe learn: Bread of legumes [ ipat kitnit /i],i.e., inferior-quality bread made of legumes, bordid bwe learn: Bread and legumes [ ipat vekitnit /i]?Rav Ḥisda bsaid to him: By God!That word ivekitnit brequiresat its beginning the letter ivav /ias large bas an oar [ imordeya /i]made bof cypresswood [ ideliberot /i], i.e., ipat vekitnitis undoubtedly the correct version.,§ The mishna teaches that bRabban Shimon ben Gamliel says:The son of Rabbi Yoḥa ben Matya bdid not need to statethis, as the principle is: bEverything is in accordance with the regional custom.The Gemara asks: This term: bEverything,serves bto add what?What is the itannaincluding by this term? The Gemara answers: It serves bto add that which we learnedin a ibaraita /i: With regard to bone who hires a laborer and said to him:I will pay you bas one or two of the residents of the cityare paid, bhe gives himwages in accordance bwith the lowest wagepaid in that region. This is bthe statement of Rabbi Yehoshua. The Rabbis say: One dividesthe difference bbetweenthe highest and lowest paid wages, thereby giving the wages to this laborer according to the average of the regional custom. This ihalakhais alluded to in the statement of Rabban Shimon ben Gamliel., strongMISHNA: /strong This mishna details the ihalakhathat a laborer is permitted to eat from the produce with which he is working. bAnd theselaborers bmay eat by Torah law:A laborer bwho works withproduce battached to the ground at the time of the completion ofits bwork,e.g., harvesting produce; banda laborer who works bwithproduce bdetached from the ground before the completion of its work,i.e., before it is sufficiently processed and thereby subject to tithes. bAndthis is the ihalakhaprovided that they are working bwith an item whose growth is from the land. And theseare laborers who bmay not eat:A laborer who bworks withproduce battached to the ground /b |
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51. Babylonian Talmud, Berachot, 7b (3rd cent. CE - 6th cent. CE)
| 7b. א"ר יוחנן משום ר"ש בן יוחי מיום שברא הקב"ה את העולם לא היה אדם שקראו להקב"ה אדון עד שבא אברהם וקראו אדון שנאמר (בראשית טו, ב) ויאמר אדני (אלהים) במה אדע כי אירשנה.,אמר רב אף דניאל לא נענה אלא בשביל אברהם שנא' (דניאל ט, יז) ועתה שמע אלהינו אל תפלת עבדך ואל תחנוניו והאר פניך על מקדשך השמם למען אדני למענך מבעי ליה,אלא למען אברהם שקראך אדון:,וא"ר יוחנן משום ר"ש בן יוחי מנין שאין מרצין לו לאדם בשעת כעסו שנאמר (שמות לג, יד) פני ילכו והנחותי לך:,ואמר ר"י משום ר"ש בן יוחי מיום שברא הקב"ה את עולמו לא היה אדם שהודה להקב"ה עד שבאתה לאה והודתו שנאמר (בראשית כט, לה) הפעם אודה את ה':,ראובן א"ר אלעזר אמרה לאה ראו מה בין בני לבן חמי דאילו בן חמי אע"ג דמדעתיה זבניה לבכירותיה דכתיב (בראשית כה, לג) וימכר את בכרתו ליעקב חזו מה כתיב ביה (בראשית כז, מא) וישטם עשו את יעקב,וכתיב (בראשית כז, לו) ויאמר הכי קרא שמו יעקב ויעקבני זה פעמים וגו',ואילו בני אע"ג דעל כרחיה שקליה יוסף לבכירותיה מניה דכתיב (דברי הימים א ה, א) ובחללו יצועי אביו נתנה בכורתו לבני יוסף אפי' הכי לא אקנא ביה דכתיב (בראשית לז, כא) וישמע ראובן ויצילהו מידם:,רות מאי רות א"ר יוחנן שזכתה ויצא ממנה דוד שריוהו להקב"ה בשירות ותשבחות,מנא לן דשמא גרים אמר רבי אליעזר דאמר קרא (תהלים מו, ט) לכו חזו מפעלות ה' אשר שם שמות בארץ אל תקרי שמות אלא שמות:,וא"ר יוחנן משום רבי שמעון בן יוחי קשה תרבות רעה בתוך ביתו של אדם יותר ממלחמת גוג ומגוג שנאמר (תהלים ג, א) מזמור לדוד בברחו מפני אבשלום בנו וכתיב בתריה (תהלים ג, ב) ה' מה רבו צרי רבים קמים עלי ואילו גבי מלחמת גוג ומגוג כתיב (תהלים ב, א) למה רגשו גוים ולאומים יהגו ריק ואילו מה רבו צרי לא כתיב:,מזמור לדוד בברחו מפני אבשלום בנו מזמור לדוד קינה לדוד מיבעי ליה,אמר ר' שמעון בן אבישלום משל למה הדבר דומה לאדם שיצא עליו שטר חוב קודם שפרעו היה עצב לאחר שפרעו שמח,אף כן דוד כיון שאמר לו הקב"ה (שמואל ב יב, יא) הנני מקים עליך רעה מביתך היה עצב אמר שמא עבד או ממזר הוא דלא חייס עלי כיון דחזא דאבשלום הוא שמח משום הכי אמר מזמור:,וא"ר יוחנן משום ר"ש בן יוחי מותר להתגרות ברשעים בעולם הזה שנאמר (משלי כח, ד) עוזבי תורה יהללו רשע ושומרי תורה יתגרו בם,תניא נמי הכי רבי דוסתאי בר' מתון אומר מותר להתגרות ברשעים בעוה"ז שנא' עוזבי תורה יהללו רשע וגו' ואם לחשך אדם לומר והא כתיב (תהלים לז, א) אל תתחר במרעים אל תקנא בעושי עולה אמור לו מי שלבו נוקפו אומר כן אלא אל תתחר במרעים להיות כמרעים אל תקנא בעושי עולה להיות כעושי עולה,ואומר (משלי כג, יז) אל יקנא לבך בחטאים כי אם ביראת ה' כל היום,איני והאמר ר' יצחק אם ראית רשע שהשעה משחקת לו אל תתגרה בו שנאמר (תהלים י, ה) יחילו דרכיו בכל עת ולא עוד אלא שזוכה בדין שנאמר (תהלים י, ה) מרום משפטיך מנגדו ולא עוד אלא שרואה בצריו שנאמר (תהלים י, ה) כל צורריו יפיח בהם,לא קשיא הא במילי דידיה הא במילי דשמיא,ואיבעית אימא הא והא במילי דשמיא ולא קשיא הא ברשע שהשעה משחקת לו הא ברשע שאין השעה משחקת לו,ואב"א הא והא ברשע שהשעה משחקת לו ולא קשיא הא בצדיק גמור הא בצדיק שאינו גמור דאמר רב הונא מאי דכתיב (חבקוק א, יג) למה תביט בוגדים תחריש בבלע רשע צדיק ממנו וכי רשע בולע צדיק והא כתיב (תהלים לז, לג) ה' לא יעזבנו בידו וכתיב (משלי יב, כא) לא יאונה לצדיק כל און אלא צדיק ממנו בולע צדיק גמור אינו בולע,ואב"א שעה משחקת לו שאני:,וא"ר יוחנן משום רבי שמעון בן יוחי כל הקובע מקום לתפלתו אויביו נופלים תחתיו שנאמר (שמואל ב ז, י) ושמתי מקום לעמי לישראל ונטעתיו ושכן תחתיו ולא ירגז עוד ולא יוסיפו בני עולה לענותו כאשר בראשונה,רב הונא רמי כתיב לענותו וכתיב לכלותו,בתחלה לענותו ולבסוף לכלותו:,וא"ר יוחנן משום רבי שמעון בן יוחי גדולה שמושה של תורה יותר מלמודה שנא' (מלכים ב ג, יא) פה אלישע בן שפט אשר יצק מים על ידי אליהו למד לא נאמר אלא יצק מלמד שגדולה שמושה יותר מלמודה:,א"ל רבי יצחק לרב נחמן מ"ט לא אתי מר לבי כנישתא לצלויי אמר ליה לא יכילנא א"ל לכנפי למר עשרה וליצלי אמר ליה טריחא לי מלתא ולימא ליה מר לשלוחא דצבורא בעידנא דמצלי צבורא ליתי ולודעיה למר,א"ל מאי כולי האי א"ל דאמר ר' יוחנן משום ר"ש בן יוחי | 7b. Until now, the Gemara has cited statements made by Rabbi Yoḥa in the name of the itanna /i, Rabbi Yosei. Now, the Gemara begins to cite what bRabbi Yoḥa said in the name of Rabbi Shimon ben Yoḥai: From the day that the Holy One, Blessed be He, created the world there was no person who called him “Lord” until Abraham came and called him Lord. As it is stated: “And he said, ‘My Lord, God, by what shall I know that I will inherit it?’”(Genesis 15:8).,The Gemara cites another statement extolling that virtue of Abraham is mentioned, as bRav said: Even Daniel’s prayers were only answered on account of Abraham, as it is stated: “And now listen, God, to the prayer of Your servant and to his supplication; and cause Your face to shine upon Your desolate Temple, for the sake of the Lord”(Daniel 9:17). The verse bshould have said:And cause Your face to shine upon Your desolate Temple, bfor Your sake,as Daniel was addressing the Lord., bRather,this verse contains an allusion that the prayer should be accepted bfor the sake of Abraham, who called You, Lord.Daniel utilized that name of God in order to evoke Abraham’s virtue and enhance his prayer., bAnd Rabbi Yoḥa said in the name of Rabbi Shimon ben Yoḥai: From whereis it derived bthat one must not placate a person whilethe person in the throes of bhis anger? As it is stated: “My face will go, and I will give you rest”(Exodus 33:14)., bAnd Rabbi Yoḥa said in the name of Rabbi Shimon ben Yoḥai: From the day the Holy One, Blessed be He, created the world, no one thanked the Holy One, Blessed be He, until Leah came and thanked Him, as it is stated:“And she became pregt and gave birth to a son, and she said, b‘This time I will give thanks to God,’and thus he was called Judah” (Genesis 29:35).,Tangential to the mention of Leah’s son, Judah, and the reason for his name, the Gemara explains the sources for other names, including bReuben. Rabbi Elazar said:Reuben’s name should be considered a prophecy by Leah, as bLeah said: See [ ire’u /i] the difference between my son [ ibeni /i] and the son of my father-in-law,Esau, son of Isaac. bEven thoughEsau bknowingly sold his birthrightto his brother Jacob, bas it is written: “And he sold his birthright to Jacob”(Genesis 25:33), nonetheless, bbehold what is writtenabout bhim: “And Esau hated Jacob”(Genesis 27:41).,Esau was not only angry over Isaac’s blessing, but he was angry about another matter as well, bas it is written: “And he said, ‘Is he not rightly named Jacob, for he has supplanted me twice?He took my birthright, and behold, now he has taken my blessing’” (Genesis 27:36). Despite having sold his birthright, he refused to relinquish it., bWhile my son,Reuben, beven though Joseph took his birthright from him by force, as it is written:“And the sons of Reuben the firstborn of Israel, for he was the firstborn; bbut, since he defiled his father’s bed, his birthright was given to the sons of Joseph,son of Israel” (I Chronicles 5:1). bNevertheless, he was not jealous of him, as it is writtenwhen Joseph’s brothers sought to kill him: b“And Reuben heard and he saved him from their hands,saying ‘Let us not take his life’” (Genesis 37:21).,Continuing on the topic of names, the Gemara asks: bWhat isthe meaning of the name bRuth? Rabbi Yoḥa said: That she had the privilege that David, who inundated the Holy One, Blessed be He, with songs and praises, would descend from her.The name Ruth [ iRut /i] is etymologically similar in Hebrew to the word inundate [ iriva /i].,Regarding the basic assumption that these homiletic interpretations of names are allusions to one’s future, the Gemara asks: bFrom where do wederive bthat the name affectsone’s life? bRabbi Eliezer saidthat bthe verse says: “Go, see the works of the Lord, who has made desolations [ ishamot /i] upon the earth”(Psalms 46:9). bDo not readthe word as ishamot /i, ratheras ishemot /i, names.The names given to people are, therefore, “the works of the Lord upon the earth.”, bAnd Rabbi Yoḥa saidother aggadic statements bin the name of Rabbi Shimon ben Yoḥai:The existence of bwaywardchildren bin a person’s home is more troublesome than the war of Gog and Magog,the ultimate war, the climax of the travails of Messianic times. bAs it is stated: “A Psalm of David, when he fled from his son, Absalom”(Psalms 3:1). bAnd it is written thereafter: “Lord, how numerous are my enemies, many have risen against me”(Psalms 3:2). bWhile concerning the war of Gog and Magog,which is alluded to in the second chapter of Psalms, bit is written: “Why are the nations in an uproar? And why do the peoples speak for naught?The kings of the earth stand up and the rulers take counsel together, against the Lord, and against His anointed…He that sits in heaven laughs, the Lord mocks them” (Psalms 2:1–4). bYetin this chapter describing the war of Gog and Magog b“how numerous are my enemies” is not written,as it is not as difficult as raising a wayward son like Absalom.,Regarding the opening phrase of the psalm, which serves as its title, the Gemara wonders: It is said: b“A Psalm of David, when fleeing his son, Absalom.” A Psalm of David? It should havesaid: bA lament of David. /b, bRabbi Shimon ben Avishalom said a parable: To what is this similar?It is similar bto a person about whom a promissory note was issuedstating that he must repay a debt to the lender. bBefore he repaid it,he bwas despondent,worried how he will manage to repay the debt. bAfter he repaid it, he was glad. /b, bSo toowas the case with bDavid. When the Holy One, Blessed be He, told him,through Natan the prophet, after the incident with Bathsheba, b“Behold, I will raise up evil against you from your house”(II Samuel 12:11), David bwas despondent. He said: Perhapsit will be ba slave or a imamzer /iwho will rise up in my house, a person of such lowly status, who bwill have no pity on me. But onceDavid bsaw that Absalom was the onethrough whom the prophecy was to be fulfilled, bhe rejoiced,as he was certain that Absalom would show him mercy. bThat is whyDavid bsaid a psalm,not a lament, thanking God for punishing him in the least severe manner possible., bAnd Rabbi Yoḥa said in the name of Rabbi Shimon ben Yoḥai: One is permitted to provoke the wicked in this world.Though the ways of the wicked prosper, one is still permitted to provoke them and need not fear (Maharsha), bas it is stated: “Those who abandon the Torah will praise wickedness, and the keepers of the Torah will fight them”(Proverbs 28:4)., bThatstatement bwas also taughtin a ibaraita,as bRabbi Dostai, son of Rabbi Matun, says: One is permitted to provoke the wicked in this world, as it is stated: “Those who abandon the Torah will praise wickedness,and the keepers of the Torah will fight them.” bAnd if someone whispered to you, saying,on the contrary, bisn’t italso bwritten: “Do not compete with evil-doers, and do not envy the unjust”(Psalms 37:1), meaning that one should avoid provoking the wicked, bsay to him:Only bone whose heart strikes himwith pangs of conscience over sins that he committed bsays this. Rather,the true meaning of the verse is: bDo not compete with evil-doers, to be like the evil-doers, and do not envy the unjust to be like the unjust. /b,The Gemara cites proof from another verse. bAnd it says: “One shall not envy the unjust, but be in fear of the Lord all the day”(Proverbs 23:17). In this context, to envy means to seek to emulate the unjust.,From these verses in Psalms and Proverbs, it would seem that one is encouraged to provoke the wicked. The Gemara asks: bIs this so? Didn’t Rabbi Yitzḥak say: If you see a wicked person upon whom the hour is smiling, do not provoke him.As long as he is enjoying good fortune, there is no point in confronting him. bAs it is stated: “His ways prosper at all times;Your judgments are far beyond him; as for his adversaries, he snorts at them” (Psalms 10:5). The verse teaches us that the ways of the wicked will always succeed. bAnd not only that, but he emerges victorious in judgment, as it is stated: “Your judgments are far beyond him,”meaning that even when he is brought to justice, it does not affect him. bAnd not only that, but he witnesses his enemies’downfall, bas it is stated: “As for all his adversaries, he snorts at them.” /b,To resolve this contradiction with regard to whether or not one may provoke the wicked, the Gemara offers several explanations: bThis is not difficult,as it can be understood that bthis,which says that one may not provoke the wicked, is referring bto hispersonal bmatters, while that,which says that it is a mitzva to confront them, is referring bto matters of Heaven. /b, bAnd if you wish, sayinstead bthat this,which says not to confront the wicked band that,which says to confront the wicked, are both referring bto matters of Heaven, and,nevertheless, bit is not difficult. This,which says that one may not provoke the wicked, is referring bto a wicked person upon whom the hour is smiling,who is enjoying good fortune. bWhile that,which says that it is a mitzva to confront them, is referring bto a wicked person upon whom the hour is not smiling. /b, bAnd if you wish, sayinstead bthat this,which says not to confront band that,which says to confront, are both referring bto a wicked person upon whom the hour is smiling,but the question of whether one is permitted to confront him depends on who is confronting him. bAndnevertheless, this is bnot difficult. This,which says that it is a mitzva to confront them, is referring bto a completely righteous person, while this,which says that one may not confront the wicked, is referring bto one who is not completely righteous, as Rav Huna said: What isthe meaning of bthat which is written: “Why do You look on those who deal treacherously and hold Your peace? When the wicked swallows the man more righteous than he?”(Habakkuk 1:13). This verse is difficult to understand. bDo the wicked swallow the righteous? Isn’t it written:“The wicked looks to the righteous and seeks to kill him; bthe Lord will not leave him in his hand,nor allow him to be condemned when he is judged” (Psalms 37:32–33), band it is written: “No mischief shall befall the righteous”(Proverbs 12:21)? bRather,in light of these verses, the verse: “The wicked swallows the man more righteous than he” means: bTheman who is bmore righteous than he,but not completely righteous, bhe swallows. The completely righteous he does not swallow. /b, bAnd if you wish, say:In general, the wicked cannot swallow the righteous, but bwhen the hour is smiling upon him, it is different.When the wicked are enjoying good fortune, even the righteous can be harmed ( iBirkat Hashem /i)., bAnd Rabbi Yoḥa said in the name of Rabbi Shimon ben Yoḥai:Setting a fixed place for prayer is so important that bone who sets a fixed place for his prayer, his enemies fall beneath him, as it is said: “And I will appoint a place for My nation, Israel, and I will plant them, that they may dwell in their own place.”Through setting aside a place for prayer, they will merit to b“be disturbed no more; neither shall the children of wickedness afflict them anymore, as in the beginning”(II Samuel 7:10).,This verse, cited by the Gemara, leads to an additional point. bRav Huna raised a contradiction:In the book of Samuel, in this verse it is written b: “To afflict them,”while in the parallel verse in I Chronicles (17:9) it is written b: “To destroy them.” /b,The Gemara resolves this contradiction: The enemies of Israel intend first bto afflict them, and, ultimately,to bdestroy thementirely., bAnd Rabbi Yoḥa said in the name of Rabbi Shimon ben Yoḥai: Service of Torah is greater than its study,i.e., serving a Torah scholar and spending time in his company is greater than learning Torah from him. Torah study is one component of a Torah life, but one who serves a Torah scholar learns about every aspect of life from his actions. This is derived from the verse that speaks in praise of Elisha, bas it is stated: “Here is Elisha son of Shafat, who poured water over Elijah’s hands”(II Kings 3:11). The verse bdoes not saythat bhe learnedfrom Elijah, bratherthat bhe pouredwater, which bteachesthat bthe service of Torahrepresented by Elisha pouring water over Elijah’s hands bis greater than its study. /b,As a prelude to another of the statements by Rabbi Yoḥa in the name of Rabbi Shimon ben Yoḥai, the Gemara relates the following incident. bRabbi Yitzḥak said to Rav Naḥman: Why did the Master not come to the synagogue to pray?Rav Naḥman bsaid to him: I wasweak and bunableto come. Rabbi Yitzḥak bsaid to him: Let the Master gather tenindividuals, a prayer quorum, at your home band pray.Rav Naḥman bsaid to him: It is difficult for meto impose upon the members of the community to come to my home to pray with me ( iSefer Mitzvot Gadol /i). Rabbi Yitzḥak suggested another option: bThe Master should tell the congregationto send a bmessenger when the congregation is praying to come and inform the Masterso you may pray at the same time.,Rav Naḥman saw that Rabbi Yitzḥak was struggling to find a way for him to engage in communal prayer. bHe asked: What isthe reason for ball thisfuss? Rabbi Yitzḥak bsaid to him: As Rabbi Yoḥa said in the name of Rabbi Shimon ben Yoḥai: /b |
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52. Babylonian Talmud, Sanhedrin, 103b (3rd cent. CE - 6th cent. CE)
| 103b. (תהלים צא, יד) כי בי חשק ואפלטהו אשגבהו כי ידע שמי יקראני ואענהו עמו אנכי בצרה אחלצהו ואכבדהו אורך ימים אשביעהו ואראהו בישועתי,אמר ר"ש בן לקיש מאי דכתיב (איוב לח, טו) וימנע מרשעים אורם וזרוע רמה תשבר מפני מה עי"ן של רשעים תלויה כיון שנעשה אדם רש מלמטה נעשה רש מלמעלה,ולא נכתביה כלל ר' יוחנן ור"א חד אמר מפני כבודו של דוד וחד אמר משום כבודו של נחמיה בן חכליה,תנו רבנן מנשה היה שונה חמשים וחמשה פנים בתורת כהנים כנגד שני מלכותו אחאב שמנים וחמשה ירבעם מאה ושלשה,תניא היה ר"מ אומר אבשלום אין לו חלק לעוה"ב שנאמר (שמואל ב יח, טו) ויכו את אבשלום וימיתוהו ויכוהו בעוה"ז וימיתוהו לעוה"ב תניא ר"ש בן אלעזר אומר משום ר"מ אחז ואחזיה וכל מלכי ישראל שכתוב בהן ויעש הרע בעיני ה' לא חיין ולא נידונין,(מלכים ב כא, טז) וגם דם נקי שפך מנשה הרבה מאד עד אשר מלא את ירושלים פה לפה לבד מחטאתו אשר החטיא את יהודה לעשות הרע בעיני ה' הכא תרגימו שהרג ישעיה במערבא אמרי שעשה צלם משאוי אלף בני אדם ובכל יום ויום הורג (את) כולם כמאן אזלא הא דאמר רבה בר בר חנה שקולה נשמה של צדיק אחד כנגד כל העולם כולו כמ"ד ישעיה הרג,כתיב (דברי הימים ב לג, ז) פסל וכתיב (דברי הימים ב לג, כב) פסילים א"ר יוחנן בתחלה עשה לו פרצוף אחד ולבסוף עשה לו ארבעה פרצופים כדי שתראה שכינה ותכעוס,אחז העמידו בעלייה שנאמר (מלכים ב כג, יב) ואת המזבחות אשר על הגג עליית אחז וגו' מנשה העמידו בהיכל שנאמר (מלכים ב כא, ז) וישם את פסל האשרה אשר עשה בבית אשר אמר ה' אל דוד ואל שלמה [בנו] בבית הזה ובירושלים אשר בחרתי מכל שבטי ישראל אשים את שמי לעולם אמון הכניסו לבית קדשי הקדשים שנאמר (ישעיהו כח, כ) כי קצר המצע מהשתרע והמסכה צרה כהתכנס,מאי כי קצר המצע מהשתרע אמר רבי שמואל בר נחמני אמר רבי יונתן [כי] קצר המצע זה מלהשתרר עליו שני רעים כאחד מאי והמסכה צרה וגו' אמר רבי שמואל בר נחמני רבי יונתן כי הוה מטי להאי קרא הוה קא בכי מי שכתב בו (תהלים לג, ז) כונס כנד מי הים תעשה לו מסכה צרה,[אחז בטל את העבודה] וחתם את התורה שנאמר (ישעיהו ח, טז) צור תעודה חתום תורה בלמודי מנשה קדר את האזכרות והרס את המזבח אמון [שרף את התורה] והעלה שממית על גבי המזבח אחז התיר את הערוה מנשה בא על אחותו,אמון בא על אמו שנאמר (דברי הימים ב לג, כג) כי הוא אמון הרבה אשמה רבי יוחנן ור"א חד אמר ששרף את התורה וחד אמר שבא על אמו אמרה לו אמו כלום יש לך הנאה ממקום שיצאת ממנו א"ל כלום אני עושה אלא להכעיס את בוראי,כי אתא יהויקים אמר קמאי לא ידעי לארגוזי כלום אנו צריכין אלא לאורו יש לנו זהב פרויים שאנו משתמשין בו יטול אורו אמרו לו והלא כסף וזהב שלו הוא שנאמר (חגי ב, ח) לי הכסף ולי הזהב נאם ה' צבאות אמר להם כבר נתנו לנו שנאמר (תהלים קטו, טז) השמים שמים לה' והארץ נתן לבני האדם,א"ל רבא לרבה בר מרי מפני מה לא מנו את יהויקים משום דכתיב ביה (דברי הימים ב לו, ח) ויתר דברי יהויקים ותועבותיו אשר עשה והנמצא עליו מאי והנמצא עליו רבי יוחנן ור"א חד אמר שחקק שם עבודת כוכבים על אמתו וחד אמר שחקק שם שמים על אמתו,א"ל במלכים לא שמעתי בהדיוטות שמעתי מפני מה לא מנו את מיכה מפני שפתו מצויה לעוברי דרכים שנאמר כל העובר ושב אל הלוים,(זכריה י, יא) ועבר בים צרה והכה בים גלים א"ר יוחנן זה פסלו של מיכה תניא רבי נתן אומר מגרב לשילה ג' מילין והיה עשן המערכה ועשן פסל מיכה מתערבין זה בזה,בקשו מלאכי השרת לדוחפו אמר להן הקב"ה הניחו לו שפתו מצויה לעוברי דרכים ועל דבר זה נענשו אנשי פלגש בגבעה אמר להן הקב"ה בכבודי לא מחיתם על כבודו של בשר ודם מחיתם,א"ר יוחנן משום רבי יוסי בן קסמא גדולה לגימה שהרחיקה שתי משפחות מישראל שנאמר (דברים כג, ה) על דבר אשר לא קדמו אתכם בלחם ובמים ורבי יוחנן דידיה אמר מרחקת את הקרובים ומקרבת את הרחוקים ומעלמת עינים מן הרשעים ומשרה שכינה על נביאי הבעל ושגגתו עולה זדון,מרחקת את הקרובים | 103b. b“Because he has desired Me, therefore I will deliver him; I will set him on high, because he has known My name. He shall call upon Me, and I will answer him; I will be with him in trouble; I will deliver him, and honor him. With long life I will satisfy him, and show him My salvation”(Psalms 91:14–16)., bRabbi Shimon ben Lakish says: Whatis the meaning of that bwhich is written: “And He will withhold their light from the wicked [ iresha’im /i], and the high arm shall be broken”(Job 38:15)? bFor whatreason is the letter iayinofthe word iresha’imsuspendedslightly above the rest of the letters? It is suspended so that the word will be read irashim /i, meaning poor people. It means: bOnce a person becomes pooron earth bbelowand the number of his enemies grows, bhe becomes poorin Heaven babove,as he is certainly a sinner and that is why he is hated.,The Gemara challenges: If that is the meaning, bletthe iayin bnot be written at alland let the verse say: iRashim /i. bRabbi Yoḥa and Rabbi Elazarboth explain why the iayinwas not omitted. bOne says:It was bdue tothe desire to preserve bthe honor of David,who had numerous enemies below despite the fact that he was a righteous person and had a place in the World-to-Come. bAnd one says:It was bdue tothe desire to preserve bthe honor of Nehemiah, son of Hacaliah,who also had numerous enemies below, despite his righteousness.,§ bThe Sages taughtin a ibaraita /i: bManasseh,king of Judea, bwould study fifty-fivedifferent baspects ininterpreting iTorat Kohanim /i,the halakhic midrash on Leviticus, bcorresponding to the years of his reign,indicating that he possessed great knowledge. bAhabwas greater and studied beighty-fiveaspects, and bJeroboamwas greater still and studied bone hundred and threeaspects., bIt is taughtin a ibaraitathat bRabbi Meir would say: Absalom has no share in the World-to-Come, as it is stated: “And they smote Absalom and they killed him”(II Samuel 18:15). b“And they smoteAbsalom” is referring to death bin this world,while b“and they killed him”is referring to death bin the World-to-Come. It is taughtin a ibaraitathat bRabbi Shimon ben Elazar says in the name of Rabbi Meir: Ahaz and Ahaziah,kings of Judea, band all of the kings ofthe kingdom of bIsrael about whom it is written: “And he did evil in the eyes of the Lord”(see, e.g., I Kings 15:34), bneither livein the World-to-Come bnor are sentencedto Gehenna.,It is stated: b“And Manasseh shed a great deal of innocent blood, until he filled Jerusalem from one end to another [ ipeh lafeh /i], beside his sin that he made Judea sin, to do evil in the eyes of the Lord”(II Kings 21:16). bHere,in Babylonia, bthey interpretthe verse to mean bthat he killedthe prophet bIsaiah(see iYevamot49b). bIn the West,Eretz Yisrael, bthey say thatManasseh bcrafted an idolso large that it was ba burdenrequiring bone thousand peopleto carry it, band each and every day hewould require them to carry it, which would bkill all of them.The Gemara asks: bIn accordance with whoseopinion bis that which Rabba bar bar Ḥana says: The soul of one righteous person is equalin value bto the entire world?It is bin accordance withthe opinion of bthe one who says: He killed Isaiah. /b, bIt is writtenthat Manasseh crafted b“an idol”(II Chronicles 33:7), band it is writtenthat Manasseh crafted b“idols”(II Chronicles 33:19). bRabbi Yoḥa says: Initially, he crafted one face [ ipartzuf] forthe idol, band ultimately, he crafted four faces for it so that the Divine Presence would seeit from each side band become angry. /b, bAhaz placedthat idol bin the upper chamberin the Temple, bas it is stated: “And the altars that were on the roof of the upper chamber of Ahaz”(II Kings 23:12). bManasseh placed it in the Sanctuaryitself, bas it is stated: “And he set the graven image of the iasherathat he had crafted, in that house of which the Lord said to David, and to Solomon his son: In this house, and in Jerusalem, which I have chosen from all the tribes of Israel, will I put My name forever”(II Kings 21:7). bAmon introduced it into the Holy of Holies, as it is stated: “For the bed is too short for spreading, and the covering too narrow for when he gathers himself”(Isaiah 28:20)., bWhatis the meaning of the phrase b“For the bed is too short for spreading”? Rabbi Shmuel bar Naḥmani saysthat bRabbi Yonatan saysthat it means: bFor his bed is too narrow for two colleagues to spread upon it together,as it is impossible that service of God and idol worship will coexist there. bWhatis the meaning of the phrase b“and the covering [ imasekha /i] too narrow [ itzara /i]for when he gathers himself [ ikehitkanes /i]”? bRabbi Shmuel bar Naḥmani says: When Rabbi Yonatan would reach this verse he would cry. He about whom it is written: “He gathers [ ikones /i] the waters of the sea like a rampart”(Psalms 33:7), bshall a graven image [ imasekha /i] be a rival [ itzara /i]? /b, bAhaz nullified theTemple bservice and sealed the Torah,prohibiting its study, bas it is stated: “Bind up the testimony, seal the Torah among my disciples”(Isaiah 8:16). bManasseh excised the mentionsof God’s names from sacred books band destroyed the altar. Amon burned the Torah and sacrificed a gecko,an impure creeping animal, bupon the altar. Ahaz permittedengaging in sexual intercourse with bforbidden relatives,and announced that marriage between those relatives is permitted. bManassehexploited that pronouncement and bengaged in sexual intercourse with his sister. /b, bAmon engaged in sexual intercourse with his mother, as it is stated: “But Amon increased his guilt”(II Chronicles 33:23), indicating that he performed a greater and more disgraceful transgression than anyone else. bRabbi Yoḥa and Rabbi Elazardisagreed about his transgression; bone says that he burned the Torah, and one says that he engaged in sexual intercourse with his mother. His mother said to him: Do you have any pleasureby engaging in intercourse bfrom the place from which you emerged? He said to her: I am doingthis bonly to express insolence to my Creator,not for my pleasure., bWhen Jehoiakim camealong and reigned, bhe said:My bpredecessors did not knowhow bto express insolence toGod. bDo we needGod beven for his light?Since bwe have iparvayimgold that we usethat shines, bletGod btake His lightfrom the world. bThey said to him: Aren’t the silver and the gold His, as it is stated: “The silver is mine and the gold is mine says the Lord of hosts”(Haggai 2:8)? Jehoiakim bsaid to them: He has already given it to us, as it is stated: “The heavens are the heavens of the Lord, but the earth He has given to the children of men”(Psalms 115:16).,§ bRava said to Rabba bar Mari: For whatreason bdidthe itanna’im bnot enumerate Jehoiakimamong the kings who have no share in the World-to-Come? One would imagine that he has no share in the World-to-Come, bbecause it is written concerning him: “And the rest of the acts of Jehoiakim and his abominations that he did, and that which was found on him”(II Chronicles 36:8). The Gemara explains: bWhatis the meaning of the phrase b“and that which was found on him”? Rabbi Yoḥa and Rabbi Elazardisagree; bone says that he etched the name of idols on his penisdue to his devotion to them, band one says that he etched the name of Heaven on his penisin a display of contempt.,Rabba bar Mari bsaid toRava: bWith regard tothe list of bkings, I did not hearwhy Jehoiakim was excluded; but bwith regard tothe list of bcommoners, I heardwhy a certain sinner was excluded. bFor whatreason bdidthe itanna’im bnot enumerate Micahamong those with no share in the World-to-Come? After all, he crafted idols that the Jewish people worshipped (see Judges, chapter 17). It is bdue tothe fact bthat his breadwas bavailable for passersby, as it is stated: All those who pass by the Levites.He would provide sustece to all hosted in his house.,With regard to that which is written: b“And He shall pass through the sea with affliction and shall strike the waves in the sea”(Zechariah 10:11), bRabbi Yoḥa says: Thisaffliction is a reference to bthe idol of Micah,as Micah passed through the sea during the exodus from Egypt. bIt is taughtin a ibaraitathat bRabbi Natan says:The distance bfrom Gerav,where Micah resided, bto Shiloh,where the Tabernacle was at that time, bwas three imil /i, and the smoke from the arrangementof wood on the altar in Shiloh band the smokefrom the worship bof the idol of Micah would intermingle with each other. /b, bThe ministering angels sought to dismiss himfrom the world. bThe Holy One, Blessed be He, said to them: Leave him, as his bread is available for travelers. And it is for this matter,the sin of Micah’s idol, that bthe peopleinvolved in the incident of bthe concubine in Gibeah were punished.The tribes of Israel waged war with the tribe of Benjamin and forty thousand of them were killed. bThe Holy One, Blessed be He, said to them: You did not protest for My honorand took no action to destroy Micah’s idol, but byou protested for the honor ofone of bflesh and bloodwho was killed? Therefore, the other tribes were initially unsuccessful, and many of their soldiers were killed., bRabbi Yoḥa says in the name of Rabbi Yosei ben Kisma: Great is eating, as it distanced two clans from the Jewish people, as it is stated:“An Ammonite or a Moabite shall not enter into the assembly of the bLord…because they met you not with bread and with water”(Deuteronomy 23:4–5). bAnd Rabbi Yoḥa himself says:Food bdistances the near, and draws near the distant, and averts eyes from the wicked,sparing them from punishment, band causes the Divine Presence to rest on the prophets of the Baal; and an unwittingtransgression bwith regard to itis at times bconsidered an intentionaltransgression.,The Gemara elaborates: The fact that it bdistances the nearis derived |
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53. Babylonian Talmud, Sotah, 35a (3rd cent. CE - 6th cent. CE)
| 35a. וילכו ויבאו א"ר יוחנן משום רבי שמעון בן יוחי מקיש הליכה לביאה מה ביאה בעצה רעה אף הליכה בעצה רעה,(במדבר יג, כז) ויספרו לו ויאמרו באנו וגו' וכתיב אפס כי עז העם אמר רבי יוחנן (סימן אמ"ת לבד"ו לוי"ה) משום ר"מ כל לשון הרע שאין בו דבר אמת בתחילתו אין מתקיים בסופו,(במדבר יג, ל) ויהס כלב את העם אל משה אמר רבה שהסיתן בדברים,פתח יהושע דקא משתעי אמרי ליה דין ראש קטיעה ימלל,אמר אי משתעינא אמרי בי מילתא וחסמין לי אמר להן וכי זו בלבד עשה לנו בן עמרם סברי בגנותיה קא משתעי אישתיקו,אמר להו הוציאנו ממצרים וקרע לנו את הים והאכילנו את המן אם יאמר עשו סולמות ועלו לרקיע לא נשמע לו (במדבר יג, ל) עלה נעלה וירשנו אותה וגו',והאנשים אשר עלו עמו אמרו לא נוכל וגו' אמר רבי חנינא בר פפא דבר גדול דברו מרגלים באותה שעה כי חזק הוא ממנו אל תקרי ממנו אלא ממנו כביכול אפילו בעל הבית אינו יכול להוציא כליו משם,(במדבר יג, לב) ארץ אוכלת יושביה היא דרש רבא אמר הקב"ה אני חשבתיה לטובה והם חשבו לרעה אני חשבתיה לטובה דכל היכא דמטו מת חשיבא דידהו כי היכי דניטרדו ולא לשאלו אבתרייהו ואיכא דאמרי איוב נח נפשיה ואטרידו כולי עלמא בהספידא הם חשבו לרעה ארץ אוכלת יושביה היא,(במדבר יג, לג) ונהי בעינינו כחגבים וכן היינו וגו' אמר רב משרשיא מרגלים שקרי הוו בשלמא ונהי בעינינו כחגבים לחיי אלא וכן היינו בעיניהם מנא הוו ידעי,ולא היא כי הוו מברי אבילי תותי ארזי הוו מברי וכי חזינהו סלקו יתבי באילני שמעי דקאמרי קחזינן אינשי דדמו לקמצי באילני,(במדבר יד, א) ותשא כל העדה ויתנו את קולם ויבכו אמר רבה אמר רבי יוחנן אותו היום [ערב] תשעה באב היה אמר הקב"ה הן בכו בכיה של חנם ואני אקבע להם בכיה לדורות,ויאמרו כל העדה לרגום אותם באבנים וכתיב (במדבר יד, י) וכבוד ה' נראה באהל מועד אמר רבי חייא בר אבא מלמד שנטלו אבנים וזרקום כלפי מעלה,(במדבר יד, לז) וימותו האנשים מוציאי דבת הארץ רעה במגפה אמר רבי שמעון בן לקיש שמתו מיתה משונה אמר רבי חנינא בר פפא דרש ר' שילא איש כפר תמרתא מלמד שנשתרבב לשונם ונפל על טיבורם והיו תולעים יוצאות מלשונם ונכנסות בטיבורם ומטיבורם ונכנסות בלשונם ורב נחמן בר יצחק אמר באסכרה מתו,וכיון שעלה האחרון שבישראל מן הירדן חזרו מים למקומן שנאמר (יהושע ד, יח) ויהי בעלות הכהנים נושאי ארון ברית ה' מתוך הירדן נתקו כפות רגלי הכהנים אל החרבה וישובו מי הירדן למקומם וילכו כתמול שלשום על כל גדותיו,נמצא ארון ונושאיו וכהנים מצד אחד וישראל מצד אחד נשא ארון את נושאיו ועבר שנאמר (יהושע ד, יא) ויהי כאשר תם כל העם לעבור ויעבור ארון ה' והכהנים לפני העם,ועל דבר זה נענש עוזא שנאמר (דברי הימים א יג, ט) ויבאו עד גורן כידון וישלח עוזא את ידו לאחוז את הארון אמר לו הקב"ה עוזא נושאיו נשא עצמו לא כל שכן,(שמואל ב ו, ז) ויחר אף ה' בעוזא ויכהו שם על השל וגו' רבי יוחנן ור"א חד אמר על עסקי שלו וחד אמר שעשה צרכיו בפניו,(שמואל ב ו, ז) וימת שם עם ארון האלהים א"ר יוחנן עוזא בא לעוה"ב שנאמר עם ארון האלהים מה ארון לעולם קיים אף עוזא בא לעוה"ב,(שמואל ב ו, ח) ויחר לדוד על אשר פרץ ה' פרץ בעוזא א"ר אלעזר שנשתנו פניו כחררה,אלא מעתה כל היכא דכתיב ויחר ה"נ התם כתיב אף הכא לא כתיב אף,דרש רבא מפני מה נענש דוד מפני שקרא לדברי תורה זמירות שנאמר (תהלים קיט, נד) זמירות היו לי חוקיך בבית מגורי,אמר לו הקב"ה ד"ת שכתוב בהן (משלי כג, ה) התעיף עיניך בו ואיננו אתה קורא אותן זמירות הריני מכשילך בדבר שאפילו תינוקות של בית רבן יודעין אותו דכתיב (במדבר ז, ט) ולבני קהת לא נתן כי עבודת הקודש וגו' ואיהו אתייה בעגלתא,(שמואל א ו, יט) ויך באנשי בית שמש כי ראו בארון משום דראו ויך (אלהים) רבי אבהו ורבי אלעזר חד אמר קוצרין ומשתחוים היו וחד אמר מילי נמי אמור | 35a. bAnd they went and they came”(Numbers 13:25–26). bRabbi Yoḥa says in the name of Rabbi Shimon ben Yoḥai:This verse blikenstheir bgoing totheir bcoming. Just astheir bcomingback was bwith wicked counsel, so too,their bgoingto Eretz Yisrael was bwith wicked counsel. /b,The Torah states: b“And they told him, and said: We cameto the land to which you sent us, and it also flows with milk and honey” (Numbers 13:27), bandthen bit is written: “However the peoplethat dwell in the land bare fierce”(Numbers 13:28). Why did the spies praise the land and then slander it? bRabbi Yoḥa saysthree statements bin the name of Rabbi Meir,represented by the bmnemonicdevice: bTruth, alone, borrowing.The first statement answers this question: bAny slander that does not begin with a truthful statement ultimately does not stand,i.e., it is not accepted by others.,The verse states: b“And Caleb stilled [ ivayyahas /i] the people toward Moses”(Numbers 13:30). bRabba says:This means bthat he persuaded them [ ihesitan /i] withhis bwords. iVayyahasand ihesitanshare the same root in Hebrew.,How did he do so? bJoshua beganto address the people, and bas he was speaking they said to him: Should thisperson, who has ba severed head,as he has no children, bspeakto the people about entering Eretz Yisrael?,Caleb bsaidto himself: bIf I speak they willalso bsay something about me and stop mefrom speaking. He began to speak and bsaid to them: Andis bthisthe bonlything that bthe son of Amram,Moses, bhas done to us? They thoughtthat he wanted bto relatesomething bto the discredit ofMoses, and bthey were silent. /b, bHethen bsaid to them: He took us out of Egypt, and split the sea for us, and fed us the manna. If he saysto us: bBuild ladders and climb to the heavens, should we not listen to him? “We should go up at once,”even to the heavens, b“and possess it”(Numbers 13:30).,The verses continue: b“But the men that went up with him said: We are not ableto go up against the people; as they are stronger than us” (Numbers 13:31). bRabbi Ḥanina bar Pappa says: The spies said a serious statement at that moment.When they said: b“They are stronger,” do not readthe phrase as: Stronger bthan us [ imimmennu /i],but bratherread it as: Stronger bthan Him [ imimmennu /i],meaning that beven the Homeowner,God, bis unable to remove His belongings from there, as it were.The spies were speaking heresy and claiming that the Canaanites were stronger than God Himself.,The spies said: b“It is a land that consumes its inhabitants”(Numbers 13:32). bRava taught: The Holy One, Blessed be He, said: I intendedthe land to appear to consume its inhabitants bfortheir own bgood, but they consideredthis proof that the land was bbad. I intendedit bfortheir bgoodby causing many people to die there so bthat anywhere thatthe spies barrived, the most important of them died, so thatthe Canaanites bwould be preoccupiedwith mourning band would not inquire about them. And there arethose bwho saythat God caused bJobto bdieat that time, band everyonein Canaan bwas preoccupied withhis beulogy,and did not pay attention to the spies. However, the spies bconsideredthis proof that the land was bbadand said: b“It is a land that consumes its inhabitants.” /b,The spies said: b“And we were like grasshoppers in our own eyes, and so were wein their eyes” (Numbers 13:33). bRav Mesharshiyya says: The spies were liars. Granted,to say: b“We were like grasshoppers in our own eyes,” is well, butto say: b“And so were we in their eyes,” from wherecould btheyhave bknownthis?,The Gemara responds: bButthat bis not so,as bwhenthe Canaanites bwere having the mourners’ meal, they had the meal beneath cedar trees, and whenthe spies bsaw them they climbed upthe btreesand bsat inthem. From there bthey heardthe Canaanites bsaying: We see people wholook blike grasshoppers in the trees. /b,The verse states: b“And all the congregation lifted up their voice and cried”(Numbers 14:1). bRabba saysthat bRabbi Yoḥa says: That day was the eve of the Ninth of Av,and bthe Holy One, Blessed be He, said:On that day bthey wept a gratuitous weeping, so I will establishthat day bfor themas a day of bweeping forthe future bgenerations. /b,The verse states: b“But all the congregation bade stone them with stones”(Numbers 14:10), band it is writtenimmediately afterward: b“When the glory of the Lord appeared in the Tent of Meeting”(Numbers 14:10). bRabbi Ḥiyya bar Abba says:This bteaches that they took stones and threw them upwardas if to throw them at God.,The verse states: b“And those men who brought out an evil report of the land, died by the plague before the Lord”(Numbers 14:37). bRabbi Shimon ben Lakish says:This means bthat they died an unusual death. Rabbi Ḥanina bar Pappa saysthat bRabbi Sheila Ish Kefar Temarta taught:This bteaches that their tongues were stretched outfrom their mouths band fell upon their navels, and worms were crawling out of their tongues and entering their navels, andworms were likewise coming bout of their navels and entering their tongues.This is the painful death that they suffered. bAnd Rav Naḥman bar Yitzḥak says: They died of diphtheria,which causes one to choke to death.,§ The Gemara returns to discuss the entry of the Jewish people into Eretz Yisrael. bAnd once the last one of the Jewish people ascended out of the Jordan, the water returned to its place, as it is stated: “And it came to pass, as the priests that bore the Ark of the Covet of the Lord came up out of the midst of the Jordan, as soon as the soles of the priests’ feet were drawn up unto the dry ground, that the waters of the Jordan returned to their place, and went over all its banks, as it had before”(Joshua 4:18). The Gemara understands that the priests who carried the Ark stood in the water until all of the Jewish people passed through the Jordan. Once all the Jewish people had reached the other side of the Jordan, the priests stepped back from the water and the Jordan returned to its natural state., bIt followsthat bthe Ark and its bearers and the priestswere bon one sideof the Jordan, the east side, bandthe rest of bthe Jewish peoplewere bon the other side,the west side. Subsequently, bthe Ark carried its bearersin the air band crossedthe Jordan, bas it is stated: “When all the people were completely passed over, the Ark of the Lord passed on, and the priests, before the people”(Joshua 4:11)., bAnd over this matter Uzzah was punishedfor not taking proper care of the Ark, bas it is stated: “And when they came to the threshing floor of Chidon, Uzzah put forth his hand to hold the Ark;for the oxen stumbled” (I Chronicles 13:9). bThe Holy One, Blessed be He, said to him: Uzzah,the Ark bcarried its bearerswhen it crossed the Jordan; ball the more sois it bnotclear that it can carry bitself? /b,§ The verse states: b“And the anger of the Lord was kindled against Uzzah; andGod bsmote him there for his error [ ihashal /i]”(II Samuel 6:7). bRabbi Yoḥa and Rabbi Elazardisagreed over the interpretation of this verse. bOne says:God smote him bfor his forgetfulness [ ishalo /i],because he did not remember that the Ark can carry itself. bAnd one says:God smote him bbecause helifted the edges [ ishulayyim /i] of his garment in front of the Ark and brelieved himself in its presence. /b,The verse states: b“And he died there with the Ark of God”(II Samuel 6:7). bRabbi Yoḥa says: Uzzah entered the World-to-Come, as it is stated: “With the Ark of God.” Just as the Ark exists forever, so too, Uzzah entered the World-to-Come. /b,The verse states: b“And David was displeased [ ivayyiḥar /i] because the Lord had broken forth upon Uzzah”(II Samuel 6:8). bRabbi Elazar says: iVayyiḥarmeans bthat his face changedcolors and darkened blike baked bread [ iḥarara /i]from displeasure.,The Gemara questions this statement: bIf that is so, anywhere thatthe word ivayyiḥaris written,including when it is referring to God, should it be interpreted this way bas well?The Gemara answers: bThere, it is written:“And bthe angerof the Lord was kindled [ ivayyiḥar af]” (II Samuel 6:7), whereas bhere, the anger [ iaf] is not written,but only ivayyiḥar /i. Therefore it is interpreted differently., bRava taught: For whatreason bwas David punishedwith Uzzah’s death? He was punished bbecause he called matters of Torah: Songs, as it is stated: “Your statutes have been my songs in the house of my pilgrimage”(Psalms 119:54)., bThe Holy One, Blessed be He, said to him: Matters of Torahare so difficult and demanding bthat it is written: “Will you set your eyes upon it? It is gone”(Proverbs 23:5), i.e., one whose eyes stray from the Torah even for a moment will forget it, and byou callthem bsongs?For this reason bI will cause you to stumble in a matter that even schoolchildren know, as it is writtenwith regard to the wagons brought to the Tabernacle: b“And to the descendants of Kohath he did not give, because the service of the holy thingsbelongs to them; they carry them upon their shoulders” (Numbers 7:9). bAndalthough the Ark clearly must be carried on people’s shoulders, David erred and bbrought it in a wagon. /b,§ When the Philistines returned the Ark during the period of Samuel, it is stated: b“And He smote of the men of Beit Shemesh because they had gazed upon the Ark of the Lord”(I Samuel 6:19). The Gemara asks: bBecause they gazedupon it, bGod smotethem? Why did their action warrant this punishment? bRabbi Abbahu and Rabbi Elazardisagreed with regard to the interpretation of the verse. bOne saysthat they were punished because bthey were reapingtheir crops band prostrating themselvesat the same time; they did not stop working in reverence for the Ark. bAnd one saysthat bthey also spokedenigrating bwords: /b |
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54. Babylonian Talmud, Yevamot, 49b (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 |
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55. Eusebius of Caesarea, Ecclesiastical History, 2.23.16-2.23.18, 4.26.14 (3rd cent. CE - 4th cent. CE)
| 2.23.16. So they went up and threw down the just man, and said to each other, 'Let us stone James the Just.' And they began to stone him, for he was not killed by the fall; but he turned and knelt down and said, 'I entreat you, Lord God our Father, forgive them, for they know not what they do.' 2.23.17. And while they were thus stoning him one of the priests of the sons of Rechab, the son of the Rechabites, who are mentioned by Jeremiah the prophet, cried out, saying, 'Stop. What are you doing? The just one prays for you.' 2.23.18. And one of them, who was a fuller, took the club with which he beat out clothes and struck the just man on the head. And thus he suffered martyrdom. And they buried him on the spot, by the temple, and his monument still remains by the temple. He became a true witness, both to Jews and Greeks, that Jesus is the Christ. And immediately Vespasian besieged them. 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. |
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56. Nag Hammadi, The Apocalypse of Paul, 49 (3rd cent. CE - 3rd cent. CE)
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57. Cassian, Conferences, 14.4, 18.6 (4th cent. CE - 5th cent. CE)
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58. Anon., 4 Ezra, 7.33-7.44, 14.35
| 7.33. And the Most High shall be revealed upon the seat of judgment, and compassion shall pass away, and patience shall be withdrawn; 7.34. but only judgment shall remain, truth shall stand, and faithfulness shall grow strong. 7.35. And recompense shall follow, and the reward shall be manifested; righteous deeds shall awake, and unrighteous deeds shall not sleep. 7.36. Then the pit of torment shall appear, and opposite it shall be the place of rest; and the furnace of hell shall be disclosed, and opposite it the paradise of delight. 7.37. Then the Most High will say to the nations that have been raised from the dead, `Look now, and understand whom you have denied, whom you have not served, whose commandments you have despised! 7.38. Look on this side and on that; here are delight and rest, and there are fire and torments!' Thus he will speak to them on the day of judgment -- 7.39. a day that has no sun or moon or stars 7.40. or cloud or thunder or lightning or wind or water or air, or darkness or evening or morning 7.41. or summer or spring or heat or winter or frost or cold or hail or rain or dew 7.42. or noon or night, or dawn or shining or brightness or light, but only the splendor of the glory of the Most High, by which all shall see what has been determined for them. 7.43. For it will last for about a week of years. 7.44. This is my judgment and its prescribed order; and to you alone have I shown these things. 14.35. For after death the judgment will come, when we shall live again; and then the names of the righteous will become manifest, and the deeds of the ungodly will be disclosed. |
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59. Anon., 4 Baruch, 8.2, 8.7
| 8.2. And the Lord said to Jeremiah: Rise up -- you and the people -- and come to the Jordan and say to the people: Let anyone who desires the Lord forsake the works of Babylon. 8.7. And Jeremiah and Baruch and Abimelech stood up and said: No man joined with Babylonians shall enter this city! |
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60. Anon., Martyrdom And Ascension of Isaiah, 3.6-3.9
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