1. Hebrew Bible, Deuteronomy, 8.2, 9.16, 17.20, 27.5, 28.15, 32.43 (9th cent. BCE - 3rd cent. BCE)
| 8.2. כַּגּוֹיִם אֲשֶׁר יְהוָה מַאֲבִיד מִפְּנֵיכֶם כֵּן תֹאבֵדוּן עֵקֶב לֹא תִשְׁמְעוּן בְּקוֹל יְהוָה אֱלֹהֵיכֶם׃ 8.2. וְזָכַרְתָּ אֶת־כָּל־הַדֶּרֶךְ אֲשֶׁר הֹלִיכֲךָ יְהוָה אֱלֹהֶיךָ זֶה אַרְבָּעִים שָׁנָה בַּמִּדְבָּר לְמַעַן עַנֹּתְךָ לְנַסֹּתְךָ לָדַעַת אֶת־אֲשֶׁר בִּלְבָבְךָ הֲתִשְׁמֹר מצותו [מִצְוֺתָיו] אִם־לֹא׃ 9.16. וָאֵרֶא וְהִנֵּה חֲטָאתֶם לַיהוָה אֱלֹהֵיכֶם עֲשִׂיתֶם לָכֶם עֵגֶל מַסֵּכָה סַרְתֶּם מַהֵר מִן־הַדֶּרֶךְ אֲשֶׁר־צִוָּה יְהוָה אֶתְכֶם׃ 27.5. וּבָנִיתָ שָּׁם מִזְבֵּחַ לַיהוָה אֱלֹהֶיךָ מִזְבַּח אֲבָנִים לֹא־תָנִיף עֲלֵיהֶם בַּרְזֶל׃ 28.15. וְהָיָה אִם־לֹא תִשְׁמַע בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־מִצְוֺתָיו וְחֻקֹּתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם וּבָאוּ עָלֶיךָ כָּל־הַקְּלָלוֹת הָאֵלֶּה וְהִשִּׂיגוּךָ׃ 32.43. הַרְנִינוּ גוֹיִם עַמּוֹ כִּי דַם־עֲבָדָיו יִקּוֹם וְנָקָם יָשִׁיב לְצָרָיו וְכִפֶּר אַדְמָתוֹ עַמּוֹ׃ | 8.2. And thou shalt remember all the way which the LORD thy God hath led thee these forty years in the wilderness, that He might afflict thee, to prove thee, to know what was in thy heart, whether thou wouldest keep His commandments, or no." 9.16. And I looked, and, behold, ye had sinned against the LORD your God; ye had made you a molten calf; ye had turned aside quickly out of the way which the LORD had commanded you." 17.20. that his heart be not lifted up above his brethren, and that he turn not aside from the commandment, to the right hand, or to the left; to the end that he may prolong his days in his kingdom, he and his children, in the midst of Israel." 27.5. And there shalt thou build an altar unto the LORD thy God, an altar of stones; thou shalt lift up no iron tool upon them." 28.15. But it shall come to pass, if thou wilt not hearken unto the voice of the LORD thy God, to observe to do all His commandments and His statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee." 32.43. Sing aloud, O ye nations, of His people; For He doth avenge the blood of His servants, And doth render vengeance to His adversaries, And doth make expiation for the land of His people." |
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2. Hebrew Bible, Esther, 7.10, 8.7 (9th cent. BCE - 3rd cent. BCE)
| 8.7. וַיֹּאמֶר הַמֶּלֶךְ אֲחַשְׁוֵרֹשׁ לְאֶסְתֵּר הַמַּלְכָּה וּלְמָרְדֳּכַי הַיְּהוּדִי הִנֵּה בֵית־הָמָן נָתַתִּי לְאֶסְתֵּר וְאֹתוֹ תָּלוּ עַל־הָעֵץ עַל אֲשֶׁר־שָׁלַח יָדוֹ ביהודיים [בַּיְּהוּדִים׃] | 7.10. So they hanged Haman on the gallows that he had prepared for Mordecai. Then was the king’s wrath assuaged." 8.7. Then the king Ahasuerus said unto Esther the queen and to Mordecai the Jew: ‘Behold, I have given Esther the house of Haman, and him they have hanged upon the gallows, because he laid his hand upon the Jews." |
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3. Hebrew Bible, Exodus, 8.18, 15.6-15.7, 15.9, 15.12, 15.17, 27.2 (9th cent. BCE - 3rd cent. BCE)
| 8.18. וְהִפְלֵיתִי בַיּוֹם הַהוּא אֶת־אֶרֶץ גֹּשֶׁן אֲשֶׁר עַמִּי עֹמֵד עָלֶיהָ לְבִלְתִּי הֱיוֹת־שָׁם עָרֹב לְמַעַן תֵּדַע כִּי אֲנִי יְהוָה בְּקֶרֶב הָאָרֶץ׃ 15.6. יְמִינְךָ יְהוָה נֶאְדָּרִי בַּכֹּחַ יְמִינְךָ יְהוָה תִּרְעַץ אוֹיֵב׃ 15.7. וּבְרֹב גְּאוֹנְךָ תַּהֲרֹס קָמֶיךָ תְּשַׁלַּח חֲרֹנְךָ יֹאכְלֵמוֹ כַּקַּשׁ׃ 15.9. אָמַר אוֹיֵב אֶרְדֹּף אַשִּׂיג אֲחַלֵּק שָׁלָל תִּמְלָאֵמוֹ נַפְשִׁי אָרִיק חַרְבִּי תּוֹרִישֵׁמוֹ יָדִי׃ 15.12. נָטִיתָ יְמִינְךָ תִּבְלָעֵמוֹ אָרֶץ׃ 15.17. תְּבִאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְהוָה מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ׃ 27.2. וְאַתָּה תְּצַוֶּה אֶת־בְּנֵי יִשְׂרָאֵל וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ כָּתִית לַמָּאוֹר לְהַעֲלֹת נֵר תָּמִיד׃ 27.2. וְעָשִׂיתָ קַרְנֹתָיו עַל אַרְבַּע פִּנֹּתָיו מִמֶּנּוּ תִּהְיֶיןָ קַרְנֹתָיו וְצִפִּיתָ אֹתוֹ נְחֹשֶׁת׃ | 8.18. And I will set apart in that day the land of Goshen, in which My people dwell, that no swarms of flies shall be there; to the end that thou mayest know that I am the LORD in the midst of the earth." 15.6. Thy right hand, O LORD, glorious in power, Thy right hand, O LORD, dasheth in pieces the enemy." 15.7. And in the greatness of Thine excellency Thou overthrowest them that rise up against Thee; Thou sendest forth Thy wrath, it consumeth them as stubble." 15.9. The enemy said: ‘I will pursue, I will overtake, I will divide the spoil; My lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them.’" 15.12. Thou stretchedst out Thy right hand— The earth swallowed them." 15.17. Thou bringest them in, and plantest them in the mountain of Thine inheritance, The place, O LORD, which Thou hast made for Thee to dwell in, The sanctuary, O Lord, which Thy hands have established." 27.2. And thou shalt make the horns of it upon the four corners thereof; the horns thereof shall be of one piece with it; and thou shalt overlay it with brass." |
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4. Hebrew Bible, Psalms, 44.21, 104.4 (9th cent. BCE - 3rd cent. BCE)
| 44.21. אִם־שָׁכַחְנוּ שֵׁם אֱלֹהֵינוּ וַנִּפְרֹשׂ כַּפֵּינוּ לְאֵל זָר׃ 104.4. עֹשֶׂה מַלְאָכָיו רוּחוֹת מְשָׁרְתָיו אֵשׁ לֹהֵט׃ | 44.21. If we had forgotten the name of our God, or spread forth our hands to a strange god; ." 104.4. Who makest winds Thy messengers, the flaming fire Thy ministers." |
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5. Hebrew Bible, 1 Kings, 2.28 (8th cent. BCE - 5th cent. BCE)
| 2.28. וְהַשְּׁמֻעָה בָּאָה עַד־יוֹאָב כִּי יוֹאָב נָטָה אַחֲרֵי אֲדֹנִיָּה וְאַחֲרֵי אַבְשָׁלוֹם לֹא נָטָה וַיָּנָס יוֹאָב אֶל־אֹהֶל יְהוָה וַיַּחֲזֵק בְּקַרְנוֹת הַמִּזְבֵּחַ׃ | 2.28. And the tidings came to Joab; for Joab had turned after Adonijah, though he turned not after Absalom. And Joab fled unto the Tent of the LORD, and caught hold on the horns of the altar." |
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6. Hebrew Bible, 2 Kings, 19.19 (8th cent. BCE - 5th cent. BCE)
| 19.19. וְעַתָּה יְהוָה אֱלֹהֵינוּ הוֹשִׁיעֵנוּ נָא מִיָּדוֹ וְיֵדְעוּ כָּל־מַמְלְכוֹת הָאָרֶץ כִּי אַתָּה יְהוָה אֱלֹהִים לְבַדֶּךָ׃ | 19.19. Now therefore, O LORD our God, save Thou us, I beseech Thee, out of his hand, that all the kingdoms of the earth may know that Thou art the LORD God, even Thou only.’" |
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7. Hebrew Bible, 2 Samuel, 20.10 (8th cent. BCE - 5th cent. BCE)
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8. Hebrew Bible, Amos, 3.15 (8th cent. BCE - 6th cent. BCE)
| 3.15. וְהִכֵּיתִי בֵית־הַחֹרֶף עַל־בֵּית הַקָּיִץ וְאָבְדוּ בָּתֵּי הַשֵּׁן וְסָפוּ בָּתִּים רַבִּים נְאֻם־יְהוָה׃ | 3.15. And I will smite the winter-house with the summer-house; And the houses of ivory shall perish, And the great houses shall have an end, Saith the LORD." |
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9. Hebrew Bible, Isaiah, 11.12, 37.20, 45.3, 49.7 (8th cent. BCE - 5th cent. BCE)
| 11.12. וְנָשָׂא נֵס לַגּוֹיִם וְאָסַף נִדְחֵי יִשְׂרָאֵל וּנְפֻצוֹת יְהוּדָה יְקַבֵּץ מֵאַרְבַּע כַּנְפוֹת הָאָרֶץ׃ 45.3. וְנָתַתִּי לְךָ אוֹצְרוֹת חֹשֶׁךְ וּמַטְמֻנֵי מִסְתָּרִים לְמַעַן תֵּדַע כִּי־אֲנִי יְהוָה הַקּוֹרֵא בְשִׁמְךָ אֱלֹהֵי יִשְׂרָאֵל׃ 49.7. כֹּה אָמַר־יְהוָה גֹּאֵל יִשְׂרָאֵל קְדוֹשׁוֹ לִבְזֹה־נֶפֶשׁ לִמְתָעֵב גּוֹי לְעֶבֶד מֹשְׁלִים מְלָכִים יִרְאוּ וָקָמוּ שָׂרִים וְיִשְׁתַּחֲוּוּ לְמַעַן יְהוָה אֲשֶׁר נֶאֱמָן קְדֹשׁ יִשְׂרָאֵל וַיִּבְחָרֶךָּ׃ | 11.12. And He will set up an ensign for the nations, And will assemble the dispersed of Israel, And gather together the scattered of Judah From the four corners of the earth." 37.20. Now therefore, O LORD our God, save us from his hand, that all the kingdoms of the earth may know that Thou art the LORD, even Thou only.’" 45.3. And I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I am the LORD, who call thee by thy name, even the God of Israel." 49.7. Thus saith the LORD, The Redeemer of Israel, his Holy One, To him who is despised of men, To him who is abhorred of nations, To a servant of rulers: Kings shall see and arise, Princes, and they shall prostrate themselves; Because of the LORD that is faithful, Even the Holy One of Israel, who hath chosen thee." |
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10. Hebrew Bible, Jeremiah, 11.20, 17.10 (8th cent. BCE - 5th cent. BCE)
| 11.20. But, O LORD of hosts, that judgest righteously, That triest the reins and the heart, Let me see Thy vengeance on them; For unto Thee have I revealed my cause." 17.10. I the LORD search the heart, I try the reins, Even to give every man according to his ways, According to the fruit of his doings." |
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11. Aeschylus, Persians, 745-751, 820, 744 (6th cent. BCE - 5th cent. BCE)
| 744. παῖς δʼ ἐμὸς τάδʼ οὐ κατειδὼς ἤνυσεν νέῳ θράσει· | |
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12. Hebrew Bible, 1 Chronicles, 24.31, 28.9 (5th cent. BCE - 3rd cent. BCE)
| 24.31. וַיַּפִּילוּ גַם־הֵם גּוֹרָלוֹת לְעֻמַּת אֲחֵיהֶם בְּנֵי־אַהֲרֹן לִפְנֵי דָוִיד הַמֶּלֶךְ וְצָדוֹק וַאֲחִימֶלֶךְ וְרָאשֵׁי הָאָבוֹת לַכֹּהֲנִים וְלַלְוִיִּם אָבוֹת הָרֹאשׁ לְעֻמַּת אָחִיו הַקָּטָן׃ 28.9. וְאַתָּה שְׁלֹמֹה־בְנִי דַּע אֶת־אֱלֹהֵי אָבִיךָ וְעָבְדֵהוּ בְּלֵב שָׁלֵם וּבְנֶפֶשׁ חֲפֵצָה כִּי כָל־לְבָבוֹת דּוֹרֵשׁ יְהוָה וְכָל־יֵצֶר מַחֲשָׁבוֹת מֵבִין אִם־תִּדְרְשֶׁנּוּ יִמָּצֵא לָךְ וְאִם־תַּעַזְבֶנּוּ יַזְנִיחֲךָ לָעַד׃ | 24.31. These likewise cast lots even as their brethren the sons of Aaron in the presence of David the king, and Zadok, and Ahimelech, and the heads of the fathers’houses of the priests and of the Levites; the fathers’houses of the chief even as those of his younger brother." 28.9. And thou, Solomon my son, know thou the God of thy father, and serve Him with a whole heart and with a willing mind; for the LORD searcheth all hearts, and understandeth all the imaginations of the thoughts; if thou seek Him, He will be found of thee; but if thou forsake Him, He will cast thee off for ever." |
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13. Herodotus, Histories, 7.22, 7.33-7.36 (5th cent. BCE - 5th cent. BCE)
| 7.22. Since those who had earlier attempted to sail around Athos had suffered shipwreck, for about three years preparations had been underway there. Triremes were anchored off Elaeus in the Chersonese; with these for their headquarters, all sorts of men in the army were compelled by whippings to dig a canal, coming by turns to the work; the inhabitants about Athos also dug. ,Bubares son of Megabazus and Artachaees son of Artaeus, both Persians, were the overseers of the workmen. Athos is a great and famous mountain, running out into the sea and inhabited by men. At the mountain's landward end it is in the form of a peninsula, and there is an isthmus about twelve stadia wide; here is a place of level ground or little hills, from the sea by Acanthus to the sea opposite Torone. ,On this isthmus which is at the end of Athos, there stands a Greek town, Sane; there are others situated seaward of Sane and landward of Athos, and the Persian now intended to make them into island and not mainland towns; they are Dion, Olophyxus, Acrothoum, Thyssus, and Cleonae. 7.33. After this he prepared to march to Abydos; meanwhile his men were bridging the Hellespont from Asia to Europe. On the Chersonese, which is on the Hellespont, between the city of Sestus and Madytus there is a broad headland running out into the sea opposite Abydos. It was here that not long afterwards the Athenians, when Xanthippus son of Ariphron was their general, took Artayctes, a Persian and the governor of Sestus, and crucified him alive; he had been in the habit of bringing women right into the temple of Protesilaus at Elaeus and doing impious deeds there. 7.34. The men who had been given this assignment made bridges starting from Abydos across to that headland; the Phoenicians one of flaxen cables, and the Egyptians a papyrus one. From Abydos to the opposite shore it is a distance of seven stadia. But no sooner had the strait been bridged than a great storm swept down, breaking and scattering everything. 7.35. When Xerxes heard of this, he was very angry and commanded that the Hellespont be whipped with three hundred lashes, and a pair of fetters be thrown into the sea. I have even heard that he sent branders with them to brand the Hellespont. ,He commanded them while they whipped to utter words outlandish and presumptuous, “Bitter water, our master thus punishes you, because you did him wrong though he had done you none. Xerxes the king will pass over you, whether you want it or not; in accordance with justice no one offers you sacrifice, for you are a turbid and briny river.” ,He commanded that the sea receive these punishments and that the overseers of the bridge over the Hellespont be beheaded. 7.36. So this was done by those who were appointed to the thankless honor, and new engineers set about making the bridges. They made the bridges as follows: in order to lighten the strain of the cables, they placed fifty-oared ships and triremes alongside each other, three hundred and sixty to bear the bridge nearest the Euxine sea, and three hundred and fourteen to bear the other; all lay obliquely to the line of the Pontus and parallel with the current of the Hellespont. ,After putting the ships together they let down very great anchors, both from the end of the ships on the Pontus side to hold fast against the winds blowing from within that sea, and from the other end, towards the west and the Aegean, to hold against the west and south winds. They left a narrow opening to sail through in the line of fifty-oared ships and triremes, that so whoever wanted to could sail by small craft to the Pontus or out of it. ,After doing this, they stretched the cables from the land, twisting them taut with wooden windlasses; they did not as before keep the two kinds apart, but assigned for each bridge two cables of flax and four of papyrus. ,All these had the same thickness and fine appearance, but the flaxen were heavier in proportion, for a cubit of them weighed a talent. ,When the strait was thus bridged, they sawed logs of wood to a length equal to the breadth of the floating supports, and laid them in order on the taut cables; after placing them together they then made them fast. After doing this, they carried brushwood onto the bridge; when this was all laid in order they heaped earth on it and stamped it down; then they made a fence on either side, so that the beasts of burden and horses not be frightened by the sight of the sea below them. |
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14. Anon., Testament of Moses, 9.6-9.7 (2nd cent. BCE - 2nd cent. CE)
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15. Hebrew Bible, Daniel, 11.36, 12.2-12.3 (2nd cent. BCE - 2nd cent. BCE)
| 11.36. וְעָשָׂה כִרְצוֹנוֹ הַמֶּלֶךְ וְיִתְרוֹמֵם וְיִתְגַּדֵּל עַל־כָּל־אֵל וְעַל אֵל אֵלִים יְדַבֵּר נִפְלָאוֹת וְהִצְלִיחַ עַד־כָּלָה זַעַם כִּי נֶחֱרָצָה נֶעֱשָׂתָה׃ 12.2. וְרַבִּים מִיְּשֵׁנֵי אַדְמַת־עָפָר יָקִיצוּ אֵלֶּה לְחַיֵּי עוֹלָם וְאֵלֶּה לַחֲרָפוֹת לְדִרְאוֹן עוֹלָם׃ 12.3. וְהַמַּשְׂכִּלִים יַזְהִרוּ כְּזֹהַר הָרָקִיעַ וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים לְעוֹלָם וָעֶד׃ | 11.36. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak strange things against the God of gods; and he shall prosper till the indignation be accomplished; for that which is determined shall be done." 12.2. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to reproaches and everlasting abhorrence." 12.3. And they that are wise shall shine as the brightness of the firmament; and they that turn the many to righteousness as the stars for ever and ever." |
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16. Polybius, Histories, 2.35.3 (2nd cent. BCE - 2nd cent. BCE)
| 2.35.3. but is quite contemptible as regards the plan of the campaigns, and the judgement shown in executing it, not most steps but every single step that the Gauls took being commended to them rather by the heat of passion than by cool calculation. |
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17. Septuagint, 1 Maccabees, 1.21-1.24, 6.43-6.46, 7.5, 7.34, 7.36-7.38, 7.47 (2nd cent. BCE - 2nd cent. BCE)
| 1.21. He arrogantly entered the sanctuary and took the golden altar, the lampstand for the light, and all its utensils. 1.22. He took also the table for the bread of the Presence, the cups for drink offerings, the bowls, the golden censers, the curtain, the crowns, and the gold decoration on the front of the temple; he stripped it all off. 1.23. He took the silver and the gold, and the costly vessels; he took also the hidden treasures which he found. 1.24. Taking them all, he departed to his own land. He committed deeds of murder,and spoke with great arrogance. 6.43. And Eleazar, called Avaran, saw that one of the beasts was equipped with royal armor. It was taller than all the others, and he supposed that the king was upon it. 6.44. So he gave his life to save his people and to win for himself an everlasting name. 6.45. He courageously ran into the midst of the phalanx to reach it; he killed men right and left, and they parted before him on both sides. 6.46. He got under the elephant, stabbed it from beneath, and killed it; but it fell to the ground upon him and he died. 7.5. Then there came to him all the lawless and ungodly men of Israel; they were led by Alcimus, who wanted to be high priest. 7.34. But he mocked them and derided them and defiled them and spoke arrogantly 7.36. Then the priests went in and stood before the altar and the temple, and they wept and said 7.37. Thou didst choose this house to be called by thy name,and to be for thy people a house of prayer and supplication. 7.38. Take vengeance on this man and on his army,and let them fall by the sword;remember their blasphemies,and let them live no longer. 7.47. Then the Jews seized the spoils and the plunder, and they cut off Nicanors head and the right hand which he so arrogantly stretched out, and brought them and displayed them just outside Jerusalem. |
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18. Septuagint, 2 Maccabees, 1.11, 1.12, 1.13, 1.14, 1.15, 1.16, 1.17, 1.21, 2.4, 2.5, 2.6, 2.7, 2.17, 2.18, 2.20, 2.21, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 3.7, 3.8, 3.9, 3.10, 3.11, 3.12, 3.13, 3.14, 3.15, 3.16, 3.17, 3.18, 3.19, 3.20, 3.21, 3.22, 3.23, 3.24, 3.25, 3.26, 3.27, 3.28, 3.29, 3.30, 3.31, 3.32, 3.33, 3.34, 3.35, 3.36, 3.37, 3.38, 3.39, 3.40, 4.1, 4.11, 4.13, 4.16, 4.17, 4.25, 4.38, 4.48, 5.2, 5.3, 5.4, 5.5, 5.6, 5.9, 5.11, 5.11-6.11, 5.12, 5.13, 5.14, 5.15, 5.16, 5.17, 5.18, 5.19, 5.20, 5.21, 5.22, 5.23, 6, 6.1, 6.2, 6.12, 6.13, 6.14, 6.18, 6.18-7.42, 6.23, 6.28, 7, 7.2, 7.9, 7.14, 7.15, 7.16, 7.17, 7.19, 7.23, 7.28, 7.29, 7.31, 7.32, 7.33, 7.34, 7.35, 7.36, 7.39, 8.1, 8.2, 8.3, 8.4, 8.5, 8.6, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13, 8.14, 8.15, 8.16, 8.17, 8.18, 8.19, 8.20, 8.21, 8.22, 8.23, 8.24, 8.25, 8.26, 8.27, 8.28, 8.29, 8.30, 8.31, 8.32, 8.33, 8.34, 8.35, 8.36, 9, 9.1, 9.2, 9.3, 9.5, 9.6, 9.7, 9.8, 9.9, 9.10, 9.11, 9.12, 9.13, 9.14, 9.15, 9.16, 9.17, 9.18, 9.19, 9.20, 9.21, 9.22, 9.23, 9.24, 9.25, 9.26, 9.27, 9.28, 9.29, 10.5, 10.6, 10.7, 10.8, 10.27, 10.29, 10.30, 10.31, 10.38, 11.3, 11.4, 11.8, 11.9, 11.10, 11.11, 11.13, 12.11, 12.15, 12.16, 12.22, 12.28, 12.31, 12.40, 12.41, 12.43, 12.44, 12.45, 13.3, 13.4, 13.5, 13.6, 13.7, 13.8, 13.13, 13.14, 13.15, 13.16, 13.17, 14.1, 14.2, 14.3, 14.4, 14.5, 14.6, 14.7, 14.8, 14.9, 14.10, 14.11, 14.12, 14.13, 14.14, 14.15, 14.16, 14.17, 14.18, 14.19, 14.20, 14.21, 14.22, 14.23, 14.24, 14.25, 14.26, 14.27, 14.28, 14.29, 14.30, 14.31, 14.32, 14.33, 14.34, 14.35, 14.36, 14.37, 14.38, 14.39, 14.40, 14.41, 14.42, 14.43, 14.44, 14.45, 14.46, 15.1, 15.2, 15.3, 15.4, 15.5, 15.6, 15.7, 15.8, 15.9, 15.10, 15.11, 15.12, 15.13, 15.14, 15.15, 15.16, 15.17, 15.18, 15.19, 15.20, 15.21, 15.22, 15.23, 15.24, 15.25, 15.26, 15.27, 15.28, 15.29, 15.30, 15.31, 15.32, 15.33, 15.34, 15.35, 15.36, 15.37 (2nd cent. BCE - 2nd cent. BCE)
| 1.11. Having been saved by God out of grave dangers we thank him greatly for taking our side against the king. |
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19. Septuagint, Ecclesiasticus (Siracides), 36.11 (2nd cent. BCE - 2nd cent. BCE)
| 36.11. Gather all the tribes of Jacob,and give them their inheritance, as at the beginning. |
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20. Septuagint, Judith, 4.3, 6.19, 8.24, 9.2 (2nd cent. BCE - 0th cent. CE)
| 4.3. For they had only recently returned from the captivity, and all the people of Judea were newly gathered together, and the sacred vessels and the altar and the temple had been consecrated after their profanation. 6.19. O Lord God of heaven, behold their arrogance, and have pity on the humiliation of our people, and look this day upon the faces of those who are consecrated to thee. 8.24. Now therefore, brethren, let us set an example to our brethren, for their lives depend upon us, and the sanctuary and the temple and the altar rest upon us. 9.2. O Lord God of my father Simeon, to whom thou gavest a sword to take revenge on the strangers who had loosed the girdle of a virgin to defile her, and uncovered her thigh to put her to shame, and polluted her womb to disgrace her; for thou hast said, `It shall not be done' -- yet they did it. |
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21. Septuagint, 3 Maccabees, 2.17, 5.31, 5.42-5.43, 5.51, 6.18, 6.39, 7.13, 7.20, 7.23 (2nd cent. BCE - 2nd cent. BCE)
| 2.17. Do not punish us for the defilement committed by these men, or call us to account for this profanation, lest the transgressors boast in their wrath or exult in the arrogance of their tongue, saying 5.31. Were your parents or children present, I would have prepared them to be a rich feast for the savage beasts instead of the Jews, who give me no ground for complaint and have exhibited to an extraordinary degree a full and firm loyalty to my ancestors. 5.42. Upon this the king, a Phalaris in everything and filled with madness, took no account of the changes of mind which had come about within him for the protection of the Jews, and he firmly swore an irrevocable oath that he would send them to death without delay, mangled by the knees and feet of the beasts 5.43. and would also march against Judea and rapidly level it to the ground with fire and spear, and by burning to the ground the temple inaccessible to him would quickly render it forever empty of those who offered sacrifices there. 5.51. and cried out in a very loud voice, imploring the Ruler over every power to manifest himself and be merciful to them, as they stood now at the gates of death. 6.18. Then the most glorious, almighty, and true God revealed his holy face and opened the heavenly gates, from which two glorious angels of fearful aspect descended, visible to all but the Jews. 6.39. on which the Lord of all most gloriously revealed his mercy and rescued them all together and unharmed. 7.13. When they had applauded him in fitting manner, their priests and the whole multitude shouted the Hallelujah and joyfully departed. 7.23. Blessed be the Deliverer of Israel through all times! Amen. |
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22. Philo of Alexandria, Against Flaccus, 190-191, 189 (1st cent. BCE - missingth cent. CE)
| 189. for he, turning round them and clinging to his executioners, who were hindered in their aims which they took at him with their swords, and who thus struck him with oblique blows, was the cause of his own sufferings being more severe; for he was in consequence mutilated and cut about the hands, and feet, and head, and breast, and sides, so that he was mangled like a victim, and thus he fell, justice righteously inflicting on his own body wounds equal in number to the murders of the Jews whom he had unlawfully put to death. |
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23. Anon., 2 Baruch, 6.7-6.9, 80.2 (1st cent. CE - 2nd cent. CE)
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24. Josephus Flavius, Jewish Antiquities, 2.284-2.292, 2.330, 2.344, 6.187, 10.242, 18.306, 19.4-19.6, 19.155-19.156 (1st cent. CE - 1st cent. CE)
| 2.284. 3. But when the king derided Moses; he made him in earnest see the signs that were done at Mount Sinai. Yet was the king very angry with him and called him an ill man, who had formerly run away from his Egyptian slavery, and came now back with deceitful tricks, and wonders, and magical arts, to astonish him. 2.285. And when he had said this, he commanded the priests to let him see the same wonderful sights; as knowing that the Egyptians were skillful in this kind of learning, and that he was not the only person who knew them, and pretended them to be divine; as also he told him, that when he brought such wonderful sights before him, he would only be believed by the unlearned. Now when the priests threw down their rods, they became serpents. 2.286. But Moses was not daunted at it; and said, “O king, I do not myself despise the wisdom of the Egyptians, but I say that what I do is so much superior to what these do by magic arts and tricks, as divine power exceeds the power of man: but I will demonstrate that what I do is not done by craft, or counterfeiting what is not really true, but that they appear by the providence and power of God.” 2.287. And when he had said this, he cast his rod down upon the ground, and commanded it to turn itself into a serpent. It obeyed him, and went all round, and devoured the rods of the Egyptians, which seemed to be dragons, until it had consumed them all. It then returned to its own form, and Moses took it into his hand again. 2.288. 4. However, the king was no more moved when was done than before; and being very angry, he said that he should gain nothing by this his cunning and shrewdness against the Egyptians;—and he commanded him that was the chief taskmaster over the Hebrews, to give them no relaxation from their labors, but to compel them to submit to greater oppressions than before; 2.289. and though he allowed them chaff before for making their bricks, he would allow it them no longer, but he made them to work hard at brick-making in the day-time, and to gather chaff in the night. Now when their labor was thus doubled upon them, they laid the blame upon Moses, because their labor and their misery were on his account become more severe to them. 2.291. So he went to the king, and persuaded him to let the Hebrews go to Mount Sinai, and there to sacrifice to God, because God had enjoined them so to do. He persuaded him also not to counterwork the designs of God, but to esteem his favor above all things, and to permit them to depart, lest, before he be aware, he lay an obstruction in the way of the divine commands, and so occasion his own suffering such punishments as it was probable any one that counterworked the divine commands should undergo 2.292. ince the severest afflictions arise from every object to those that provoke the divine wrath against them; for such as these have neither the earth nor the air for their friends; nor are the fruits of the womb according to nature, but every thing is unfriendly and adverse towards them. He said further, that the Egyptians should know this by sad experience; and that besides, the Hebrew people should go out of their country without their consent. 2.344. Nor was there any thing which used to be sent by God upon men, as indications of his wrath, which did not happen at this time, for a dark and dismal night oppressed them. And thus did all these men perish, so that there was not one man left to be a messenger of this calamity to the rest of the Egyptians. 6.187. To whom David answered, “Thou comest to me with a sword, and with a spear, and with a breastplate; but I have God for my armor in coming against thee, who will destroy thee and all thy army by my hands for I will this day cut off thy head, and cast the other parts of thy body to the dogs, and all men shall learn that God is the protector of the Hebrews, and that our armor and our strength is in his providence; and that without God’s assistance, all other warlike preparations and power are useless.” 10.242. and because he had quite forgotten how Nebuchadnezzar was removed to feed among wild beasts for his impieties, and did not recover his former life among men and his kingdom, but upon God’s mercy to him, after many supplications and prayers; who did thereupon praise God all the days of his life, as one of almighty power, and who takes care of mankind. [He also put him in mind] how he had greatly blasphemed against God, and had made use of his vessels amongst his concubines; 18.306. for God would not forget the dangers Petronius had undertaken on account of the Jews, and of his own honor. But when he had taken Caius away, out of his indignation of what he had so insolently attempted in assuming to himself divine worship, both Rome and all that dominion conspired with Petronius, especially those that were of the senatorian order, to give Caius his due reward, because he had been unmercifully severe to them; 19.4. He also asserted his own divinity, and insisted on greater honors to be paid him by his subjects than are due to mankind. He also frequented that temple of Jupiter which they style the Capitol, which is with them the most holy of all their temples, and had boldness enough to call himself the brother of Jupiter. 19.4. Upon which Cherea took courage, and spake to him without fear of the dangers that were before him, and discoursed largely of the sore calamities under which the city and the government then labored, and said, “We may indeed pretend in words that Caius is the person unto whom the cause of such miseries ought to be imputed; 19.5. And other pranks he did like a madman; as when he laid a bridge from the city Dicearchia, which belongs to Campania, to Misenum, another city upon the sea-side 19.5. for Caius was terrible to all the great men, as appearing ready to act a mad part towards each of them in particular, and towards all of: them in general; 19.6. from one promontory to another, of the length of thirty furlongs, as measured over the sea. And this was done because he esteemed it to be a most tedious thing to row over it in a small ship, and thought withal that it became him to make that bridge, since he was lord of the sea, and might oblige it to give marks of obedience as well as the earth; so he enclosed the whole bay within his bridge, and drove his chariot over it; and thought that, as he was a god, it was fit for him to travel over such roads as this was. 19.6. and some affirm that he thereby confirmed Minuclanus in the prosecution of what had been agreed among them; for as Cherea entered into the court, the report runs, that a voice came from among the multitude to encourage him, which bid him finish what he was about, and take the opportunity that Providence afforded; 19.155. “tyrants do indeed please themselves and look big for a while, upon having the power to act unjustly; but do not however go happily out of the world, because they are hated by the virtuous; 19.156. and that Caius, together with all his unhappiness, was become a conspirator against himself, before these other men who attacked him did so; and by becoming intolerable, in setting aside the wise provision the laws had made, taught his dearest friends to treat him as an enemy; insomuch that although in common discourse these conspirators were those that slew Caius, yet that, in reality, he lies now dead as perishing by his own self.” |
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25. Josephus Flavius, Jewish War, 2.358, 7.453 (1st cent. CE - 1st cent. CE)
| 2.358. While those Athenians, who, in order to preserve the liberty of Greece, did once set fire to their own city; who pursued Xerxes, that proud prince, when he sailed upon the land, and walked upon the sea, and could not be contained by the seas, but conducted such an army as was too broad for Europe; and made him run away like a fugitive in a single ship, and brake so great a part of Asia as the Lesser Salamis; are yet at this time servants to the Romans; and those injunctions which are sent from Italy become laws to the principal governing city of Greece. 7.453. This his distemper grew still a great deal worse and worse continually, and his very entrails were so corroded, that they fell out of his body, and in that condition he died. Thus he became as great an instance of Divine Providence as ever was, and demonstrated that God punishes wicked men. |
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26. Mishnah, Sanhedrin, 4.5 (1st cent. CE - 3rd cent. CE)
| 4.5. How did they admonish witnesses in capital cases? They brought them in and admonished them, [saying], “Perhaps you will say something that is only a supposition or hearsay or secondhand, or even from a trustworthy man. Or perhaps you do not know that we shall check you with examination and inquiry? Know, moreover, that capital cases are not like non-capital cases: in non-capital cases a man may pay money and so make atonement, but in capital cases the witness is answerable for the blood of him [that is wrongfully condemned] and the blood of his descendants [that should have been born to him] to the end of the world.” For so have we found it with Cain that murdered his brother, for it says, “The bloods of your brother cry out” (Gen. 4:10). It doesn’t say, “The blood of your brother”, but rather “The bloods of your brother” meaning his blood and the blood of his descendants. Another saying is, “The bloods of your brother” that his blood was cast over trees and stones. Therefore but a single person was created in the world, to teach that if any man has caused a single life to perish from Israel, he is deemed by Scripture as if he had caused a whole world to perish; and anyone who saves a single soul from Israel, he is deemed by Scripture as if he had saved a whole world. Again [but a single person was created] for the sake of peace among humankind, that one should not say to another, “My father was greater than your father”. Again, [but a single person was created] against the heretics so they should not say, “There are many ruling powers in heaven”. Again [but a single person was created] to proclaim the greatness of the Holy Blessed One; for humans stamp many coins with one seal and they are all like one another; but the King of kings, the Holy Blessed One, has stamped every human with the seal of the first man, yet not one of them are like another. Therefore everyone must say, “For my sake was the world created.” And if perhaps you [witnesses] would say, “Why should we be involved with this trouble”, was it not said, “He, being a witness, whether he has seen or known, [if he does not speak it, then he shall bear his iniquity] (Lev. 5:1). And if perhaps you [witnesses] would say, “Why should we be guilty of the blood of this man?, was it not said, “When the wicked perish there is rejoicing” (Proverbs 11:10).]" |
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27. New Testament, Acts, 1.15-1.26 (1st cent. CE - 2nd cent. CE)
| 1.15. In these days, Peter stood up in the midst of the disciples (and the number of names was about one hundred twenty), and said 1.16. Brothers, it was necessary that this Scripture should be fulfilled, which the Holy Spirit spoke before by the mouth of David concerning Judas, who was guide to those who took Jesus. 1.17. For he was numbered with us, and received his portion in this ministry. 1.18. Now this man obtained a field with the reward for his wickedness, and falling headlong, his body burst open, and all his intestines gushed out. 1.19. It became known to everyone who lived in Jerusalem that in their language that field was called 'Akeldama,' that is, 'The field of blood.' 1.20. For it is written in the book of Psalms, 'Let his habitation be made desolate, Let no one dwell therein,' and, 'Let another take his office.' 1.21. of the men therefore who have accompanied us all the time that the Lord Jesus went in and went out among us 1.22. beginning from the baptism of John, to the day that he was received up from us, of these one must become a witness with us of his resurrection. 1.23. They put forward two, Joseph called Barsabbas, who was surnamed Justus, and Matthias. 1.24. They prayed, and said, "You, Lord, who know the hearts of all men, show which one of these two you have chosen 1.25. to take part in this ministry and apostleship from which Judas fell away, that he might go to his own place. 1.26. They drew lots for them, and the lot fell on Matthias, and he was numbered with the eleven apostles. |
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28. New Testament, John, 4.21-4.24 (1st cent. CE - 1st cent. CE)
| 4.21. Jesus said to her, "Woman, believe me, the hour comes, when neither in this mountain, nor in Jerusalem, will you worship the Father. 4.22. You worship that which you don't know. We worship that which we know; for salvation is from the Jews. 4.23. But the hour comes, and now is, when the true worshippers will worship the Father in spirit and truth, for the Father seeks such to be his worshippers. 4.24. God is spirit, and those who worship him must worship in spirit and truth. |
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29. New Testament, Mark, 1.10-1.11 (1st cent. CE - 1st cent. CE)
| 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. |
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30. New Testament, Matthew, 3.16-3.17 (1st cent. CE - 1st cent. CE)
| 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. |
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31. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE)
| 5a. אמר רב יוסף סמיכה איכא בינייהו למ"ד כל הכתוב בהן מעכב בהן סמיכה מעכבא למ"ד דבר שאין מעכב לדורות אין מעכב בהן סמיכה לא מעכבא,ולדורות מנא לן דלא מעכבא דתניא (ויקרא א, ד) וסמך ונרצה וכי סמיכה מכפרת והלא אין כפרה אלא בדם שנאמר (ויקרא יז, יא) כי הדם הוא בנפש יכפר,ומה ת"ל וסמך ונרצה שאם עשאה לסמיכה שירי מצוה מעלה עליו הכתוב כאילו לא כפר וכפר,רב נחמן בר יצחק אמר תנופה איכא בינייהו למ"ד כל הכתוב בהן מעכב בהן מעכבא ולמ"ד דבר שאין מעכב לדורות אין מעכב בהן לא מעכבא,ולדורות מנא לן דלא מעכבא דתניא (ויקרא יד, כא) לתנופה לכפר וכי תנופה מכפרת והלא אין כפרה אלא בדם שנאמר כי הדם הוא בנפש יכפר ומה ת"ל לתנופה לכפר שאם עשאה לתנופה שירי מצוה מעלה עליו הכתוב כאילו לא כפר וכפר,רב פפא אמר פרישת שבעה איכא בינייהו למ"ד כל הכתוב בהן מעכב בהן מעכבא למ"ד דבר שאינו מעכב לדורות אינו מעכב בהן לא מעכבא,ולדורות מנא לן דלא מעכבא מדקא תני מתקינין ולא קתני מפרישין,רבינא אמר ריבוי שבעה ומשיחה שבעה איכא בינייהו למ"ד כל הכתוב בהן מעכב בהן מעכבא למ"ד דבר שאין מעכב לדורות אין מעכב בהן לא מעכבא,ולדורות מנא לן דלא מעכבא דתניא (ויקרא טז, לב) וכפר הכהן אשר ימשח אותו ואשר ימלא את ידו לכהן תחת אביו מה תלמוד לומר,לפי שנאמר (שמות כט, ל) שבעת ימים ילבשם הכהן תחתיו מבניו אין לי אלא נתרבה שבעה ונמשח שבעה נתרבה שבעה ונמשח יום אחד נתרבה יום אחד ונמשח שבעה מניין תלמוד לומר אשר ימשח אותו ואשר ימלא את ידו מ"מ,אשכחן ריבוי שבעה לכתחלה משיחה שבעה לכתחלה מנא לן,איבעית אימא מדאיצטריך קרא למעוטה ואיבעית אימא דאמר קרא (שמות כט, כט) ובגדי הקדש אשר לאהרן יהיו לבניו אחריו למשחה בהם ולמלא בם את ידם איתקש משיחה לריבוי מה ריבוי שבעה אף משיחה שבעה,מאי טעמא דמ"ד כל הכתוב בהן מעכב אמר רבי יצחק בר ביסנא אמר קרא (שמות כט, לה) ועשית לאהרן ולבניו ככה ככה עיכובא הוא תינח כל | 5a. bRav Yosef said:The practical difference bbetween themrelates to the question of bplacing handson the head of an animal brought as an offering. According bto the one who said:Failure to perform ballthe details bthat are written in itsregard, including details that do not invalidate offerings throughout the generations, binvalidatesthe inauguration, failure to perform the bplacingof bhandson the head of the animal balso invalidatesthe inauguration. According bto the one who said: A matter that does not invalidateofferings bthroughout the generations does not invalidatethe inauguration, failure to perform the bplacingof bhandson the head of the animal bdoes not invalidatethe inauguration., bAndwith regard to the ihalakhotof offerings that apply bthroughout the generationsthe Gemara asks: bFrom where do we derivethat failure to place hands on the head of the animal bdoes not invalidatethe offering? The Gemara answers: bAs it was taughtin a ibaraitathat the verse states: b“And he shall placehis hand on the head of the burnt-offering, band it shall be acceptedfor him to atone on his behalf” (Leviticus 1:4). bDoesthe bplacingof bhands atonefor one’s sins? bIsn’t atonementaccomplished bonly bythe sprinkling of bthe blood, as it is stated: “For it is the blood that makes atonement by reason of the life”(Leviticus 17:11)?, bAndfor bwhatpurpose, then, bdoes the verse state: “And he shall place…and it shall be accepted”?It teaches that if bone deemedthe ritual of bplacing handsto be ba peripheral aspect of the mitzvaand consequently failed to perform it, bthe verse ascribes to himstatus bas though he did not achieveoptimal batonement; andnevertheless, the offering batonesfor his sins. Apparently, failure to lay hands on the head of the offering does not invalidate the offering throughout the generations, as atonement can be achieved without it. Nevertheless, according to the opinion of Rabbi Yoḥa, failure to lay hands on the offering invalidates the offerings brought during the inauguration., bRav Naḥman bar Yitzḥak said:The issue of bwavingthe offering is the practical difference bbetweenthe opinions of Rabbi Yoḥa and Rabbi Ḥanina. According bto the one who said:Failure to perform ballthe details bthat are written in itsregard binvalidatesthe inauguration, failure to wave the offering also binvalidatesthe inauguration. bAndaccording bto the one who said: A matter that does not invalidateofferings bthroughout the generations does not invalidatethe inauguration, failure to wave the offering bdoes not invalidatethe inauguration., bAndwith regard to the ihalakhotof offerings bthroughout the generations,the Gemara asks: bFrom where do wederive that failure to wave the offering bdoes not invalidatethe offering? The Gemara answers: bAs it was taughtin a ibaraitathat the verse says: “He shall take one male lamb as a guilt-offering bto be waved to make atonementfor him” (Leviticus 14:21). bDoes wavingthe offering batonefor one’s sins? bIsn’t atonementaccomplished bonly bythe sprinkling of bthe blood, as it is stated: “For it is the blood that makes atonement by reason of the life”(Leviticus 17:11)? bAndfor bwhatpurpose, then, bdoes the verse state: To be waved to make atonement?It teaches that if bone deemedthe ritual of bwavingto be ba peripheral aspect of the mitzvaand therefore failed to perform it, bthe verse ascribes to himstatus bas though he did not achieveoptimal batonement; andnevertheless, the offering batonesfor his sins on his behalf., bRav Pappa said:The issue of bsequesteringthe priest for bsevendays is the practical difference bbetweenthe opinions of Rabbi Yoḥa and Rabbi Ḥanina. According bto the one who said:Failure to perform ballthe details bthat are written in itsregard binvalidatesthe inauguration, failure to sequester the priest for seven days also binvalidatesthe inauguration. bAndaccording bto the one who said: A matter that does not invalidateofferings bthroughout the generations does not invalidatethe inauguration, failure to sequester the priest for seven days bdoes not invalidatethe inauguration., bAndwith regard to the ihalakhotof offerings bthroughout the generations,the Gemara asks: bFrom where do wederive that failure to sequester the priest for seven days bdoes not invalidatethe offering? The Gemara answers: It is derived bfrom the fact that it is taughtin the mishna: And btheywould bdesignateanother priest in his stead, band it is not taught:The Sages bremovethe designated priest from his house, despite the possibility that ultimately he might replace the High Priest and perform the Yom Kippur service. Apparently, sequestering is not essential., bRavina said:The issue of the priest performing the service with the bmultiplegarments of the High Priest for bsevendays and serving with banointmentfor bsevendays is the practical difference bbetweenthe opinions of Rabbi Yoḥa and Rabbi Ḥanina. According bto the one who said:Failure to perform ballthe details bthat are written in itsregard binvalidatesthe inauguration, failure to serve with multiple garments and anointment for seven days also binvalidatesthe inauguration. bAndaccording bto the one who said: A matter that does not invalidateofferings bthroughout the generations does not invalidatethe inauguration, failure to serve with multiple garments and anointment for seven days bdoes not invalidatethe inauguration., bAndwith regard to the ihalakhotof offerings bthroughout the generations,the Gemara asks: bFrom where do wederive that failure to serve with multiple garments and anointment for seven days bdoes not invalidatethe offering? The Gemara answers: bAs it was taughtin a ibaraita /i: For bwhatpurpose bdoes the verse state: “And the priest who shall be anointed and who shall be consecrated to serve in his father’s stead shall make the atonement”(Leviticus 16:32)? If it comes to teach that all service must be performed by the High Priest, it is already written with regard to the Yom Kippur service that it must be performed by Aaron, the High Priest., bSince it is stated: “Seven days shall the son that is priest in his stead don them”(Exodus 29:30), bIderive bonlythat one who donned the bmultiplegarments of the High Priest for bsevendays band was anointed sevendays assumes the position of High Priest and may perform the service on Yom Kippur. However, with regard to whether one who donned the bmultiplegarments for bsevendays band was anointedfor boneday, or one who donned the bmultiplegarments for boneday band was anointedfor bsevendays is thereby inaugurated as High Priest, bfrom whereare those cases derived? Therefore, bthe verse states: “Who shall be anointed and who shall be consecrated”; in any casehe is appointed High Priest, even if either anointment or donning the garments did not continue for seven days.,The Gemara asks: bWe founda source for the fact that when the High Priest is appointed, there is a requirement of donning bmultiplegarments for bsevendays iab initio /i;however, bfrom where do wederive the requirement of banointmentfor bsevendays iab initio /i?According to Ravina, there is a requirement to anoint the priest on each of the seven days iab initio /i, even though failure to do so does not invalidate the offering throughout the generations. From where is that requirement derived?, bIf you wish, say:It is derived bfromthe fact bthat the verse:“And the priest who shall be anointed and who shall be consecrated to serve in his father’s stead shall make the atonement,” bis necessary to excluderequirements derived from other sources, i.e., that both donning multiple garments and anointment must be for seven days. Apparently, anointment for seven days is required iab initio /i. bAnd if you wish, sayinstead that it is derived from bthatwhich bthe verse states: “And the sacred garments of Aaron shall be for his sons after him, to be anointed in them and to be consecrated in them”(Exodus 29:29). bAnointment is juxtaposedin this verse btodonning bmultiplegarments: bJust asdonning bmultiplegarments is required bfor sevendays iab initio /i, bso too, anointmentis required bfor sevendays iab initio /i.,§ After ascertaining the halakhic distinctions between the opinions of Rabbi Yoḥa and Rabbi Ḥanina with regard to the inauguration, the Gemara proceeds to analyze the rationales for those opinions. bWhat is the reasonfor the opinion bof the one who said:Failure to perform ballthe details bthat are written in itsregard binvalidatesthe inauguration? bRabbi Yitzḥak bar Bisna saidthat bthe verse states: “And so shall you do to Aaron and to his sonsaccording to all that I have commanded you, seven days shall you consecrate them” (Exodus 29:35). The term: bSo,teaches that failure to perform the ritual precisely in this manner binvalidatesthe inauguration. The Gemara asks: That works out bwellas a source that ball /b |
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32. Anon., 4 Ezra, 8.50
| 8.50. For many miseries will affect those who inhabit the world in the last times, because they have walked in great pride. |
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33. Septuagint, 4 Maccabees, 9.9, 9.24, 9.32, 10.11, 10.16, 10.21, 11.3, 12.12, 18.5
| 9.9. but you, because of your bloodthirstiness toward us, will deservedly undergo from the divine justice eternal torment by fire. 9.24. Fight the sacred and noble battle for religion. Thereby the just Providence of our ancestors may become merciful to our nation and take vengeance on the accursed tyrant. 9.32. but you suffer torture by the threats that come from impiety. You will not escape, most abominable tyrant, the judgments of the divine wrath. 10.11. but you, because of your impiety and bloodthirstiness, will undergo unceasing torments. 10.16. Contrive tortures, tyrant, so that you may learn from them that I am a brother to those who have just been tortured. 10.21. God will visit you swiftly, for you are cutting out a tongue that has been melodious with divine hymns. 11.3. I have come of my own accord, so that by murdering me you will incur punishment from the heavenly justice for even more crimes. 12.12. Because of this, justice has laid up for you intense and eternal fire and tortures, and these throughout all time will never let you go. 18.5. The tyrant Antiochus was both punished on earth and is being chastised after his death. Since in no way whatever was he able to compel the Israelites to become pagans and to abandon their ancestral customs, he left Jerusalem and marched against the Persians. |
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