1. Hebrew Bible, Deuteronomy, 21.20 (9th cent. BCE - 3rd cent. BCE)
| 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.’" |
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2. Hebrew Bible, Proverbs, 8 (9th cent. BCE - 3rd cent. BCE)
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3. Hebrew Bible, Psalms, 2.2 (9th cent. BCE - 3rd cent. BCE)
| 2.2. יִתְיַצְּבוּ מַלְכֵי־אֶרֶץ וְרוֹזְנִים נוֹסְדוּ־יָחַד עַל־יְהוָה וְעַל־מְשִׁיחוֹ׃ | 2.2. The kings of the earth stand up, And the rulers take counsel together, Against the LORD, and against His anointed:" |
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4. Hebrew Bible, Isaiah, 61.1 (8th cent. BCE - 5th cent. BCE)
| 61.1. שׂוֹשׂ אָשִׂישׂ בַּיהוָה תָּגֵל נַפְשִׁי בֵּאלֹהַי כִּי הִלְבִּישַׁנִי בִּגְדֵי־יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי כֶּחָתָן יְכַהֵן פְּאֵר וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ׃ 61.1. רוּחַ אֲדֹנָי יְהוִה עָלָי יַעַן מָשַׁח יְהוָה אֹתִי לְבַשֵּׂר עֲנָוִים שְׁלָחַנִי לַחֲבֹשׁ לְנִשְׁבְּרֵי־לֵב לִקְרֹא לִשְׁבוּיִם דְּרוֹר וְלַאֲסוּרִים פְּקַח־קוֹחַ׃ | 61.1. The spirit of the Lord God is upon me; Because the LORD hath anointed me To bring good tidings unto the humble; He hath sent me to bind up the broken-hearted, To proclaim liberty to the captives, And the opening of the eyes to them that are bound;" |
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5. Aesop, Fables, 188, 314, 70-71, 11 (7th cent. BCE - 6th cent. BCE)
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6. Aristophanes, Wasps, 1258-1261, 1401-1405, 1257 (5th cent. BCE - 4th cent. BCE)
| 1257. ἢ γὰρ παρῃτήσαντο τὸν πεπονθότα | |
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7. Anon., 1 Enoch, 89.1, 89.9, 93.4 (3rd cent. BCE - 2nd cent. BCE)
| 89.1. And one of those four went to that white bull and instructed him in a secret, without his being terrified: he was born a bull and became a man, and built for himself a great vessel and dwelt thereon; 89.1. And they began to bring forth beasts of the field and birds, so that there arose different genera: lions, tigers, wolves, dogs, hyenas, wild boars, foxes, squirrels, swine, falcons, vultures, kites, eagles, and ravens; and among them was born a white bull. And they began to bite one another; but that white bull which was born amongst them begat a wild ass and a white bull with it, and the 89.9. retired and light appeared. But that white bull which had become a man came out of that vessel, and the three bulls with him, and one of those three was white like that bull, and one of them was red as blood, and one black: and that white bull departed from them. 93.4. And after me there shall arise in the second week great wickedness, And deceit shall have sprung up; And in it there shall be the first end.And in it a man shall be saved; And after it is ended unrighteousness shall grow up, And a law shall be made for the sinners.And after that in the third week at its close A man shall be elected as the plant of righteous judgement, And his posterity shall become the plant of righteousness for evermore. |
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8. Horace, Sermones, 1.6.19-1.6.21 (1st cent. BCE - 1st cent. BCE)
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9. Ignatius, To The Smyrnaeans, 3.2 (1st cent. CE - 2nd cent. CE)
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10. New Testament, Acts, 1.21, 2.1, 2.2, 2.3, 2.4, 2.14, 2.15, 2.16, 2.17, 2.18, 2.19, 2.20, 2.21, 2.22, 2.23, 2.24, 2.25, 2.26, 2.27, 2.28, 2.29, 2.30, 2.31, 2.32, 2.33, 2.34, 2.35, 2.36, 2.38, 2.41, 3.19, 5.31, 5.35, 5.36, 5.37, 5.38, 5.39, 10.33, 10.44, 10.45, 10.46, 10.47, 10.48, 11.18, 12.21, 12.22, 12.23, 17.30, 17.32, 18.24-19.7, 19.11, 19.12, 19.13, 19.14, 19.15, 19.16, 19.17, 19.18, 19.19, 19.20, 20.21, 26.14, 26.20, 26.28, 26.29, 26.30, 26.31, 26.32, 28.30 (1st cent. CE - 2nd cent. CE)
| 1.21. of the men therefore who have accompanied us all the time that the Lord Jesus went in and went out among us |
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11. New Testament, Apocalypse, 18.2 (1st cent. CE - 1st cent. CE)
| 18.2. He cried with a mighty voice, saying, "Fallen, fallen is Babylon the great, and has become a habitation of demons, and a prison of every unclean spirit, and a prison of every unclean and hateful bird! |
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12. New Testament, John, 1.8, 1.20-1.21, 1.29-1.42, 3.22-3.24, 5.33-5.36, 7.20, 8.48-8.52, 9.6, 10.20, 10.40-10.41, 21.1 (1st cent. CE - 1st cent. CE)
| 1.8. He was not the light, but was sent that he might testify about the light. 1.20. He confessed, and didn't deny, but he confessed, "I am not the Christ. 1.21. They asked him, "What then? Are you Elijah?"He said, "I am not.""Are you the Prophet?"He answered, "No. 1.29. The next day, he saw Jesus coming to him, and said, "Behold, the Lamb of God, who takes away the sin of the world! 1.30. This is he of whom I said, 'After me comes a man who is preferred before me, for he was before me.' 1.31. I didn't know him, but for this reason I came baptizing in water: that he would be revealed to Israel. 1.32. John testified, saying, "I have seen the Spirit descending like a dove out of heaven, and it remained on him. 1.33. I didn't recognize him, but he who sent me to baptize in water, he said to me, 'On whomever you will see the Spirit descending, and remaining on him, the same is he who baptizes in the Holy Spirit.' 1.34. I have seen, and have testified that this is the Son of God. 1.35. Again, the next day, John was standing with two of his disciples 1.36. and he looked at Jesus as he walked, and said, "Behold, the Lamb of God! 1.37. The two disciples heard him speak, and they followed Jesus. 1.38. Jesus turned, and saw them following, and said to them, "What are you looking for?"They said to him, "Rabbi" (which is to say, being interpreted, Teacher), "where are you staying? 1.39. He said to them, "Come, and see."They came and saw where he was staying, and they stayed with him that day. It was about the tenth hour. 1.40. One of the two who heard John, and followed him, was Andrew, Simon Peter's brother. 1.41. He first found his own brother, Simon, and said to him, "We have found the Messiah!" (which is, being interpreted, Christ). 1.42. He brought him to Jesus. Jesus looked at him, and said, "You are Simon the son of Jonah. You shall be called Cephas" (which is by interpretation, Peter). 3.22. After these things, Jesus came with his disciples into the land of Judea. He stayed there with them, and baptized. 3.23. John also was baptizing in Enon near Salim, because there was much water there. They came, and were baptized. 3.24. For John was not yet thrown into prison. 5.33. You have sent to John, and he has testified to the truth. 5.34. But the testimony which I receive is not from man. However, I say these things that you may be saved. 5.35. He was the burning and shining lamp, and you were willing to rejoice for a while in his light. 5.36. But the testimony which I have is greater than that of John, for the works which the Father gave me to accomplish, the very works that I do, testify about me, that the Father has sent me. 7.20. The multitude answered, "You have a demon! Who seeks to kill you? 8.48. Then the Jews answered him, "Don't we say well that you are a Samaritan, and have a demon? 8.49. Jesus answered, "I don't have a demon, but I honor my Father, and you dishonor me. 8.50. But I don't seek my own glory. There is one who seeks and judges. 8.51. Most assuredly, I tell you, if a person keeps my word, he will never see death. 8.52. Then the Jews said to him, "Now we know that you have a demon. Abraham died, and the prophets; and you say, 'If a man keeps my word, he will never taste of death.' 9.6. When he had said this, he spat on the ground, made mud with the saliva, anointed the blind man's eyes with the mud 10.20. Many of them said, "He has a demon, and is insane! Why do you listen to him? 10.40. He went away again beyond the Jordan into the place where John was baptizing at first, and there he stayed. 10.41. Many came to him. They said, "John indeed did no sign, but everything that John said about this man is true. 21.1. After these things, Jesus revealed himself again to the disciples at the sea of Tiberias. He revealed himself this way. |
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13. New Testament, Luke, 1.4, 1.13, 1.57, 3.1-3.22, 4.16-4.30, 4.42, 5.16, 5.27-5.28, 5.30-5.33, 6.12, 6.14-6.21, 7.18-7.23, 7.25-7.50, 8.10, 9.7-9.9, 9.18, 9.28-9.36, 9.59, 10.3-10.6, 10.9-10.11, 10.16, 10.22, 11.1-11.13, 11.15, 11.18-11.20, 11.39-11.48, 11.52, 12.42, 13.1-13.9, 13.18-13.21, 13.31-13.32, 14.1-14.24, 15.2, 16.13, 16.16, 16.19, 17.21, 17.24, 17.26-17.29, 17.31-17.35, 19.1-19.11, 19.36, 21.5-21.32, 23.15, 24.25 (1st cent. CE - 1st cent. CE)
| 1.4. that you might know the certainty concerning the things in which you were instructed. 1.13. But the angel said to him, "Don't be afraid, Zacharias, because your request has been heard, and your wife, Elizabeth, will bear you a son, and you shall call his name John. 1.57. Now the time that Elizabeth should give birth was fulfilled, and she brought forth a son. 3.1. Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene 3.2. in the high priesthood of Annas and Caiaphas, the word of God came to John, the son of Zacharias, in the wilderness. 3.3. He came into all the region around the Jordan, preaching the baptism of repentance for remission of sins. 3.4. As it is written in the book of the words of Isaiah the prophet, "The voice of one crying in the wilderness, 'Make ready the way of the Lord. Make his paths straight. 3.5. Every valley will be filled. Every mountain and hill will be brought low. The crooked will become straight, And the rough ways smooth. 3.6. All flesh will see God's salvation.' 3.7. He said therefore to the multitudes who went out to be baptized by him, "You offspring of vipers, who warned you to flee from the wrath to come? 3.8. Bring forth therefore fruits worthy of repentance, and don't begin to say among yourselves, 'We have Abraham for our father;' for I tell you that God is able to raise up children to Abraham from these stones! 3.9. Even now the ax also lies at the root of the trees. Every tree therefore that doesn't bring forth good fruit is cut down, and thrown into the fire. 3.10. The multitudes asked him, "What then must we do? 3.11. He answered them, "He who has two coats, let him give to him who has none. He who has food, let him do likewise. 3.12. Tax collectors also came to be baptized, and they said to him, "Teacher, what must we do? 3.13. He said to them, "Collect no more than that which is appointed to you. 3.14. Soldiers also asked him, saying, "What about us? What must we do?"He said to them, "Extort from no one by violence, neither accuse anyone wrongfully. Be content with your wages. 3.15. As the people were in expectation, and all men reasoned in their hearts concerning John, whether perhaps he was the Christ 3.16. John answered them all, "I indeed baptize you with water, but he comes who is mightier than I, the latchet of whose sandals I am not worthy to loosen. He will baptize you in the Holy Spirit and fire 3.17. whose fan is in his hand, and he will thoroughly cleanse his threshing floor, and will gather the wheat into his barn; but he will burn up the chaff with unquenchable fire. 3.18. Then with many other exhortations he preached good news to the people 3.19. but Herod the tetrarch, being reproved by him for Herodias, his brother's wife, and for all the evil things which Herod had done 3.20. added this also to them all, that he shut up John in prison. 3.21. Now it happened, when all the people were baptized, Jesus also had been baptized, and was praying. The sky was opened 3.22. and the Holy Spirit descended in a bodily form as a dove on him; and a voice came out of the sky, saying "You are my beloved Son. In you I am well pleased. 4.16. He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. 4.17. The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written 4.18. The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed 4.19. And to proclaim the acceptable year of the Lord. 4.20. He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him. 4.21. He began to tell them, "Today, this Scripture has been fulfilled in your hearing. 4.22. All testified about him, and wondered at the gracious words which proceeded out of his mouth, and they said, "Isn't this Joseph's son? 4.23. He said to them, "Doubtless you will tell me this parable, 'Physician, heal yourself! Whatever we have heard done at Capernaum, do also here in your hometown.' 4.24. He said, "Most assuredly I tell you, no prophet is acceptable in his hometown. 4.25. But truly I tell you, there were many widows in Israel in the days of Elijah, when the the sky was shut up three years and six months, when a great famine came over all the land. 4.26. Elijah was sent to none of them, except to Zarephath, in the land of Sidon, to a woman who was a widow. 4.27. There were many lepers in Israel in the time of Elisha the prophet, yet not one of them was cleansed, except Naaman, the Syrian. 4.28. They were all filled with wrath in the synagogue, as they heard these things. 4.29. They rose up, threw him out of the city, and led him to the brow of the hill that their city was built on, that they might throw him off the cliff. 4.30. But he, passing through the midst of them, went his way. 4.42. When it was day, he departed and went into an uninhabited place, and the multitudes looked for him, and came to him, and held on to him, so that he wouldn't go away from them. 5.16. But he withdrew himself into the desert, and prayed. 5.27. After these things he went out, and saw a tax collector named Levi sitting at the tax office, and said to him, "Follow me! 5.28. He left everything, and rose up and followed him. 5.30. Their scribes and the Pharisees murmured against his disciples, saying, "Why do you eat and drink with the tax collectors and sinners? 5.31. Jesus answered them, "Those who are healthy have no need for a physician, but those who are sick do. 5.32. I have not come to call the righteous, but sinners to repentance. 5.33. They said to him, "Why do John's disciples often fast and pray, likewise also the disciples of the Pharisees, but yours eat and drink? 6.12. It happened in these days, that he went out to the mountain to pray, and he continued all night in prayer to God. 6.14. Simon, whom he also named Peter; Andrew, his brother; James; John; Philip; Bartholomew; 6.15. Matthew; Thomas; James, the son of Alphaeus; Simon, who was called the Zealot; 6.16. Judas the son of James; and Judas Iscariot, who also became a traitor. 6.17. He came down with them, and stood on a level place, with a crowd of his disciples, and a great number of the people from all Judea and Jerusalem, and the sea coast of Tyre and Sidon, who came to hear him and to be healed of their diseases; 6.18. as well as those who were troubled by unclean spirits, and they were being healed. 6.19. All the multitude sought to touch him, for power came out from him and healed them all. 6.20. He lifted up his eyes to his disciples, and said, "Blessed are you poor, For yours is the Kingdom of God. 6.21. Blessed are you who hunger now, For you will be filled. Blessed are you who weep now, For you will laugh. 7.18. The disciples of John told him about all these things. 7.19. John, calling to himself two of his disciples, sent them to Jesus, saying, "Are you the one who is coming, or should we look for another? 7.20. When the men had come to him, they said, "John the Baptizer has sent us to you, saying, 'Are you he who comes, or should we look for another?' 7.21. In that hour he cured many of diseases and plagues and evil spirits; and to many who were blind he gave sight. 7.22. Jesus answered them, "Go and tell John the things which you have seen and heard: that the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have good news preached to them. 7.23. Blessed is he who is not offended by me. 7.25. But what did you go out to see? A man clothed in soft clothing? Behold, those who are gorgeously dressed, and live delicately, are in kings' courts. 7.26. But what did you go out to see? A prophet? Yes, I tell you, and much more than a prophet. 7.27. This is he of whom it is written, 'Behold, I send my messenger before your face, Who will prepare your way before you.' 7.28. For I tell you, among those who are born of women there is not a greater prophet than John the Baptizer, yet he who is least in the Kingdom of God is greater than he. 7.29. When all the people and the tax collectors heard this, they declared God to be just, having been baptized with John's baptism. 7.30. But the Pharisees and the lawyers rejected the counsel of God, not being baptized by him themselves. 7.31. The Lord said, "To what then will I liken the people of this generation? What are they like? 7.32. They are like children who sit in the marketplace, and call one to another, saying, 'We piped to you, and you didn't dance. We mourned, and you didn't weep.' 7.33. For John the Baptizer came neither eating bread nor drinking wine, and you say, 'He has a demon.' 7.34. The Son of Man has come eating and drinking, and you say, 'Behold, a gluttonous man, and a drunkard; a friend of tax collectors and sinners!' 7.35. Wisdom is justified by all her children. 7.36. One of the Pharisees invited him to eat with him. He entered into the Pharisee's house, and sat at the table. 7.37. Behold, a woman in the city who was a sinner, when she knew that he was reclining in the Pharisee's house, she brought an alabaster jar of ointment. 7.38. Standing behind at his feet weeping, she began to wet his feet with her tears, and she wiped them with the hair of her head, kissed his feet, and anointed them with the ointment. 7.39. Now when the Pharisee who had invited him saw it, he said to himself, "This man, if he were a prophet, would have perceived who and what kind of woman this is who touches him, that she is a sinner. 7.40. Jesus answered him, "Simon, I have something to tell you."He said, "Teacher, say on. 7.41. A certain lender had two debtors. The one owed five hundred denarii, and the other fifty. 7.42. When they couldn't pay, he forgave them both. Which of them therefore will love him most? 7.43. Simon answered, "He, I suppose, to whom he forgave the most."He said to him, "You have judged correctly. 7.44. Turning to the woman, he said to Simon, "Do you see this woman? I entered into your house, and you gave me no water for my feet, but she has wet my feet with her tears, and wiped them with the hair of her head. 7.45. You gave me no kiss, but she, since the time I came in, has not ceased to kiss my feet. 7.46. You didn't anoint my head with oil, but she has anointed my feet with ointment. 7.47. Therefore I tell you, her sins, which are many, are forgiven, for she loved much. But to whom little is forgiven, the same loves little. 7.48. He said to her, "Your sins are forgiven. 7.49. Those who sat at the table with him began to say to themselves, "Who is this who even forgives sins? 7.50. He said to the woman, "Your faith has saved you. Go in peace. 8.10. He said, "To you it is given to know the mysteries of the Kingdom of God, but to the rest in parables; that 'seeing they may not see, and hearing they may not understand.' 9.7. Now Herod the tetrarch heard of all that was done by him; and he was very perplexed, because it was said by some that John had risen from the dead 9.8. and by some that Elijah had appeared, and by others that one of the old prophets had risen again. 9.9. Herod said, "John I beheaded, but who is this, about whom I hear such things?" He sought to see him. 9.18. It happened, as he was praying alone, that the disciples were with him, and he asked them, "Who do the multitudes say that I am? 9.28. It happened about eight days after these sayings, that he took with him Peter, John, and James, and went up onto the mountain to pray. 9.29. As he was praying, the appearance of his face was altered, and his clothing became white and dazzling. 9.30. Behold, two men were talking with him, who were Moses and Elijah 9.31. who appeared in glory, and spoke of his departure, which he was about to accomplish at Jerusalem. 9.32. Now Peter and those who were with him were heavy with sleep, but when they were fully awake, they saw his glory, and the two men who stood with him. 9.33. It happened, as they were parting from him, that Peter said to Jesus, "Master, it is good for us to be here. Let's make three tents: one for you, and one for Moses, and one for Elijah," not knowing what he said. 9.34. While he said these things, a cloud came and overshadowed them, and they were afraid as they entered into the cloud. 9.35. A voice came out of the cloud, saying, "This is my beloved Son. Listen to him! 9.36. When the voice came, Jesus was found alone. They were silent, and told no one in those days any of the things which they had seen. 9.59. He said to another, "Follow me!"But he said, "Lord, allow me first to go and bury my father. 10.3. Go your ways. Behold, I send you out as lambs among wolves. 10.4. Carry no purse, nor wallet, nor sandals. Greet no one on the way. 10.5. Into whatever house you enter, first say, 'Peace be to this house.' 10.6. If a son of peace is there, your peace will rest on him; but if not, it will return to you. 10.9. Heal the sick who are therein, and tell them, 'The Kingdom of God has come near to you.' 10.10. But into whatever city you enter, and they don't receive you, go out into the streets of it and say 10.11. 'Even the dust from your city that clings to us, we wipe off against you. Nevertheless know this, that the Kingdom of God has come near to you.' 10.16. Whoever listens to you listens to me, and whoever rejects you rejects me. Whoever rejects me rejects him who sent me. 10.22. Turning to the disciples, he said, "All things have been delivered to me by my Father. No one knows who the Son is, except the Father, and who the Father is, except the Son, and he to whomever the Son desires to reveal him. 11.1. It happened, that when he finished praying in a certain place, one of his disciples said to him, "Lord, teach us to pray, just as John also taught his disciples. 11.2. He said to them, "When you pray, say, 'Our Father in heaven, May your name be kept holy. May your kingdom come. May your will be done on Earth, as it is in heaven. 11.3. Give us day by day our daily bread. 11.4. Forgive us our sins, For we ourselves also forgive everyone who is indebted to us. Bring us not into temptation, But deliver us from the evil one.' 11.5. He said to them, "Which of you, if you go to a friend at midnight, and tell him, 'Friend, lend me three loaves of bread 11.6. for a friend of mine has come to me from a journey, and I have nothing to set before him,' 11.7. and he from within will answer and say, 'Don't bother me. The door is now shut, and my children are with me in bed. I can't get up and give it to you'? 11.8. I tell you, although he will not rise and give it to him because he is his friend, yet because of his persistence, he will get up and give him as many as he needs. 11.9. I tell you, keep asking, and it will be given you. Keep seeking, and you will find. Keep knocking, and it will be opened to you. 11.10. For everyone who asks receives. He who seeks finds. To him who knocks it will be opened. 11.11. Which of you fathers, if your son asks for bread, will give him a stone? Or if he asks for a fish, he won't give him a snake instead of a fish, will he? 11.12. Or if he asks for an egg, he won't give him a scorpion, will he? 11.13. If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask him? 11.15. But some of them said, "He casts out demons by Beelzebul, the prince of the demons. 11.18. If Satan also is divided against himself, how will his kingdom stand? For you say that I cast out demons by Beelzebul. 11.19. But if I cast out demons by Beelzebul, by whom do your sons cast them out? Therefore will they be your judges. 11.20. But if I by the finger of God cast out demons, then the Kingdom of God has come to you. 11.39. The Lord said to him, "Now you Pharisees cleanse the outside of the cup and of the platter, but your inward part is full of extortion and wickedness. 11.40. You foolish ones, didn't he who made the outside make the inside also? 11.41. But give for gifts to the needy those things which are within, and behold, all things will be clean to you. 11.42. But woe to you Pharisees! For you tithe mint and rue and every herb, but you bypass justice and the love of God. You ought to have done these, and not to have left the other undone. 11.43. Woe to you Pharisees! For you love the best seats in the synagogues, and the greetings in the marketplaces. 11.44. Woe to you, scribes and Pharisees, hypocrites! For you are like hidden graves, and the men who walk over them don't know it. 11.45. One of the lawyers answered him, "Teacher, in saying this you insult us also. 11.46. He said, "Woe to you lawyers also! For you load men with burdens that are difficult to carry, and you yourselves won't even lift one finger to help carry those burdens. 11.47. Woe to you! For you build the tombs of the prophets, and your fathers killed them. 11.48. So you testify and consent to the works of your fathers. For they killed them, and you build their tombs. 11.52. Woe to you lawyers! For you took away the key of knowledge. You didn't enter in yourselves, and those who were entering in, you hindered. 12.42. The Lord said, "Who then is the faithful and wise steward, whom his lord will set over his household, to give them their portion of food at the right times? 13.1. Now there were some present at the same time who told him about the Galilaeans, whose blood Pilate had mixed with their sacrifices. 13.2. Jesus answered them, "Do you think that these Galilaeans were worse sinners than all the other Galilaeans, because they suffered such things? 13.3. I tell you, no, but, unless you repent, you will all perish in the same way. 13.4. Or those eighteen, on whom the tower in Siloam fell, and killed them; do you think that they were worse offenders than all the men who dwell in Jerusalem? 13.5. I tell you, no, but, unless you repent, you will all perish in the same way. 13.6. He spoke this parable. "A certain man had a fig tree planted in his vineyard, and he came seeking fruit on it, and found none. 13.7. He said to the vine dresser, 'Behold, these three years I have come looking for fruit on this fig tree, and found none. Cut it down. Why does it waste the soil?' 13.8. He answered, 'Lord, leave it alone this year also, until I dig around it, and fertilize it. 13.9. If it bears fruit, fine; but if not, after that, you can cut it down.' 13.18. He said, "What is the Kingdom of God like? To what shall I compare it? 13.19. It is like a grain of mustard seed, which a man took, and put in his own garden. It grew, and became a large tree, and the birds of the sky lodged in its branches. 13.20. Again he said, "To what shall I compare the Kingdom of God? 13.21. It is like yeast, which a woman took and hid in three sata of flour, until it was all leavened. 13.31. On that same day, some Pharisees came, saying to him, "Get out of here, and go away, for Herod wants to kill you. 13.32. He said to them, "Go and tell that fox, 'Behold, I cast out demons and perform cures today and tomorrow, and the third day I complete my mission. 14.1. It happened, when he went into the house of one of the rulers of the Pharisees on a Sabbath to eat bread, that they were watching him. 14.2. Behold, a certain man who had dropsy was in front of him. 14.3. Jesus, answering, spoke to the lawyers and Pharisees, saying, "Is it lawful to heal on the Sabbath? 14.4. But they were silent. He took him, and healed him, and let him go. 14.5. He answered them, "Which of you, if your son or an ox fell into a well, wouldn't immediately pull him out on a Sabbath day? 14.6. They couldn't answer him regarding these things. 14.7. He spoke a parable to those who were invited, when he noticed how they chose the best seats, and said to them 14.8. When you are invited by anyone to a marriage feast, don't sit in the best seat, since perhaps someone more honorable than you might be invited by him 14.9. and he who invited both of you would come and tell you, 'Make room for this person.' Then you would begin, with shame, to take the lowest place. 14.10. But when you are invited, go and sit in the lowest place, so that when he who invited you comes, he may tell you, 'Friend, move up higher.' Then you will be honored in the presence of all who sit at the table with you. 14.11. For everyone who exalts himself will be humbled, and whoever humbles himself will be exalted. 14.12. He also said to the one who had invited him, "When you make a dinner or a supper, don't call your friends, nor your brothers, nor your kinsmen, nor rich neighbors, or perhaps they might also return the favor, and pay you back. 14.13. But when you make a feast, ask the poor, the maimed, the lame, or the blind; 14.14. and you will be blessed, because they don't have the resources to repay you. For you will be repaid in the resurrection of the righteous. 14.15. When one of those who sat at the table with him heard these things, he said to him, "Blessed is he who will feast in the Kingdom of God! 14.16. But he said to him, "A certain man made a great supper, and he invited many people. 14.17. He sent out his servant at supper time to tell those who were invited, 'Come, for everything is ready now.' 14.18. They all as one began to make excuses. "The first said to him, 'I have bought a field, and I must go and see it. Please have me excused.' 14.19. Another said, 'I have bought five yoke of oxen, and I must go try them out. Please have me excused.' 14.20. Another said, 'I have married a wife, and therefore I can't come.' 14.21. That servant came, and told his lord these things. Then the master of the house, being angry, said to his servant, 'Go out quickly into the streets and lanes of the city, and bring in the poor, maimed, blind, and lame.' 14.22. The servant said, 'Lord, it is done as you commanded, and there is still room.' 14.23. The lord said to the servant, 'Go out into the highways and hedges, and compel them to come in, that my house may be filled. 14.24. For I tell you that none of those men who were invited will taste of my supper.' 15.2. The Pharisees and the scribes murmured, saying, "This man welcomes sinners, and eats with them. 16.13. No servant can serve two masters, for either he will hate the one, and love the other; or else he will hold to one, and despise the other. You aren't able to serve God and mammon. 16.16. The law and the prophets were until John. From that time the gospel of the Kingdom of God is preached, and everyone is forcing his way into it. 16.19. Now there was a certain rich man, and he was clothed in purple and fine linen, living in luxury every day. 17.21. neither will they say, 'Look, here!' or, 'Look, there!' for behold, the Kingdom of God is within you. 17.24. for as the lightning, when it flashes out of the one part under the sky, shines to the other part under the sky; so will the Son of Man be in his day. 17.26. As it happened in the days of Noah, even so will it be also in the days of the Son of Man. 17.27. They ate, they drank, they married, they were given in marriage, until the day that Noah entered into the ark, and the flood came, and destroyed them all. 17.28. Likewise, even as it happened in the days of Lot: they ate, they drank, they bought, they sold, they planted, they built; 17.29. but in the day that Lot went out from Sodom, it rained fire and sulfur from the sky, and destroyed them all. 17.31. In that day, he who will be on the housetop, and his goods in the house, let him not go down to take them away. Let him who is in the field likewise not turn back. 17.32. Remember Lot's wife! 17.33. Whoever seeks to save his life loses it, but whoever loses his life preserves it. 17.34. I tell you, in that night there will be two people in one bed. The one will be taken, and the other will be left. 17.35. There will be two women grinding together. The one will be taken, and the other will be left. 19.1. He entered and was passing through Jericho. 19.2. There was a man named Zacchaeus. He was a chief tax collector, and he was rich. 19.3. He was trying to see who Jesus was, and couldn't because of the crowd, because he was short. 19.4. He ran on ahead, and climbed up into a sycamore tree to see him, for he was to pass that way. 19.5. When Jesus came to the place, he looked up and saw him, and said to him, "Zacchaeus, hurry and come down, for today I must stay at your house. 19.6. He hurried, came down, and received him joyfully. 19.7. When they saw it, they all murmured, saying, "He has gone in to lodge with a man who is a sinner. 19.8. Zacchaeus stood and said to the Lord, "Behold, Lord, half of my goods I give to the poor. If I have wrongfully exacted anything of anyone, I restore four times as much. 19.9. Jesus said to him, "Today, salvation has come to this house, because he also is a son of Abraham. 19.10. For the Son of Man came to seek and to save that which was lost. 19.11. As they heard these things, he went on and told a parable, because he was near Jerusalem, and they supposed that the Kingdom of God would be revealed immediately. 19.36. As he went, they spread their cloaks in the way. 21.5. As some were talking about the temple and how it was decorated with beautiful stones and gifts, he said 21.6. As for these things which you see, the days will come, in which there will not be left here one stone on another that will not be thrown down. 21.7. They asked him, "Teacher, so when will these things be? What is the sign that these things are about to happen? 21.8. He said, "Watch out that you don't get led astray, for many will come in my name, saying, 'I AM,' and, 'The time is at hand.' Therefore don't follow them. 21.9. When you hear of wars and disturbances, don't be terrified, for these things must happen first, but the end won't come immediately. 21.10. Then he said to them, "Nation will rise against nation, and kingdom against kingdom. 21.11. There will be great earthquakes, famines, and plagues in various places. There will be terrors and great signs from heaven. 21.12. But before all these things, they will lay their hands on you and will persecute you, delivering you up to synagogues and prisons, bringing you before kings and governors for my name's sake. 21.13. It will turn out as a testimony for you. 21.14. Settle it therefore in your hearts not to meditate beforehand how to answer 21.15. for I will give you a mouth and wisdom which all your adversaries will not be able to withstand or to contradict. 21.16. You will be handed over even by parents, brothers, relatives, and friends. Some of you they will cause to be put to death. 21.17. You will be hated by all men for my name's sake. 21.18. Not a hair of your head will perish. 21.19. By your endurance you will win your lives. 21.20. But when you see Jerusalem surrounded by armies, then know that its desolation is at hand. 21.21. Then let those who are in Judea flee to the mountains. Let those who are in the midst of her depart. Let those who are in the country not enter therein. 21.22. For these are days of vengeance, that all things which are written may be fulfilled. 21.23. Woe to those who are pregt and to those who nurse infants in those days! For there will be great distress in the land, and wrath to this people. 21.24. They will fall by the edge of the sword, and will be led captive into all the nations. Jerusalem will be trampled down by the Gentiles, until the times of the Gentiles are fulfilled. 21.25. There will be signs in the sun, moon, and stars; and on the earth anxiety of nations, in perplexity for the roaring of the sea and the waves; 21.26. men fainting for fear, and for expectation of the things which are coming on the world: for the powers of the heavens will be shaken. 21.27. Then they will see the Son of Man coming in a cloud with power and great glory. 21.28. But when these things begin to happen, look up, and lift up your heads, because your redemption is near. 21.29. He told them a parable. "See the fig tree, and all the trees. 21.30. When they are already budding, you see it and know by your own selves that the summer is already near. 21.31. Even so you also, when you see these things happening, know that the Kingdom of God is near. 21.32. Most assuredly I tell you, this generation will not pass away until all things are accomplished. 23.15. Neither has Herod, for I sent you to him, and see, nothing worthy of death has been done by him. 24.25. He said to them, "Foolish men, and slow of heart to believe in all that the prophets have spoken! |
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14. New Testament, Mark, 1.6, 1.9-1.12, 1.35, 1.45, 3.6, 3.19-3.22, 6.14-6.15, 8.15, 8.34-8.38, 9.33-9.49, 10.23-10.45, 11.23-11.33, 12.38-12.40, 13.1 (1st cent. CE - 1st cent. CE)
| 1.6. John was clothed with camel's hair and a leather belt around his loins. He ate locusts and wild honey. 1.9. It happened in those days, that Jesus came from Nazareth of Galilee, and was baptized by John in the Jordan. 1.10. Immediately coming up from the water, he saw the heavens parting, and the Spirit descending on him like a dove. 1.11. A voice came out of the sky, "You are my beloved Son, in whom I am well pleased. 1.12. Immediately the Spirit drove him out into the wilderness. 1.35. Early in the night, he rose up and went out, and departed into a deserted place, and prayed there. 1.45. But he went out, and began to proclaim it much, and to spread about the matter, so that Jesus could no more openly enter into a city, but was outside in desert places: and they came to him from everywhere. 3.6. The Pharisees went out, and immediately conspired with the Herodians against him, how they might destroy him. 3.19. and Judas Iscariot, who also betrayed him. He came into a house. 3.20. The multitude came together again, so that they could not so much as eat bread. 3.21. When his friends heard it, they went out to seize him: for they said, "He is insane. 3.22. The scribes who came down from Jerusalem said, "He has Beelzebul," and, "By the prince of the demons he casts out the demons. 6.14. King Herod heard this, for his name had become known, and he said, "John the Baptizer has risen from the dead, and therefore these powers are at work in him. 6.15. But others said, "It is Elijah." Others said, "It is the Prophet, or like one of the prophets. 8.15. He charged them, saying, "Take heed: beware of the yeast of the Pharisees and the yeast of Herod. 8.34. He called the multitude to himself with his disciples, and said to them, "Whoever wants to come after me, let him deny himself, and take up his cross, and follow me. 8.35. For whoever wants to save his life will lose it; and whoever will lose his life for my sake and the gospel's will save it. 8.36. For what does it profit a man, to gain the whole world, and forfeit his life? 8.37. For what will a man give in exchange for his life? 8.38. For whoever will be ashamed of me and of my words in this adulterous and sinful generation, the Son of Man also will be ashamed of him, when he comes in the glory of his Father with the holy angels. 9.33. He came to Capernaum, and when he was in the house he asked them, "What were you arguing among yourselves on the way? 9.34. But they were silent, for they had disputed one with another on the way about who was the greatest. 9.35. He sat down, and called the twelve; and he said to them, "If any man wants to be first, he shall be last of all, and servant of all. 9.36. He took a little child, and set him in the midst of them. Taking him in his arms, he said to them 9.37. Whoever receives one such little child in my name, receives me, and whoever receives me, doesn't receive me, but him who sent me. 9.38. John said to him, "Teacher, we saw someone who doesn't follow us casting out demons in your name; and we forbade him, because he doesn't follow us. 9.39. But Jesus said, "Don't forbid him, for there is no one who will do a mighty work in my name, and be able quickly to speak evil of me. 9.40. For whoever is not against us is on our side. 9.41. For whoever will give you a cup of water to drink in my name, because you are Christ's, most assuredly I tell you, he will in no way lose his reward. 9.42. Whoever will cause one of these little ones who believe in me to stumble, it would be better for him if he was thrown into the sea with a millstone hung around his neck. 9.43. If your hand causes you to stumble, cut it off. It is better for you to enter into life maimed, rather than having your two hands to go into Gehenna, into the unquenchable fire 9.44. 'where their worm doesn't die, and the fire is not quenched.' 9.45. If your foot causes you to stumble, cut it off. It is better for you to enter into life lame, rather than having your two feet to be cast into Gehenna, into the fire that will never be quenched -- 9.46. 'where their worm doesn't die, and the fire is not quenched.' 9.47. If your eye causes you to stumble, cast it out. It is better for you to enter into the Kingdom of God with one eye, rather than having two eyes to be cast into the Gehenna of fire 9.48. 'where their worm doesn't die, and the fire is not quenched.' 9.49. For everyone will be salted with fire, and every sacrifice will be seasoned with salt. 10.23. Jesus looked around, and said to his disciples, "How difficult it is for those who have riches to enter into the Kingdom of God! 10.24. The disciples were amazed at his words. But Jesus answered again, "Children, how hard is it for those who trust in riches to enter into the Kingdom of God! 10.25. It is easier for a camel to go through a needle's eye than for a rich man to enter into the Kingdom of God. 10.26. They were exceedingly astonished, saying to him, "Then who can be saved? 10.27. Jesus, looking at them, said, "With men it is impossible, but not with God, for all things are possible with God. 10.28. Peter began to tell him, "Behold, we have left all, and have followed you. 10.29. Jesus said, "Most assuredly I tell you, there is no one who has left house, or brothers, or sisters, or father, or mother, or wife, or children, or land, for my sake, and for the gospel's sake 10.30. but he will receive one hundred times more now in this time, houses, brothers, sisters, mothers, children, and land, with persecutions; and in the age to come eternal life. 10.31. But many who are first will be last; and the last first. 10.32. They were on the way, going up to Jerusalem; and Jesus was going in front of them, and they were amazed; and those who followed were afraid. He again took the twelve, and began to tell them the things that were going to happen to him. 10.33. Behold, we are going up to Jerusalem. The Son of Man will be delivered to the chief priests and the scribes. They will condemn him to death, and will deliver him to the Gentiles. 10.34. They will mock him, spit on him, scourge him, and kill him. On the third day he will rise again. 10.35. James and John, the sons of Zebedee, came near to him, saying, "Teacher, we want you to do for us whatever we will ask. 10.36. He said to them, "What do you want me to do for you? 10.37. They said to him, "Grant to us that we may sit, one at your right hand, and one at your left hand, in your glory. 10.38. But Jesus said to them, "You don't know what you are asking. Are you able to drink the cup that I drink, and to be baptized with the baptism that I am baptized with? 10.39. They said to him, "We are able."Jesus said to them, "You shall indeed drink the cup that I drink, and you shall be baptized with the baptism that I am baptized with; 10.40. but to sit at my right hand and at my left hand is not mine to give, but for whom it has been prepared. 10.41. When the ten heard it, they began to be indigt towards James and John. 10.42. Jesus summoned them, and said to them, "You know that they who are recognized as rulers over the Gentiles lord it over them, and their great ones exercise authority over them. 10.43. But it shall not be so among you, but whoever wants to become great among you shall be your servant. 10.44. Whoever of you wants to become first among you, shall be servant of all. 10.45. For the Son of Man also came not to be served, but to serve, and to give his life as a ransom for many. 11.23. For most assuredly I tell you, whoever may tell this mountain, 'Be taken up and cast into the sea,' and doesn't doubt in his heart, but believes that what he says is happening; he shall have whatever he says. 11.24. Therefore I tell you, all things whatever you pray and ask for, believe that you receive them, and you shall have them. 11.25. Whenever you stand praying, forgive, if you have anything against anyone; so that your Father, who is in heaven, may also forgive you your transgressions. 11.26. But if you do not forgive, neither will your Father in heaven forgive your transgressions. 11.27. They came again to Jerusalem, and as he was walking in the temple, the chief priests, and the scribes, and the elders came to him 11.28. and they began saying to him, "By what authority do you do these things? Or who gave you this authority to do these things? 11.29. Jesus said to them, "I will ask you one question. Answer me, and I will tell you by what authority I do these things. 11.30. The baptism of John -- was it from heaven, or from men? Answer me. 11.31. They reasoned with themselves, saying, "If we should say, 'From heaven;' he will say, 'Why then did you not believe him?' 11.32. If we should say, 'From men'"--they feared the people, for all held John to really be a prophet. 11.33. They answered Jesus, "We don't know."Jesus said to them, "Neither do I tell you by what authority I do these things. 12.38. In his teaching he said to them, "Beware of the scribes, who like to walk in long robes, and to get greetings in the marketplaces 12.39. and the best seats in the synagogues, and the best places at feasts: 12.40. those who devour widows' houses, and for a pretense make long prayers. These will receive greater condemnation. 13.1. As he went out out of the temple, one of his disciples said to him, "Teacher, see what kind of stones and what kind of buildings! |
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15. New Testament, Matthew, 3.13-3.17, 7.15, 9.32-9.33, 11.2-11.19, 12.24, 14.5, 14.13, 16.14, 17.12-17.13, 21.16, 24.23-24.27, 24.37-24.39, 24.45 (1st cent. CE - 1st cent. CE)
| 3.13. Then Jesus came from Galilee to the Jordan to John, to be baptized by him. 3.14. But John would have hindered him, saying, "I need to be baptized by you, and you come to me? 3.15. But Jesus, answering, said to him, "Allow it now, for this is the fitting way for us to fulfill all righteousness." Then he allowed him. 3.16. Jesus, when he was baptized, went up directly from the water: and behold, the heavens were opened to him. He saw the Spirit of God descending as a dove, and coming on him. 3.17. Behold, a voice out of the heavens said, "This is my beloved Son, with whom I am well pleased. 7.15. Beware of false prophets, who come to you in sheep's clothing, but inwardly are ravening wolves. 9.32. As they went out, behold, a mute man who was demon possessed was brought to him. 9.33. When the demon was cast out, the mute man spoke. The multitudes marveled, saying, "Nothing like this has ever been seen in Israel! 11.2. Now when John heard in the prison the works of Christ, he sent two of his disciples 11.3. and said to him, "Are you he who comes, or should we look for another? 11.4. Jesus answered them, "Go and tell John the things which you hear and see: 11.5. the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have good news preached to them. 11.6. Blessed is he who finds no occasion for stumbling in me. 11.7. As these went their way, Jesus began to say to the multitudes concerning John, "What did you go out into the wilderness to see? A reed shaken by the wind? 11.8. But what did you go out to see? A man in soft clothing? Behold, those who wear soft clothing are in king's houses. 11.9. But why did you go out? To see a prophet? Yes, I tell you, and much more than a prophet. 11.10. For this is he, of whom it is written, 'Behold, I send my messenger before your face, who will prepare your way before you.' 11.11. Most assuredly I tell you, among those who are born of women there has not arisen anyone greater than John the Baptizer; yet he who is least in the Kingdom of Heaven is greater than he. 11.12. From the days of John the Baptizer until now, the Kingdom of Heaven suffers violence, and the violent take it by force. 11.13. For all the prophets and the law prophesied until John. 11.14. If you are willing to receive it, this is Elijah, who is to come. 11.15. He who has ears to hear, let him hear. 11.16. But to what shall I compare this generation? It is like children sitting in the marketplaces, who call to their companions 11.17. and say, 'We played the flute for you, and you didn't dance. We mourned for you, and you didn't lament.' 11.18. For John came neither eating nor drinking, and they say, 'He has a demon.' 11.19. The Son of Man came eating and drinking, and they say, 'Behold, a gluttonous man and a drunkard, a friend of tax collectors and sinners!' But wisdom is justified by her children. 12.24. But when the Pharisees heard it, they said, "This man does not cast out demons, except by Beelzebul, the prince of the demons. 14.5. When he would have put him to death, he feared the multitude, because they counted him as a prophet. 14.13. Now when Jesus heard this, he withdrew from there in a boat, to a deserted place apart. When the multitudes heard it, they followed him on foot from the cities. 16.14. They said, "Some say John the Baptizer, some, Elijah, and others, Jeremiah, or one of the prophets. 17.12. but I tell you that Elijah has come already, and they didn't recognize him, but did to him whatever they wanted to. Even so the Son of Man will also suffer by them. 17.13. Then the disciples understood that he spoke to them of John the Baptizer. 21.16. and said to him, "Do you hear what these are saying?"Jesus said to them, "Yes. Did you never read, 'Out of the mouth of babes and nursing babies you have perfected praise?' 24.23. Then if any man tells you, 'Behold, here is the Christ,' or, 'There,' don't believe it. 24.24. For there will arise false Christs, and false prophets, and they will show great signs and wonders, so as to lead astray, if possible, even the elect. 24.25. Behold, I have told you beforehand. 24.26. If therefore they tell you, 'Behold, he is in the wilderness,' don't go out; 'Behold, he is in the inner chambers,' don't believe it. 24.27. For as the lightning comes forth from the east, and is seen even to the west, so will be the coming of the Son of Man. 24.37. As the days of Noah were, so will be the coming of the Son of Man. 24.38. For as in those days which were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark 24.39. and they didn't know until the flood came, and took them all away, so will be the coming of the Son of Man. 24.45. Who then is the faithful and wise servant, whom his lord has set over his household, to give them their food in due season? |
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16. Irenaeus, Refutation of All Heresies, 1.26.1 (2nd cent. CE - 3rd cent. CE)
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17. Pliny The Younger, Letters, 10.96 (2nd cent. CE - 2nd cent. CE)
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18. Pliny The Younger, Letters, 10.96 (2nd cent. CE - 2nd cent. CE)
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19. Babylonian Talmud, Bava Qamma, None (3rd cent. CE - 6th cent. CE)
| 60b. לעולם יכנס אדם בכי טוב ויצא בכי טוב שנאמר (שמות יב, כב) ואתם לא תצאו איש מפתח ביתו עד בקר,ת"ר דבר בעיר כנס רגליך שנאמר ואתם לא תצאו איש מפתח ביתו עד בקר ואומר (ישעיהו כו, כ) לך עמי בא בחדריך וסגור דלתיך בעדך ואומר (דברים לב, כה) מחוץ תשכל חרב ומחדרים אימה,מאי ואומר וכי תימא ה"מ בליליא אבל ביממא לא תא שמע לך עמי בא בחדריך וסגור דלתיך,וכי תימא ה"מ [היכא] דליכא אימה מגואי אבל היכא דאיכא אימה מגואי כי נפיק יתיב ביני אינשי בצוותא בעלמא טפי מעלי ת"ש מחוץ תשכל חרב ומחדרים אימה אע"ג דמחדרים אימה מחוץ תשכל חרב,רבא בעידן רתחא הוי סכר כוי דכתי' (ירמיהו ט, כ) כי עלה מות בחלונינו,ת"ר רעב בעיר פזר רגליך שנא' (בראשית יב, י) ויהי רעב בארץ וירד אברם מצרימה [לגור] (ויגר) שם ואומר (מלכים ב ז, ד) אם אמרנו נבא העיר והרעב בעיר ומתנו שם,מאי ואומר וכי תימא ה"מ היכא דליכא ספק נפשות אבל היכא דאיכא ספק נפשות לא ת"ש (מלכים ב ז, ד) לכו ונפלה אל מחנה ארם אם יחיונו נחיה,ת"ר דבר בעיר אל יהלך אדם באמצע הדרך מפני שמלאך המות מהלך באמצע הדרכים דכיון דיהיבא ליה רשותא מסגי להדיא שלום בעיר אל יהלך בצדי דרכים דכיון דלית ליה רשותא מחבי חבויי ומסגי,ת"ר דבר בעיר אל יכנס אדם יחיד לבית הכנסת שמלאך המות מפקיד שם כליו וה"מ היכא דלא קרו ביה דרדקי ולא מצלו ביה עשרה,ת"ר כלבים בוכים מלאך המות בא לעיר כלבים משחקים אליהו הנביא בא לעיר וה"מ דלית בהו נקבה:,יתיב רב אמי ורב אסי קמיה דר' יצחק נפחא מר א"ל לימא מר שמעתתא ומר א"ל לימא מר אגדתא פתח למימר אגדתא ולא שביק מר פתח למימר שמעתתא ולא שביק מר,אמר להם אמשול לכם משל למה הדבר דומה לאדם שיש לו שתי נשים אחת ילדה ואחת זקינה ילדה מלקטת לו לבנות זקינה מלקטת לו שחורות נמצא קרח מכאן ומכאן,אמר להן אי הכי אימא לכו מלתא דשויא לתרוייכו (שמות כב, ה) כי תצא אש ומצאה קוצים תצא מעצמה שלם ישלם המבעיר את הבערה אמר הקב"ה עלי לשלם את הבערה שהבערתי,אני הציתי אש בציון שנאמר (איכה ד, יא) ויצת אש בציון ותאכל יסודותיה ואני עתיד לבנותה באש שנאמר (זכריה ב, ט) ואני אהיה לה חומת אש סביב ולכבוד אהיה בתוכה,שמעתתא פתח הכתוב בנזקי ממונו וסיים בנזקי גופו לומר לך אשו משום חציו:,(שמואל ב כג, טו) ויתאוה דוד ויאמר מי ישקני מים מבור בית לחם אשר בשער ויבקעו שלשת הגבורים במחנה פלשתים וישאבו מים מבור בית לחם אשר בשער [וגו'],מאי קא מיבעיא ליה אמר רבא אמר ר"נ טמון באש קמיבעיא ליה אי כר' יהודה אי כרבנן ופשטו ליה מאי דפשטו ליה,רב הונא אמר גדישים דשעורים דישראל הוו דהוו מטמרי פלשתים בהו וקא מיבעיא ליה מהו להציל עצמו בממון חבירו,שלחו ליה אסור להציל עצמו בממון חבירו אבל אתה מלך אתה [ומלך] פורץ לעשות לו דרך ואין מוחין בידו,ורבנן ואיתימא רבה בר מרי אמרו גדישים דשעורין דישראל הוו וגדישין דעדשים דפלשתים וקא מיבעיא להו מהו ליטול גדישין של שעורין דישראל ליתן לפני בהמתו על מנת לשלם גדישין של עדשים דפלשתים,שלחו ליה (יחזקאל לג, טו) חבול ישיב רשע גזילה ישלם אע"פ שגזילה משלם רשע הוא אבל אתה מלך אתה ומלך פורץ לעשות לו דרך ואין מוחין בידו,בשלמא למאן דאמר לאחלופי היינו דכתיב חד קרא (שמואל ב כג, יא) ותהי שם חלקת השדה מלאה עדשים וכתיב חד קרא (דברי הימים א יא, יג) ותהי חלקת השדה מלאה שעורים,אלא למאן דאמר למקלי מאי איבעיא להו להני תרי קראי אמר לך דהוו נמי גדישים דעדשים דישראל דהוו מיטמרו בהו פלשתים,בשלמא למאן דאמר למקלי היינו דכתיב (שמואל ב כג, יב) ויתיצב בתוך החלקה ויצילה אלא למ"ד לאחלופי מאי ויצילה,דלא שבק להו לאחלופי,בשלמא הני תרתי היינו דכתיב תרי קראי | 60b. bA personshould balways enteran unfamiliar city bata time of bgood,i.e., while it is light, as the Torah uses the expression “It is good” with regard to the creation of light (see Genesis 1:4). This goodness is manifest in the sense of security one feels when it is light. bAndlikewise, when one leaves a city bheshould bleave ata time of bgood,meaning after sunrise the next morning, bas it is statedin the verse: b“And none of you shall go out of the opening of his house until the morning”(Exodus 12:22).,§ bThe Sages taught:If there is bplague in the city, gather your feet,i.e., limit the time you spend out of the house, bas it is statedin the verse: b“And none of you shall go out of the opening of his house until the morning.” And it saysin another verse: b“Come, my people, enter into your chambers, and shut your doors behind you;hide yourself for a little moment, until the anger has passed by” (Isaiah 26:20). bAnd it says: “Outside the sword will bereave, and in the chambers terror”(Deuteronomy 32:25).,The Gemara asks: bWhatis the reason for citing the additional verses introduced with the term: bAnd it says?The first verse seems sufficient to teach the principle that one should not emerge from one’s house when there is a plague. The Gemara answers: bAnd if you would saythat bthis matter,the first verse that states that none of you shall go out until morning, applies only bat night, but in the dayone may think that the principle does bnotapply, for this reason the Gemara teaches: bComeand bhear: “Come, my people, enter into your chambers, and shut your doors behind you.” /b, bAnd if you would saythat bthis matterapplies only bwhere there is no fear inside,which explains why it is preferable to remain indoors, bbut where there is fear inside,one might think that bwhen he goes outand bsits among people in general companyit is bbetter,therefore, the Gemara introduces the third verse and says: bComeand bhear: “Outside the sword will bereave, and in the chambers terror.”This means that balthough there is terror in the chambers, outside the sword will bereave,so it is safer to remain indoors., bAt a timewhen there was a bplague, Rava would close the windowsof his house, bas it is written: “For death is come up into our windows”(Jeremiah 9:20)., bThe Sages taught:If there is bfamine in the city, spread your feet,i.e., leave the city, bas it is statedin the verse: b“And there was a famine in the land; and Abram went down into Egypt to sojourn there”(Genesis 12:10). bAnd it says: “If we say: We will enter into the city, then the famine is in the city, and we shall die there;and if we sit here, we die also, now come, and let us fall unto the host of the Arameans; if they save us alive, we shall live; and if they kill us, we shall but die” (II Kings 7:4)., bWhatis the reason for citing the second verse, introduced with the term: bAnd it says? And if you would saythat bthis matter,the principle of leaving the city, applies only bwhere there is no uncertaintyconcerning ba life-threateningsituation, bbut where there is uncertaintyconcerning ba life-threateningsituation this principle does bnotapply, bcomeand bhear: “Come, and let us fall unto the host of the Arameans; if they save us alive, we shall live;and if they kill us, we shall but die.”, bThe Sages taught:If there is ba plague in the city, a person should not walk in the middle of the road, due tothe fact bthat the Angel of Death walks in the middle of the road, as, sincein Heaven bthey have given him permissionto kill within the city, bhe goes openlyin the middle of the road. By contrast, if there is bpeaceand quiet bin the city, do not walk on the sides of the road, as, sincethe Angel of Death bdoes not have permissionto kill within the city, bhe hideshimself band walkson the side of the road., bThe Sages taught:If there is ba plague in the city, a person should not enter the synagogue alone, as the Angel of Death leaves his utensils there,and for this reason it is a dangerous place. bAnd this matter,the danger in the synagogue, applies only bwhen there are no children learning inthe synagogue, bandthere are bnot tenmen bpraying in it.But if there are children learning or ten men praying there, it is not a dangerous place., bThe Sages taught:If the bdogsin a certain place bare cryingfor no reason, it is a sign that they feel the bAngel of Death has come to the city.If the bdogs are playing,it is a sign that they feel that bElijah the prophet has come to the city. These mattersapply only bif there is no femaledog among them. If there is a female dog nearby, their crying or playing is likely due to her presence.,§ bRav Ami and Rav Asi sat before Rabbi Yitzḥak Nappaḥa.One bSage said toRabbi Yitzḥak Nappaḥa: bLet the Master saywords of ihalakha /i, andthe other bSage said toRabbi Yitzḥak Nappaḥa: bLet the Master saywords of iaggada /i.Rabbi Yitzḥak Nappaḥa bbegan to saywords of iaggadabutone bSage did not let him,so he bbegan to saywords of ihalakhabutthe other bSage did not let him. /b,Rabbi Yitzḥak Nappaḥa bsaid to them: I will relate a parable. To what can this be compared?It can be compared bto a man who has two wives, one young and one old. The youngwife bpulls out his whitehairs, so that her husband will appear younger. bThe oldwife bpulls out his blackhairs so that he will appear older. And it bturns outthat he is bbald from here and from there,i.e., completely bald, due to the actions of both of his wives.,Rabbi Yitzḥak Nappaḥa continued and bsaid to them: If so, I will say to you a matter that is appropriate to both of you,which contains both ihalakhaand iaggada /i. In the verse that states: b“If a fire breaks out, and catches in thorns”(Exodus 22:5), the term b“breaks out”indicates that it breaks out bby itself.Yet, the continuation of the verse states: b“The one who kindled the fire shall pay compensation,”which indicates that he must pay only if the fire spread due to his negligence. The verse can be explained allegorically: bThe Holy One, Blessed be He, saidthat although the fire broke out in the Temple due to the sins of the Jewish people, bit is incumbent upon Me to payrestitution bfor the fire that I kindled. /b, bI,God, bkindled a fire in Zion, as it is stated:“The Lord has accomplished His fury, He has poured out His fierce anger; band He has kindled a fire in Zion, which has devoured its foundations”(Lamentations 4:11). bAnd I will build it with firein the bfuture, as it is stated: “For I,says the Lord, bwill be for her a wall of fire round about; and I will be the glory in her midst”(Zechariah 2:9).,There is ba ihalakha /ithat can be learned from the verse in Exodus, as bthe verse begins with damagecaused through one’s bproperty:“If a fire breaks out,” band concludes with damagecaused by bone’s body:“The one who kindled the fire.” This indicates that when damage is caused by fire, it is considered as though the person who kindled the fire caused the damage directly with his body. That serves bto say to youthat the liability for bhis firedamage is bdue toits similarity to bhis arrows.Just as one who shoots an arrow and causes damage is liable because the damage was caused directly through his action, so too, one who kindles a fire that causes damage is liable because it is considered as though the damage were caused directly by his actions.,§ The Gemara continues with another statement of iaggadaon a related topic: The verse states: b“And David longed, and said: Oh, that one would give me water to drink of the well of Bethlehem, which is by the gate! And the three mighty men broke through the host of the Philistines, and drew water out of the well of Bethlehem, that was by the gate,and took it, and brought it to David; but he would not drink it, but poured it out to the Lord” (II Samuel 23:15–16). The Sages understood that David was not simply asking for water, but was using the term as a metaphor referring to Torah, and he was raising a halakhic dilemma., bWhat is the dilemmathat David bis raising? Rava saysthat bRav Naḥman says: He was askingabout the ihalakhawith regard to ba concealedarticle damaged by ba fire.He wanted to know whether the ihalakhais bin accordance withthe opinion of bRabbi Yehuda,who holds that one is liable to pay for such damage, or bwhetherthe ihalakhais bin accordance withthe opinion of bthe Rabbis,who hold that one is exempt from liability for damage by fire to concealed articles. bAndthe Sages in Bethlehem banswered him what they answered him. /b, bRav Huna stateda different explanation of the verse: bThere were stacks of barley belonging to Jews in which the Philistines were hiding, andDavid wanted to burn down the stacks to kill the Philistines and save his own life. bHe raised the dilemma: What isthe ihalakha /i? Is it permitted bto save oneselfby destroying bthe property of another? /b, bThey sentthe following answer bto him: It is prohibited to save oneselfby destroying bthe property of another. But you are king, and a king may breach the fenceof an individual bin order to form a path for himself, and none may protest hisaction, i.e., the normal ihalakhotof damage do not apply to you since you are king., bThe Rabbis, and some saythat it was bRabba bar Mari,give an alternative explanation of the dilemma and bsaid: The stacks of barley belonged to Jews, andthere were bstacks of lentils belonging to the Philistines.David needed barley to feed his animals. bAndDavid braised thefollowing bdilemma: What isthe ihalakha /i? I know that I may take the lentils belonging to a gentile to feed my animals, but is it permitted bto take a stack of barleybelonging to ba Jew, to place before one’s animalfor it to consume, bwith the intent to paythe owner of the barley with the bstacks of lentils belonging to the Philistines? /b,The Sages of Bethlehem bsentthe following reply bto him: “If the wicked restore the pledge, give back that which he had taken by robbery,walk in the statutes of life, committing no iniquity; he shall surely live, he shall not die” (Ezekiel 33:15). This verse teaches that beven thoughthe robber brepaysthe value of the bstolen item, heis nevertheless considered to be bwicked,and is described as such in the verse, and a commoner would not be allowed to act as you asked. bBut you are king, and a king may breach the fenceof an individual bin order to form a path for himself, and none may protest hisaction.,The Gemara discusses the different explanations: bGranted, according to the one who saysthat David was asking whether he could take the stacks of barley and bexchangethem, i.e., repay the owners of the barley, with stacks of lentils, bthis is as it is writtenin bone verse:“And the Philistines were gathered together into a troop, bwhere was a plot of ground full of lentils;and the people fled from the Philistines” (II Samuel 23:11), band it is writtenin boneother bverse:“He was with David at Pas Dammim, and there the Philistines were gathered together to battle, bwhere was a plot of ground full of barley;and the people fled from before the Philistines” (I Chronicles 11:13). This apparent contradiction can be reconciled by saying that there were two fields, one of barley and one of lentils., bBut according toRav Huna, bthe one who saysthat David’s question was asked because he wanted bto burnthe stacks of barley, for bwhatpurpose bdoes he require these two verses?How does he explain this contradiction? Rav Huna could have bsaid to you that there were also stacks of lentils belonging to Jews, inside which the Philistines were hiding. /b, bGranted, according to the one who saysthat David asked his question because he wanted bto burnthe stacks, bthis is as it is writ-tenin the following verse with regard to David: b“But he stood in the midst of the plot, and saved it,and slew the Philistines; and the Lord performed a great victory” (II Samuel 23:12). bBut according to the one who saysthat David’s question was asked bwith regard to exchangingthe lentils for the barley, bwhatis the meaning of the phrase: b“And saved it”? /b,The Rabbis answer that David saved it in bthat he did not permit them to exchangethe value of the barley with the lentils., bGranted,according to both of bthese twoopinions, bthis is as it is writtenin btwodistinct bverses,one describing the field of lentils and one describing the field of barley. |
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20. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
| 106a. מחליף ושרשיו מרובין ואפילו כל רוחות שבעולם באות ונושבות בו אין מזיזות אותו ממקומו אלא הוא הולך ובא עמהן כיון שדוממו הרוחות עמד קנה במקומו,אבל בלעם הרשע ברכן בארז מה ארז זה אינו עומד במקום מים ושרשיו מועטין ואין גזעו מחליף אפילו כל הרוחות שבעולם באות ונושבות בו אין מזיזות אותו ממקומו כיון שנשבה בו רוח דרומית מיד עוקרתו והופכתו על פניו ולא עוד אלא שזכה קנה ליטול ממנו קולמוס לכתוב ממנו ס"ת נביאים וכתובים,(במדבר כד, כא) וירא את הקיני וישא משלו אמר לו בלעם ליתרו קיני לא היית עמנו באותה עצה מי הושיבך אצל איתני עולם,והיינו דא"ר חייא בר אבא א"ר סימאי שלשה היו באותה עצה אלו הן בלעם איוב ויתרו בלעם שיעץ נהרג איוב ששתק נידון ביסורין ויתרו שברח זכו בני בניו לישב בלשכת הגזית שנאמר (דברי הימים א ב, נה) ומשפחות סופרים יושבי יעבץ תרעתים שמעתים סוכתים המה הקינים הבאים מחמת אבי בית רכב וכתיב (שופטים א, טז) ובני קיני חותן משה עלו מעיר התמרים,(במדבר כד, כג) וישא משלו ויאמר אוי מי יחיה משמו אל (אמר רשב"ל אוי מי שמחיה עצמו בשם אל) א"ר יוחנן אוי לה לאומה שתמצא בשעה שהקב"ה עושה פדיון לבניו מי מטיל כסותו בין לביא ללביאה בשעה שנזקקין זה עם זה,(במדבר כד, כד) וצים מיד כתים אמר רב ליבון אספיר (במדבר כד, כד) וענו אשור וענו עבר עד אשור קטלי מיקטל מכאן ואילך משעבדי שיעבודי,(במדבר כד, יד) הנני הולך לעמי לכה איעצך אשר יעשה העם הזה לעמך עמך לעם הזה מיבעי ליה א"ר אבא בר כהנא כאדם שמקלל את עצמו ותולה קללתו באחרים,אמר להם אלהיהם של אלו שונא זימה הוא והם מתאוים לכלי פשתן בוא ואשיאך עצה עשה להן קלעים והושיב בהן זונות זקינה מבחוץ וילדה מבפנים וימכרו להן כלי פשתן,עשה להן קלעים מהר שלג עד בית הישימות והושיב בהן זונות זקינה מבחוץ וילדה מבפנים ובשעה שישראל אוכלין ושותין ושמחין ויוצאין לטייל בשוק אומרת לו הזקינה אי אתה מבקש כלי פשתן זקינה אומרת לו בשוה וילדה אומרת לו בפחות שתים ושלש פעמים,ואח"כ אומרת לו הרי את כבן בית שב ברור לעצמך וצרצורי של יין עמוני מונח אצלה ועדיין לא נאסר (יין של עמוני ולא) יין של נכרים אמרה לו רצונך שתשתה כוס של יין כיון ששתה בער בו,אמר לה השמיעי לי הוציאה יראתה מתוך חיקה אמרה לו עבוד לזה אמר לה הלא יהודי אני אמרה לו ומה איכפת לך כלום מבקשים ממך אלא פיעור [והוא אינו יודע שעבודתה בכך] ולא עוד אלא שאיני מנחתך עד שתכפור בתורת משה רבך שנא' (הושע ט, י) המה באו בעל פעור וינזרו לבשת ויהיו שקוצים באהבם,(במדבר כה, א) וישב ישראל בשטים ר"א אומר שטים שמה רבי יהושע אומר שנתעסקו בדברי שטות,ותקראן לעם לזבחי אלהיהן רבי אלעזר אומר ערומות פגעו בהן רבי יהושע אומר שנעשו כולן בעלי קריין,מאי לשון רפידים רבי אליעזר אומר רפידים שמה רבי יהושע אומר שריפו עצמן מדברי תורה שנאמר (ירמיהו מז, ג) לא הפנו אבות אל בנים מרפיון ידים,אמר רבי יוחנן כל מקום שנאמר וישב אינו אלא לשון צער שנא' (במדבר כה, א) וישב ישראל בשטים ויחל העם לזנות אל בנות מואב (בראשית לז, א) וישב יעקב בארץ מגורי אביו בארץ כנען ויבא יוסף את דבתם רעה אל אביהם ונאמר (בראשית מז, כז) וישב ישראל בארץ גשן ויקרבו ימי ישראל למות (מלכים א ה, ה) וישב יהודה וישראל לבטח איש תחת גפנו ותחת תאנתו (מלכים א יא, יד) ויקם ה' שטן לשלמה את הדד האדומי מזרע המלך הוא באדום,(במדבר לא, ח) ואת מלכי מדין הרגו על חלליהם וגו' את בלעם בן בעור הרגו בחרב בלעם מאי בעי התם א"ר יוחנן שהלך ליטול שכר עשרים וארבעה אלף [שהפיל מישראל] אמר מר זוטרא בר טוביה אמר רב היינו דאמרי אינשי גמלא אזלא למיבעי קרני אודני דהוו ליה גזיזן מיניה,(יהושע יג, כב) ואת בלעם בן בעור הקוסם קוסם נביא הוא א"ר יוחנן בתחלה נביא ולבסוף קוסם אמר רב פפא היינו דאמרי אינשי מסגני ושילטי הואי אייזן לגברי נגרי | 106a. breplenishesitself, as if it is cut another grows, band its roots are numerous. And even if all the winds that are in the world come and gust against it, they do not move it from its placeand uproot it. bRather, it goes and comes withthe winds. And bonce the winds subside the reed remains in its place. /b, bBut Balaam the wicked blessed them with a cedar.There is an aspect of curse in that blessing, as he was saying they will be bjust like a cedarthat bdoes not stand in a placenear bwater, and its roots are fewrelative to its height, band its trunk does not replenishitself, as if it is cut it does not grow back. And bevenif ball the winds that are in the world come and gust against it, they do not move it from its placeand uproot it; but bonce a southern wind gusts it immediately uprootsthe cedar band overturns it on its face. Moreover,it is bthe reed that was privileged tohave ba quill [ ikulmos /i] taken from it to write scrolls of Torah, Prophets, and Writings.Therefore, the curse of Ahijah is better than the blessing of Balaam.,§ It is stated with regard to Balaam: b“And he looked at the Kenite and he took up his parableand said: Though firm is your dwelling place, and though your nest be set in rock” (Numbers 24:21). bBalaam said to Yitro: Kenite,were byou not in Egypt with us in that counselto drown the newborn males of Israel? bWho placed you alongside the mighty of the world? /b,The Gemara comments: bAnd that is what Rabbi Ḥiyya bar Abba saysthat bRabbi Simai says: Three wereassociates bin that counsel, and they are: Balaam, Job, and Yitro. Balaam, who advisedto drown the newborn males, bwas killed. Job, who was silentand was reluctant to express his opinion, bwas sentenced tosuffer bafflictions. And Yitro, who fledafter he disagreed with that counsel and Pharaoh sought to kill him, bhis descendants were privileged to sitas scribes in session with the Sanhedrin bin the Chamber of Hewn Stone, as it is stated: “And the families of the scribes who dwelt in Jabez; the Tirathites, the Shimeathites, the Sucathites. These were the Kenites who came of Hammath the father of the house of Rechab”(I Chronicles 2:55). bAnd it is written therewith regard to the identity of the Kenites: b“And the children of the Kenite, Moses’ father-in-law, went up from the city of the palm trees”(Judges 1:16).,With regard to the verse: b“And he took up his parable, and said: Alas, he who lives from what God has appointed him”(Numbers 24:23), bRabbi Shimon ben Lakish says: Woe unto one who sustains himselfin an indulgent manner bin the name of God,i.e., Balaam, whose livelihood was from speaking in the name of God. bRabbi Yoḥa says: Woe unto the nation that will be foundhindering the Jewish people bat the time when the Holy One, Blessed be He, redeems His children. Who places his garment between a male lion and a female lion when they are mating?One who does so will certainly die.,With regard to the verse: b“And ships come from the coast of Kittim”(Numbers 24:24), bRav says:This is bthe Roman legion [ ilibbun aspir /i]that will attack Assyria. b“And they shall afflict Assyria, and they shall afflict Eber”(Numbers 24:24). bBeforethey reach bAssyria they will killthe Jewish people; bfrom thatpoint bforward they will enslave themand not kill them.,§ Balaam said to Balak: b“Behold, I go to my people; come therefore, and I shall advise you what this people shall do to your people”(Numbers 24:14). Ostensibly, bhe should havesaid: What byour peopleshall do bto this people. Rabbi Abba bar Kahana says:Balaam spoke blike a person who curses himselfbut does not wish to utter so awful a matter bandinstead bascribes his curse totake effect on bothers. /b,Balaam bsaid to them: The God of theseJewish people bdespises lewdness, and they desire linen garments,as they have no new garments; bcome, and I will give you advice. Make for themenclosures using wall bhangings and seat prostitutes in them,with ban old woman outsidethe enclosure band a young woman inside, andhave the women bsell them linen garments. /b,Balak bmade for themenclosures using wall bhangings from the snow mountain,the Ḥermon, buntil Beit HaYeshimot, and he sat prostitutes in them,with ban old woman outside and a young woman on the inside. And at the time when Jewish people were eating and drinking and were glad and going out to stroll in the marketplace, the old woman would say toa Jew: bAren’t you seeking linen garments?He would enter the enclosure and ask the price, bthe old woman would quote hima price bequalto its value, band the young woman would quote hima price blessthan its value. That scenario would repeat itself btwo or three times. /b, bAnd thereafter she would say to him: You are like a member of our household, sitand bchoose for yourselfthe merchandise that you want. bAnd a jug of Ammonite wine was placed near her, andneither bAmmonite wine nor gentile wine had been prohibited yetfor Jews. bShe said to him: Is it your wish to drink a cup of wine? Once he drankthe wine, his evil inclination bburned within him. /b, bHethen bsaid to her: Submit to meand engage in intercourse with me. bShethen bremovedthe bidolthat bshe worshipped from her lap and said to him: Worship this. He said to her: Am I not Jewish?I am therefore forbidden from engaging in idol worship. bShe said to him: And what is your concern? We are asking you to do nothing more than defecatein its presence. bBut he does not know that its worshipis conducted bin thatmanner. Once he did so, she said to him: bMoreover, I will not leave you until you deny the Torah of Moses your teacher, as it is stated: “But when they came to Ba’al-Peor they separated themselves to the shameful item; and they became detestable like that which they loved”(Hosea 9:10). They devoted themselves to the disgrace of defecation, and detested the name of God.,With regard to the verse: b“And Israel dwelt in Shittim”(Numbers 25:1), bRabbi Eliezer says: Shittimis bthe name ofthe place. bRabbi Yehoshua says:It is an allusion to the fact bthat they were engaged in matters of nonsense [ ishetut /i],i.e., prostitution and idol worship.,With regard to the verse: b“And they called [ ivatikrena /i] the people to the offerings of their gods”(Numbers 25:2), bRabbi Eliezer says: Naked women encountered them. Rabbi Yehoshua says: They all became those who experienced a seminal emission [ ikerayin /i]resulting from the lust that they experienced.,Apropos the homiletic interpretation of the names of places, the Gemara asks: bWhatis the connotation of the bterm Rephidim(see Exodus 19:2)? bRabbi Eliezer says: Rephidimis bthe name ofthe place. bRabbi Yehoshua says:It is an allusion to the fact bthat they enfeebled [ irippu /i] themselves with regard toengaging in bmatters of Torah, as it is stated: “The fathers do not look back to their children from feebleness [ irifyon /i] of hands”(Jeremiah 47:3). There too, the connotation of the name is dereliction in the study of Torah., bRabbi Yoḥa says: Everywhere that it is stated: And he dwelt, it is nothing other than an expression of pain,of an impending calamity, bas it is stated: “And Israel dwelt in Shittim, and the people began to commit harlotry with the daughters of Moab”(Numbers 25:1). It is stated: b“And Jacob dwelt in the land where his father had sojourned in the land of Canaan”(Genesis 37:1), and it is stated thereafter: b“And Joseph brought evil report of them to his father”(Genesis 37:2), which led to the sale of Joseph. bAnd it is stated: “And Israel dweltin the land of Egypt bin the land of Goshen”(Genesis 47:27), and it is stated thereafter: b“And the time drew near that Israel was to die”(Genesis 47:29). It is stated: b“And Judah and Israel dwelt safely, every man under his vine and under his fig tree”(I Kings 5:5), and it is stated thereafter: b“And the Lord raised up an adversary to Solomon, Hadad the Edomite; he was of the king’s seed in Edom”(I Kings 11:14).,§ With regard to Balaam, it is stated: b“And they slew the kings of Midian, with the rest of their slain…And Balaam, son of Beor, they slew with the sword”(Numbers 31:8). The Gemara asks: bBalaam, what did he seek there;what was his role in that war? He lived in Aram. bRabbi Yoḥa says: He went to collect payment for twenty-four thousandmembers bof the Jewish people, whom he felledwith his advice. bMar Zutra bar Toviya saysthat bRav saysthat bthisis in accordance with the adage bthat people say: A camel goes to seek hornsand bthe ears that it had are severed from it.Not only was Balaam unsuccessful in collecting his fee, he also lost his life.,It is stated: b“And Balaam, son of Beor, the diviner,did the children of Israel slay with the sword among the rest of their slain” (Joshua 13:22). The Gemara asks: Was he ba diviner? He is a prophet. Rabbi Yoḥa says: Initiallyhe was ba prophet, but ultimately,he lost his capacity for prophecy and remained merely ba diviner. Rav Pappa saysthat bthisis in accordance with the adage bthat people say:This woman bwasdescended bfrom princes and rulers,and bwas licentious with carpenters. /b |
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21. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE)
| 20a. ועכשיו ירדו גשמים נכנס לבית המרחץ בשמחה עד שהאדון נכנס בשמחתו לבית המרחץ נקדימון נכנס לבית המקדש כשהוא עצב נתעטף ועמד בתפלה,אמר לפניו רבונו של עולם גלוי וידוע לפניך שלא לכבודי עשיתי ולא לכבוד בית אבא עשיתי אלא לכבודך עשיתי שיהו מים מצויין לעולי רגלים מיד נתקשרו שמים בעבים וירדו גשמים עד שנתמלאו שתים עשרה מעינות מים והותירו,עד שיצא אדון מבית המרחץ נקדימון בן גוריון יצא מבית המקדש כשפגעו זה בזה אמר לו תן לי דמי מים יותר שיש לי בידך אמר לו יודע אני שלא הרעיש הקב"ה את עולמו אלא בשבילך אלא עדיין יש לי פתחון פה עליך שאוציא ממך את מעותיי שכבר שקעה חמה וגשמים ברשותי ירדו,חזר ונכנס לבית המקדש נתעטף ועמד בתפלה ואמר לפניו רבונו של עולם הודע שיש לך אהובים בעולמך מיד נתפזרו העבים וזרחה החמה באותה שעה אמר לו האדון אילו לא נקדרה החמה היה לי פתחון פה עליך שאוציא ממך מעותיי תנא לא נקדימון שמו אלא בוני שמו ולמה נקרא שמו נקדימון שנקדרה חמה בעבורו,תנו רבנן שלשה נקדמה להם חמה בעבורן משה ויהושע ונקדימון בן גוריון בשלמא נקדימון בן גוריון גמרא יהושע נמי קרא דכתיב (יהושע י, יג) וידם השמש וירח עמד וגו' אלא משה מנלן,אמר רבי אלעזר אתיא אחל אחל כתיב הכא (דברים ב, כה) אחל תת פחדך וכתיב התם (יהושע ג, ז) אחל גדלך,רבי שמואל בר נחמני אמר אתיא תת תת כתיב הכא אחל תת פחדך וכתיב התם (יהושע י, יב) ביום תת ה' את האמרי,רבי יוחנן אמר אתיא מגופיה דקרא (דברים ב, כה) אשר ישמעון שמעך ורגזו וחלו מפניך אימתי רגזו וחלו מפניך בשעה שנקדמה לו חמה למשה:,וכן עיר שלא ירדו עליה גשמים כו': אמר רב יהודה אמר רב ושתיהן לקללה,(איכה א, יז) היתה ירושלם לנדה ביניהם אמר רב יהודה אמר רב לברכה כנדה מה נדה יש לה היתר אף ירושלים יש לה תקנה,(איכה א, א) היתה כאלמנה אמר רב יהודה לברכה כאלמנה ולא אלמנה ממש אלא כאשה שהלך בעלה למדינת הים ודעתו לחזור עליה,(מלאכי ב, ט) וגם אני נתתי אתכם נבזים ושפלים אמר רב יהודה לברכה דלא מוקמי מינן לא רישי נהרי ולא גזיריפטי,(מלכים א יד, טו) והכה ה' את ישראל כאשר ינוד הקנה במים אמר רב יהודה אמר רב לברכה דאמר רבי שמואל בר נחמני אמר רבי יונתן מאי דכתיב (משלי כז, ו) נאמנים פצעי אוהב ונעתרות נשיקות שונא טובה קללה שקילל אחיה השילוני את ישראל יותר מברכה שבירכן בלעם הרשע,אחיה השילוני קללן בקנה אמר להם לישראל והכה ה' את ישראל כאשר ינוד הקנה מה קנה זה עומד במקום מים וגזעו מחליף ושרשיו מרובין ואפילו כל הרוחות שבעולם באות ונושבות בו אין מזיזות אותו ממקומו אלא הולך ובא עמהן דממו הרוחות עמד הקנה במקומו,אבל בלעם הרשע בירכן בארז שנאמר (במדבר כד, ו) כארזים (עלי מים) מה ארז זה אינו עומד במקום מים ואין גזעו מחליף ואין שרשיו מרובין אפילו כל הרוחות שבעולם נושבות בו אין מזיזות אותו ממקומו כיון שנשבה בו רוח דרומית עוקרתו והופכתו על פניו ולא עוד אלא שזכה קנה ליטול הימנו קולמוס לכתוב בו ספר תורה נביאים וכתובים,תנו רבנן לעולם יהא אדם רך כקנה ואל יהא קשה כארז מעשה שבא רבי אלעזר (בן ר') שמעון ממגדל גדור מבית רבו והיה רכוב על החמור ומטייל על שפת נהר ושמח שמחה גדולה והיתה דעתו גסה עליו מפני שלמד תורה הרבה | 20a. band now it will rain? He entered the bathhouse ina state of bjoy,anticipating the large sum of money he was about to receive. bAs the master entered the bathhouse in his joy, Nakdimon entered the Temple ina state of bsadness. He wrapped himselfin his prayer shawl band stood in prayer. /b, bHe said beforeGod: bMaster of the Universe, it is revealed and known before You that I did not act for my own honor, nor did I act for the honor of my father’s house. Rather, I acted for Your honor, so that there should be water for the Festival pilgrims. Immediately the sky became overcast and rain fell until the twelve cisterns were filled with water, andthere was even more water, so that bthey overflowed. /b, bAs the master left the bathhouse, Nakdimon ben Guryon left the Temple. When they met one another,Nakdimon bsaid to him: Give methe bmoney you owe mefor bthe extra wateryou received. The official bsaid to him: I know that the Holy One, Blessed be He, has shaken His world and caused rain to fall only for you. However, I still maintain a claim against you,by bwhich I canlegally btake my coins from you, asyou did not pay me on the agreed date, bfor the sun had already set, andtherefore bthe rain fell onto my property. /b,Nakdimon bwent back and entered the Temple, wrapped himselfin his prayer shawl, band stood in prayer. He said beforeGod: bMaster of the Universe, let it be known that You have beloved ones in Your world. Immediately, the clouds scattered and the sun shined. At that time, the master said to him: If the sun had not broken throughthe clouds, bI would havehad a claim bagainst you,by bwhich I couldhave btaken my coins from you.A Sage btaught: Nakdimon was not hisreal bname; rather his name was Buni. And why washe bcalled Nakdimon? Because the sun broke through [ inikdera /i] for him. /b, bThe Sages taught:With regard to bthreepeople, bthe sun broke throughand shone at an irregular time bfor their sake: Moses, Joshua, and Nakdimon ben Guryon.The Gemara asks: bGranted,the case of bNakdimon ben Guryonis known by the aforementioned btradition. The case of Joshua toois derived from ba verse, as it is written: “And the sun stood still, and the moon stayeduntil the people had avenged themselves upon their enemies” (Joshua 10:13). bHowever, from where do wederive that the sun shined in a supernatural way for bMoses? /b, bRabbi Elazar said:It is bderivedby verbal analogy between b“I will begin”and b“I will begin.” Here,with regard to Moses, bit is written:“This day bI will begin to put the dread of youand the fear of you upon the peoples that are under all the whole heaven” (Deuteronomy 2:25). bAnd there,with regard to Joshua, bit is written:“On this day bI will begin to magnify youin the sight of all Israel, that they may know that just as I was with Moses, so I will be with you” (Joshua 3:7). The repeated use of the phrase “I will begin” indicates that all the miracles performed for Joshua were also performed for Moses., bRabbi Shmuel bar Naḥmani said:The fact that the sun stood still for Moses is bderivedby a different verbal analogy, between the terms b“put”and b“put.” Here,with regard to Moses, bit is written: “I will begin to put the dread of you”(Deuteronomy 2:25). bAnd there,with regard to Joshua, bis it written:“Then Joshua spoke to the Lord, bon the day when the Lord put the Amoritesbefore the children of Israel, and he said in the sight of Israel: Sun, stand still upon Gibeon, and you, moon, in the valley of Aijalon” (Joshua 10:12)., bRabbi Yoḥa said:This idea is bderived from the verse itself,as it says with regard to Moses: “This day I will begin to put the dread of you and the fear of you upon the peoples that are under all the whole heaven, bwho, when they hear the report of you, shall tremble, and be in anguish due to you”(Deuteronomy 2:25). bWhendid the nations of the world btremble andwhen were they bin anguish due to you? When the sun broke through for Moses. /b,§ The mishna taught: bAnd likewise,if there is a particular bcity upon which it did not rain,while the surrounding area did receive rain, this is considered a divine curse, as it is written: “And I will cause it to rain on one city, but on one city I will not cause it to rain, one portion will be rained upon, and the portion upon which it did not rain shall wither” (Amos 4:7). bRav Yehuda saidthat bRav said: And both ofthe cities are faced bwith a curse,as one city suffers from drought while the other is afflicted with destructive storms.,This statement reverses the plain meaning of a verse. The Gemara provides other interpretations that Rav Yehuda attributed to Rav, which also run contrary to the simple meaning of a verse. b“Jerusalem among them was a like a menstruating woman”(Lamentations 1:17). bRav Yehuda saidthat bRav said:Although the simple meaning of this verse is a curse, it can also be understood bas a blessing.Jerusalem was blike a menstruating woman: Just as a menstruating womanwill become bpermittedto her husband after the conclusion of her days of ritual impurity, bso too, Jerusalemwill be brepairedfrom its destruction.,Similarly, with regard to the verse: b“How she has become like a widow”(Lamentations 1:1), bRav Yehuda said:This too is bfor a blessing.The verse states that Jerusalem is blike a widow, but is not an actual widow. Rather,Jerusalem is blike a woman whose husband has gone to a country overseas.Without her husband by her side she is likened to a widow, bandyet bhe intends to return to her. /b,The same manner of explanation is provided for the verse: b“Therefore I have also made you contemptible and base”(Malachi 2:9). bRav Yehuda said:This too can be interpreted bas a blessing, asmeaning that the nations view us as lowly, but nevertheless, they do not assign us unpleasant jobs. bThey do notappoint bfrom us either river officials or government officials [ igeziripatei /i]. /b,The prophet Ahijah the Shilonite cursed Israel in the following terms: b“For the Lord will smite Israel as a reed is shaken in the water”(I Kings 14:15). bRav Yehuda saidthat bRav said:This too is bfor a blessing, as Rabbi Shmuel bar Naḥmani saidthat bRabbi Yonatan said: What isthe meaning of that bwhich is written: “Faithful are the wounds of a friend, but the kisses of an enemy are deceitful”(Proverbs 27:6)? bThe curse with which Ahijah the Shilonite cursed the Jewish people is moreeffective bthan the blessing with which Balaam the wicked blessed them. /b,Rabbi Yoḥa elaborates: bAhijah the Shilonite cursedthe Jewish people bbycomparing them to ba reed: “For the Lord will smite Israel as a reed is shaken in the water.”Although it seems to be a curse, this verse is actually a blessing. bJust as this reed stands in a place of water, and its shoots replenishthemselves when cut, band its roots are numerousfor a plant of its size, band even if all the winds in the world come and blow against it, they cannot move it from its place, rather, it sways with themuntil bthe winds subside, and the reedstill bstands in its place,the same applies to the Jewish people. After all the difficulties that they endure, they will ultimately survive and return home., bHowever, Balaam the wicked blessedthe Jews bbycomparing them to ba cedar, as it is stated: “As cedars beside the waters”(Numbers 24:6). bJust as this cedar does not stand in a place of water, and its shoots do not replenishthemselves, band its roots are not numerous,Balaam wished that the same should apply to the Jewish people. Furthermore, while it is true that bevenif ball the winds in the world blowagainst bit they will not move it from its place, once the southern wind blowsagainst bit, it uprootsthe cedar band turns it on its face. And not only that, butthe breed meritedthat ba quill [ ikulmos /i] is taken from it to write with it a Torah scroll, the Prophets, and the Writings.Evidently, the curse comparing Israel to a reed is better than the blessing likening them to a cedar., bThe Sagesfurther btaughtin praise of the reed: bA person should always be soft like a reed, and he should not be stiff like a cedar. An incidentoccurred in bwhich Rabbi Elazar, son of Rabbi Shimon, came from Migdal Gedor, from his rabbi’s house, and he was riding on a donkey and strolling on the bank of the river. And he was very happy, and his head was swollen with pride because he had studied much Torah. /b |
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22. Porphyry, Letter To Marcella, 21 (3rd cent. CE - 4th cent. CE)
| 21. But wheresoever forgetfulness of God shall enter in, there must the evil spirit dwell. For the soul is a dwelling-place, as thou hast learnt, either of gods or of evil spirits. If the gods are present, it will do what is good both in word and in deed; |43 but if it has welcomed in the evil guest, it does all things in wickedness. Whensoever then thou beholdest a man doing or rejoicing in that which is evil, know that he has denied God in his heart and is the dwelling-place of an evil spirit. They who believe that God exists and governs all things have this reward of their knowledge and firm faith: they have learnt that God has forethought for all things, and that there exist angels, divine and good spirits, who behold all that is done, and from whose notice we cannot escape. Being persuaded that this is so, they are careful not to fall in their life, keeping before their eyes the constant presence of the gods whence they cannot escape. They have attained to a wise mode of life, and know the gods and are known by them. |
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23. Anon., 4 Ezra, 14.34-14.35
| 14.34. If you, then, will rule over your minds and discipline your hearts, you shall be kept alive, and after death you shall obtain mercy. 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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