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Tiresias: The Ancient Mediterranean Religions Source Database



707
Septuagint, Wisdom Of Solomon, 18.13-18.19


nanIn the fear of God (they pursue) their path every day, From the day God created them and for evermore.


nanFor though they had disbelieved everything because of their magic arts,yet, when their first-born were destroyed,they acknowledged thy people to be Gods son.


nanAnd they have erred not since the day He created them. Since the generations of old they have not withdrawn from their path, Unless God commanded them (so to do) by the command of His servants.


nanFor while gentle silence enveloped all things,and night in its swift course was now half gone


nanthy all-powerful word leaped from heaven, from the royal throne,into the midst of the land that was doomed,a stern warrior


nancarrying the sharp sword of thy authentic command, and stood and filled all things with death,and touched heaven while standing on the earth.


nanThen at once apparitions in dreadful dreams greatly troubled them,and unexpected fears assailed them;


nanand one here and another there, hurled down half dead,made known why they were dying;


nanfor the dreams which disturbed them forewarned them of this,so that they might not perish without knowing why they suffered.


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

17 results
1. Hebrew Bible, Deuteronomy, 1.17, 14.1, 32.5 (9th cent. BCE - 3rd cent. BCE)

1.17. לֹא־תַכִּירוּ פָנִים בַּמִּשְׁפָּט כַּקָּטֹן כַּגָּדֹל תִּשְׁמָעוּן לֹא תָגוּרוּ מִפְּנֵי־אִישׁ כִּי הַמִּשְׁפָּט לֵאלֹהִים הוּא וְהַדָּבָר אֲשֶׁר יִקְשֶׁה מִכֶּם תַּקְרִבוּן אֵלַי וּשְׁמַעְתִּיו׃ 14.1. וְכֹל אֲשֶׁר אֵין־לוֹ סְנַפִּיר וְקַשְׂקֶשֶׂת לֹא תֹאכֵלוּ טָמֵא הוּא לָכֶם׃ 14.1. בָּנִים אַתֶּם לַיהוָה אֱלֹהֵיכֶם לֹא תִתְגֹּדְדוּ וְלֹא־תָשִׂימוּ קָרְחָה בֵּין עֵינֵיכֶם לָמֵת׃ 32.5. וּמֻת בָּהָר אֲשֶׁר אַתָּה עֹלֶה שָׁמָּה וְהֵאָסֵף אֶל־עַמֶּיךָ כַּאֲשֶׁר־מֵת אַהֲרֹן אָחִיךָ בְּהֹר הָהָר וַיֵּאָסֶף אֶל־עַמָּיו׃ 32.5. שִׁחֵת לוֹ לֹא בָּנָיו מוּמָם דּוֹר עִקֵּשׁ וּפְתַלְתֹּל׃ 1.17. Ye shall not respect persons in judgment; ye shall hear the small and the great alike; ye shall not be afraid of the face of any man; for the judgment is God’s; and the cause that is too hard for you ye shall bring unto me, and I will hear it.’" 14.1. Ye are the children of the LORD your God: ye shall not cut yourselves, nor make any baldness between your eyes for the dead." 32.5. Is corruption His? No; His children’s is the blemish; A generation crooked and perverse."
2. Hebrew Bible, Exodus, 4.22, 22.8 (9th cent. BCE - 3rd cent. BCE)

4.22. וְאָמַרְתָּ אֶל־פַּרְעֹה כֹּה אָמַר יְהוָה בְּנִי בְכֹרִי יִשְׂרָאֵל׃ 22.8. עַל־כָּל־דְּבַר־פֶּשַׁע עַל־שׁוֹר עַל־חֲמוֹר עַל־שֶׂה עַל־שַׂלְמָה עַל־כָּל־אֲבֵדָה אֲשֶׁר יֹאמַר כִּי־הוּא זֶה עַד הָאֱלֹהִים יָבֹא דְּבַר־שְׁנֵיהֶם אֲשֶׁר יַרְשִׁיעֻן אֱלֹהִים יְשַׁלֵּם שְׁנַיִם לְרֵעֵהוּ׃ 4.22. And thou shalt say unto Pharaoh: Thus saith the LORD: Israel is My son, My first-born." 22.8. For every matter of trespass, whether it be for ox, for ass, for sheep, for raiment, or for any manner of lost thing, whereof one saith: 'This is it,' the cause of both parties shall come before God; he whom God shall condemn shall pay double unto his neighbour."
3. Hebrew Bible, Hosea, 11.1 (9th cent. BCE - 3rd cent. BCE)

11.1. אַחֲרֵי יְהוָה יֵלְכוּ כְּאַרְיֵה יִשְׁאָג כִּי־הוּא יִשְׁאַג וְיֶחֶרְדוּ בָנִים מִיָּם׃ 11.1. כִּי נַעַר יִשְׂרָאֵל וָאֹהֲבֵהוּ וּמִמִּצְרַיִם קָרָאתִי לִבְנִי׃ 11.1. When Israel was a child, then I loved him, And out of Egypt I called My son."
4. Hebrew Bible, Malachi, 2.10-2.11 (9th cent. BCE - 3rd cent. BCE)

2.11. בָּגְדָה יְהוּדָה וְתוֹעֵבָה נֶעֶשְׂתָה בְיִשְׂרָאֵל וּבִירוּשָׁלִָם כִּי חִלֵּל יְהוּדָה קֹדֶשׁ יְהוָה אֲשֶׁר אָהֵב וּבָעַל בַּת־אֵל נֵכָר׃ 2.10. Have we not all one father? Hath not one God created us? Why do we deal treacherously every man against his brother, Profaning the covet of our fathers?" 2.11. Judah hath dealt treacherously, And an abomination is committed in Israel and in Jerusalem; For Judah hath profaned the holiness of the LORD which He loveth, And hath married the daughter of a strange god."
5. Hebrew Bible, Psalms, 82.6-82.7, 103.13 (9th cent. BCE - 3rd cent. BCE)

82.6. אֲ‍נִי־אָמַרְתִּי אֱלֹהִים אַתֶּם וּבְנֵי עֶלְיוֹן כֻּלְּכֶם׃ 82.7. אָכֵן כְּאָדָם תְּמוּתוּן וּכְאַחַד הַשָּׂרִים תִּפֹּלוּ׃ 103.13. כְּרַחֵם אָב עַל־בָּנִים רִחַם יְהוָה עַל־יְרֵאָיו׃ 82.6. I said: Ye are godlike beings, and all of you sons of the Most High." 82.7. Nevertheless ye shall die like men, and fall like one of the princes.'" 103.13. Like as a father hath compassion upon his children, So hath the LORD compassion upon them that fear Him. ."
6. Hebrew Bible, 2 Samuel, 7.14 (8th cent. BCE - 5th cent. BCE)

7.14. אֲנִי אֶהְיֶה־לּוֹ לְאָב וְהוּא יִהְיֶה־לִּי לְבֵן אֲשֶׁר בְּהַעֲוֺתוֹ וְהֹכַחְתִּיו בְּשֵׁבֶט אֲנָשִׁים וּבְנִגְעֵי בְּנֵי אָדָם׃ 7.14. I will be his father, and he will be my son. If he commit iniquity, I will chasten him with the rod of men, and with such plagues as befall the sons of Adam:"
7. Hebrew Bible, Isaiah, 1.2 (8th cent. BCE - 5th cent. BCE)

1.2. וְאִם־תְּמָאֲנוּ וּמְרִיתֶם חֶרֶב תְּאֻכְּלוּ כִּי פִּי יְהוָה דִּבֵּר׃ 1.2. שִׁמְעוּ שָׁמַיִם וְהַאֲזִינִי אֶרֶץ כִּי יְהוָה דִּבֵּר בָּנִים גִּדַּלְתִּי וְרוֹמַמְתִּי וְהֵם פָּשְׁעוּ בִי׃ 1.2. Hear, O heavens, and give ear, O earth, For the LORD hath spoken: Children I have reared, and brought up, And they have rebelled against Me."
8. Anon., Jubilees, 1.24-1.25 (2nd cent. BCE - 2nd cent. BCE)

1.24. And I shall build My sanctuary in their midst, and I shall dwell with them, and I shall be their God and they will be My people in truth and righteousness. 1.25. And I shall not forsake them nor fail them; for I am the Lord their God.
9. Anon., Psalms of Solomon, 18.4 (2nd cent. BCE - 1st cent. BCE)

10. Hebrew Bible, Daniel, 3.25 (2nd cent. BCE - 2nd cent. BCE)

3.25. עָנֵה וְאָמַר הָא־אֲנָה חָזֵה גֻּבְרִין אַרְבְּעָה שְׁרַיִן מַהְלְכִין בְּגוֹא־נוּרָא וַחֲבָל לָא־אִיתַי בְּהוֹן וְרֵוֵהּ דִּי רביעיא [רְבִיעָאָה] דָּמֵה לְבַר־אֱלָהִין׃ 3.25. He answered and said: ‘Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the appearance of the fourth is like a son of the gods.’"
11. Septuagint, Wisdom of Solomon, 2.13, 2.18, 5.5, 9.7, 11.3, 11.5-11.6, 11.9-11.10, 11.13, 12.19, 14.2-14.11, 15.1-15.6, 15.14-15.19, 16.2-16.6, 16.12, 16.14, 16.17-16.18, 16.20-16.21, 16.24, 16.26, 16.28, 18.5-18.6, 18.14-18.19, 18.22-18.23, 19.1, 19.4, 19.6, 19.8, 19.22 (2nd cent. BCE - 1st cent. BCE)

2.13. He professes to have knowledge of God,and calls himself a child of the Lord. 2.18. for if the righteous man is Gods son, he will help him,and will deliver him from the hand of his adversaries. 5.5. Why has he been numbered among the sons of God?And why is his lot among the saints? 9.7. Thou hast chosen me to be king of thy people and to be judge over thy sons and daughters. 11.3. They withstood their enemies and fought off their foes. 11.5. For through the very things by which their enemies were punished,they themselves received benefit in their need. 11.6. Instead of the fountain of an ever-flowing river,stirred up and defiled with blood 11.9. For when they were tried, though they were being disciplined in mercy,they learned how the ungodly were tormented when judged in wrath. 11.10. For thou didst test them as a father does in warning,but thou didst examine the ungodly as a stern king does in condemnation. 11.13. For when they heard that through their own punishments the righteous had received benefit, they perceived it was the Lords doing. 12.19. Through such works thou has taught thy people that the righteous man must be kind,and thou hast filled thy sons with good hope,because thou givest repentance for sins. 14.2. For it was desire for gain that planned that vessel,and wisdom was the craftsman who built it; 14.3. but it is thy providence, O Father, that steers its course,because thou hast given it a path in the sea,and a safe way through the waves 14.4. showing that thou canst save from every danger,so that even if a man lacks skill, he may put to sea. 14.5. It is thy will that works of thy wisdom should not be without effect;therefore men trust their lives even to the smallest piece of wood,and passing through the billows on a raft they come safely to land. 14.6. For even in the beginning, when arrogant giants were perishing,the hope of the world took refuge on a raft,and guided by thy hand left to the world the seed of a new generation. 14.7. For blessed is the wood by which righteousness comes. 14.8. But the idol made with hands is accursed, and so is he who made it;because he did the work, and the perishable thing was named a god. 14.11. Therefore there will be a visitation also upon the heathen idols,because, though part of what God created, they became an abomination,and became traps for the souls of men and a snare to the feet of the foolish. 15.1. But thou, our God, art kind and true,patient, and ruling all things in mercy. 15.2. For even if we sin we are thine, knowing thy power;but we will not sin, because we know that we are accounted thine. 15.3. For to know thee is complete righteousness,and to know thy power is the root of immortality. 15.4. For neither has the evil intent of human art misled us,nor the fruitless toil of painters,a figure stained with varied colors 15.5. whose appearance arouses yearning in fools,so that they desire the lifeless form of a dead image. 15.6. Lovers of evil things and fit for such objects of hope are those who either make or desire or worship them. 15.14. But most foolish, and more miserable than an infant,are all the enemies who oppressed thy people. 15.15. For they thought that all their heathen idols were gods,though these have neither the use of their eyes to see with,nor nostrils with which to draw breath,nor ears with which to hear,nor fingers to feel with,and their feet are of no use for walking. 15.16. For a man made them,and one whose spirit is borrowed formed them;for no man can form a god which is like himself. 15.17. He is mortal, and what he makes with lawless hands is dead,for he is better than the objects he worships,since he has life, but they never have. 15.18. The enemies of thy people worship even the most hateful animals,which are worse than all others, when judged by their lack of intelligence; 15.19. and even as animals they are not so beautiful in appearance that one would desire them,but they have escaped both the praise of God and his blessing. 16.2. Instead of this punishment thou didst show kindness to thy people,and thou didst prepare quails to eat,a delicacy to satisfy the desire of appetite; 16.3. in order that those men, when they desired food,might lose the least remt of appetite because of the odious creatures sent to them,while thy people, after suffering want a short time,might partake of delicacies. 16.4. For it was necessary that upon those oppressors inexorable want should come,while to these it was merely shown how their enemies were being tormented. 16.5. For when the terrible rage of wild beasts came upon thy people and they were being destroyed by the bites of writhing serpents,thy wrath did not continue to the end; 16.6. they were troubled for a little while as a warning,and received a token of deliverance to remind them of thy laws command. 16.12. For neither herb nor poultice cured them,but it was thy word, O Lord, which heals all men. 16.14. A man in his wickedness kills another,but he cannot bring back the departed spirit,nor set free the imprisoned soul. 16.17. For -- most incredible of all -- in the water,which quenches all things,the fire had still greater effect,for the universe defends the righteous. 16.18. At one time the flame was restrained,so that it might not consume the creatures sent against the ungodly,but that seeing this they might know that they were being pursued by the judgment of God; 16.20. Instead of these things thou didst give thy people food of angels,and without their toil thou didst supply them from heaven with bread ready to eat,providing every pleasure and suited to every taste. 16.21. For thy sustece manifested thy sweetness toward thy children;and the bread, ministering to the desire of the one who took it,was changed to suit every ones liking. 16.24. For creation, serving thee who hast made it,exerts itself to punish the unrighteous,and in kindness relaxes on behalf of those who trust in thee. 16.26. so that thy sons, whom thou didst love, O Lord, might learn that it is not the production of crops that feeds man,but that thy word preserves those who trust in thee. 16.28. to make it known that one must rise before the sun to give thee thanks,and must pray to thee at the dawning of the light; 18.5. When they had resolved to kill the babes of thy holy ones,and one child had been exposed and rescued,thou didst in punishment take away a multitude of their children;and thou didst destroy them all together by a mighty flood. 18.6. That night was made known beforehand to our fathers,so that they might rejoice in sure knowledge of the oaths in which they trusted. 18.14. For while gentle silence enveloped all things,and night in its swift course was now half gone 18.15. thy all-powerful word leaped from heaven, from the royal throne,into the midst of the land that was doomed,a stern warrior 18.16. carrying the sharp sword of thy authentic command, and stood and filled all things with death,and touched heaven while standing on the earth. 18.17. Then at once apparitions in dreadful dreams greatly troubled them,and unexpected fears assailed them; 18.18. and one here and another there, hurled down half dead,made known why they were dying; 18.19. for the dreams which disturbed them forewarned them of this,so that they might not perish without knowing why they suffered. 18.22. He conquered the wrath not by strength of body,and not by force of arms,but by his word he subdued the punisher,appealing to the oaths and covets given to our fathers. 18.23. For when the dead had already fallen on one another in heaps,he intervened and held back the wrath,and cut off its way to the living. 19.1. But the ungodly were assailed to the end by pitiless anger,for God knew in advance even their future actions 19.4. For the fate they deserved drew them on to this end,and made them forget what had happened,in order that they might fill up the punishment which their torments still lacked 19.6. For the whole creation in its nature was fashioned anew,complying with thy commands,that thy children might be kept unharmed. 19.8. where those protected by thy hand passed through as one nation,after gazing on marvelous wonders. 19.22. For in everything, O Lord, thou hast exalted and glorified thy people;and thou hast not neglected to help them at all times and in all places.
12. Philo of Alexandria, On The Decalogue, 107, 155, 32, 50-53, 61, 64, 105 (1st cent. BCE - 1st cent. CE)

13. New Testament, Galatians, 3.1-3.5, 3.16, 3.29, 4.6 (1st cent. CE - 1st cent. CE)

3.1. Foolish Galatians, who has bewitched you not to obey thetruth, before whose eyes Jesus Christ was openly set forth among you as crucified? 3.2. I just want to learn this from you. Did you receivethe Spirit by the works of the law, or by hearing of faith? 3.3. Areyou so foolish? Having begun in the Spirit, are you now completed inthe flesh? 3.4. Did you suffer so many things in vain, if it is indeedin vain? 3.5. He therefore who supplies the Spirit to you, and worksmiracles among you, does he do it by the works of the law, or byhearing of faith? 3.16. Now the promises were spoken to Abraham and tohis seed. He doesn't say, "To seeds," as of many, but as of one, "Toyour seed," which is Christ. 3.29. If you are Christ's, then you are Abraham's seed and heirs according to promise. 4.6. And because you are sons, God sent out theSpirit of his Son into your hearts, crying, "Abba, Father!
14. New Testament, Romans, 5.5, 8.11, 10.16-10.17 (1st cent. CE - 1st cent. CE)

5.5. and hope doesn't disappoint us, because God's love has been poured out into our hearts through the Holy Spirit who was given to us. 8.11. But if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you. 10.16. But they didn't all listen to the glad news. For Isaiah says, "Lord, who has believed our report? 10.17. So faith comes by hearing, and hearing by the word of God.
15. Anon., Leviticus Rabba, 4.1, 18.2 (2nd cent. CE - 5th cent. CE)

4.1. נֶפֶשׁ כִּי תֶחֱטָא בִּשְׁגָגָה מִכֹּל מִצְוֹת ה', זֶה שֶׁאָמַר הַכָּתוּב (קהלת ג, טז): וְעוֹד רָאִיתִי תַּחַת הַשָּׁמֶשׁ מְקוֹם הַמִּשְׁפָּט וגו', רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ, רַבִּי אֱלִיעֶזֶר אוֹמֵר: מְקוֹם הַמִּשְׁפָּט שָׁמָּה הָרֶשַׁע, מָקוֹם שֶׁסַּנְהֶדְּרֵי גְדוֹלָה יוֹשֶׁבֶת וְחוֹתֶכֶת דִּינֵיהֶם שֶׁל יִשְׂרָאֵל, שָׁמָּה הָרֶשַׁע, שָׁמָּה (ירמיה לט, ג): וַיָּבֹאוּ כֹּל שָׂרֵי מֶלֶךְ בָּבֶל וַיֵּשְׁבוּ בְּשַׁעַר הַתָּוֶךְ, שֶׁשָּׁם חוֹתְכִין אֶת הַהֲלָכָה, בְּמַתְלָא אֲמַר הָן דִּי תָלְיָא מָרֵי זַיְינֵיהּ, כּוֹלְבָא רַעֲיָא תְּלָא קוּלְתֵיהּ. וְרוּחַ הַקֹּדֶשׁ צוֹוַחַת וְאוֹמֶרֶת: מְקוֹם הַצֶּדֶק שָׁמָּה הָרָשַׁע, בַּמָּקוֹם שֶׁכָּתוּב בָּהּ (ישעיה א, כא): צֶדֶק יָלִין בָּהּ, עַתָּה עֲבִידִין קָטוֹלִין, שָׁם הָרְגוּ אֶת זְכַרְיָה וְאֶת אוּרִיָה. רַבִּי יְהוֹשֻׁעַ אוֹמֵר: מְקוֹם הַמִּשְׁפָּט שָׁמָּה הָרֶשַׁע, מָקוֹם שֶׁנַּעֲשָׂה מִדַּת הַדִּין בְּמַעֲשֵׂה הָעֵגֶל, דִּכְתִיב (שמות לב, כז): עִבְרוּ וָשׁוּבוּ מִשַּׁעַר לָשַׁעַר, שָׁמָּה הָרֶשַׁע, שָׁם (שמות לב, לה): וַיִּגֹּף ה' אֶת הָעָם, וְרוּחַ הַקֹּדֶשׁ צוֹוַחַת וְאוֹמֶרֶת: מְקוֹם הַצֶּדֶק שָׁמָּה הָרָשַׁע, מָקוֹם שֶׁהִצְדַּקְתִּים וּקְרָאתִים אֱלָהוּת, שֶׁנֶּאֱמַר (תהלים פב, ו): אֲנִי אָמַרְתִּי אֱלֹהִים אַתֶּם, שָׁמָּה הָרֶשַׁע, שָׁמָּה הִרְשִׁיעוּ וְעָשׂוּ אֶת הָעֵגֶל וְהִשְׁתַּחֲווּ לוֹ. דָּבָר אַחֵר, מְקוֹם הַמִּשְׁפָּט שָׁמָּה הָרֶשַׁע, מְדַבֵּר בְּדוֹר הַמַּבּוּל, מְקוֹם הַמִּשְׁפָּט שָׁמָּה הָרֶשַׁע, מָקוֹם שֶׁנַּעֲשֵׂית בָּהֶם מִדַּת הַדִּין בְּדוֹר הַמַּבּוּל, כְּדִתְנַן (גמרא סנהדרין קז, ב): דּוֹר הַמַּבּוּל אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא וְאֵינָן עוֹמְדִין בַּדִּין, שָׁמָּה הָרֶשַׁע, שָׁם (בראשית ז, כג): וַיִּמַּח אֶת כָּל הַיְקוּם, וְרוּחַ הַקֹּדֶשׁ צוֹוַחַת וְאוֹמֶרֶת: מְקוֹם הַצֶּדֶק שָׁמָּה הָרָשַׁע, מָקוֹם שֶׁהִצְדַּקְתִּים, דִּכְתִיב (איוב כא, ט): בָּתֵּיהֶם שָׁלוֹם מִפָּחַד. שָׁמָּה הָרָשַׁע (איוב כא, יד): וַיֹּאמְרוּ לָאֵל סוּר מִמֶּנּוּ. דָּבָר אַחֵר, מְקוֹם הַמִּשְׁפָּט שָׁמָּה הָרֶשַׁע, מְדַבֵּר בִּסְדוֹמִיִּים, מָקוֹם שֶׁנַּעֲשָׂה מִדַּת הַדִּין בִּסְדוֹמִיִּים, כְּדִתְנַן אַנְשֵׁי סְדוֹם אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא אֲבָל עוֹמְדִים בְּדִין, שָׁמָּה הָרֶשַׁע, שָׁם (בראשית יט, כד): וַה' הִמְטִיר עַל סְדוֹם, וְרוּחַ הַקֹּדֶשׁ צוֹוַחַת וְאוֹמֶרֶת: מְקוֹם הַצֶּדֶק שָׁמָּה הָרָשַׁע, מָקוֹם שֶׁהִצְדַקְתִּים וְכָתַבְתִּי בְּאַרְצָם (איוב כח, ה ו): אֶרֶץ מִמֶּנָּה יֵצֵא לָחֶם, מְקוֹם סַפִּיר אֲבָנֶיהָ וְעַפְרֹת זָהָב לוֹ, אָמְרוּ כְּשֶׁהָיָה אֶחָד מֵהֶן הוֹלֵךְ אֵצֶל הַגַּנָּן וְאָמַר לוֹ תֵּן לִי בְּאִיסָר יָרָק, כְּשֶׁהוּא נוֹתֵן מְשַׁכְשְׁכוֹ וּמוֹצֵא בְּעַפְרוֹ זָהָב, לְקַיֵּם מַה שֶּׁנֶּאֱמַר: וְעַפְרֹת זָהָב לוֹ. שָׁמָּה הָרָשַׁע, שָׁם אָמְרוּ נַעֲמֹד וּנְשַׁכַּח תּוֹרַת הָרֶגֶל מִבֵּינוֹתֵינוּ, (יחזקאל טז, מט): וְיַד עָנִי וְאֶבְיוֹן לֹא הֶחֱזִיקָה, רַבִּי יְהוּדָה בַּר סִימוֹן פָּתַר קְרָיָא בַּשִּׁטִּים, מְקוֹם הַמִּשְׁפָּט שָׁמָּה הָרֶשַׁע, מָקוֹם שֶׁנַּעֲשָׂה מִדַּת הַדִּין בַּשִּׁטִּים, דִּכְתִיב (במדבר כה, ד): קַח אֶת כָּל רָאשֵׁי הָעָם, שָׁמָּה הָרֶשַׁע, שָׁם (במדבר כה, ט): וַיִּהְיוּ הַמֵּתִים בַּמַּגֵּפָה, וְרוּחַ הַקֹּדֶשׁ צוֹוַחַת וְאוֹמֶרֶת: מְקוֹם הַצֶּדֶק שָׁמָּה הָרָשַׁע, מָקוֹם שֶׁהָפַכְתִּי קִלְּלַת בִּלְעָם לִבְרָכָה, דִּכְתִיב (דברים כג, ו): וַיַּהֲפֹךְ ה' אֱלֹהֶיךָ לְךָ אֶת הַקְּלָלָה לִבְרָכָה, שָׁמָּה הָרָשַׁע (במדבר כה, א): וַיֵּשֶׁב יִשְׂרָאֵל בַּשִּׁטִּים. רַבִּי לֵוִי וְרַבִּי יִצְחָק אָמְרוּ שְׁנֵי דְּבָרִים בַּיְּמִין וּשְׁנֵי דְבָרִים בַּיָּד, שְׁנֵי דְבָרִים בַּיְּמִין, תּוֹרָה וּצְדָקָה, תּוֹרָה מִנַּיִן (דברים לג, ב): מִימִינוֹ אֵשׁ דָּת לָמוֹ. צְדָקָה מִנַּיִן, דִּכְתִיב (תהלים מח, יא): צֶדֶק מָלְאָה יְמִינֶךָ. שְׁנֵי דְבָרִים בַּיָּד, נֶפֶשׁ וּמִשְׁפָּט, נֶפֶשׁ, שֶׁנֶּאֱמַר (איוב יב, י): אֲשֶׁר בְּיָדוֹ נֶפֶשׁ כָּל חָי. מִשְׁפָּט, דִּכְתִיב (דברים לב, מא): וְתֹאחֵז בְּמִשְׁפָּט יָדִי, הַנֶּפֶשׁ נְתוּנָה בִּמְקוֹם מִשְׁפָּט, וְנֶפֶשׁ יוֹצְאָה מִמְּקוֹם מִשְׁפָּט וְחוֹטֵאת, אָמַר רַבִּי יִצְחָק אָמַר לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא לַנֶּפֶשׁ אֲנִי כָּתַבְתִּי עָלַיִךְ (דברים יב, כג): רַק חֲזַק לְבִלְתִּי אֲכֹל הַדָּם וגו', וְאַתְּ יוֹצֵאת וְחוֹטֵאת, נֶפֶשׁ כִּי תֶחֱטָא בִּשְׁגָּגָה. 18.2. דָּבָר אַחֵר, אִישׁ כִּי יִהְיֶה זָב מִבְּשָׂרוֹ, זֶה שֶׁאָמַר הַכָּתוּב (חבקוק א, ז): אָיֹם וְנוֹרָא הוּא מִמֶּנּוּ מִשְׁפָּטוֹ וּשְׂאֵתוֹ יֵצֵא. אָיֹם וְנוֹרָא הוּא, זֶה אָדָם הָרִאשׁוֹן, רַבִּי יְהוּדָה בַּר סִימוֹן בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן מְלֹא כָל הָעוֹלָם כֻּלּוֹ בְּרָאוֹ, מִמִּזְרַח לְמַעֲרָב, שֶׁנֶּאֱמַר (תהלים קלט, ה): אָחוֹר וָקֶדֶם צַרְתָּנִי, מִן הַצָּפוֹן לְדָרוֹם, שֶׁנֶּאֱמַר (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם, וּמִנַּיִן אַף כַּחֲלָלוֹ שֶׁל עוֹלָם, תַּלְמוּד לוֹמַר (תהלים קלט, ה): וַתָּשֶׁת עָלַי כַּפֶּכָה. מִמֶּנּוּ מִשְׁפָּטוֹ וּשְׂאֵתוֹ יֵצֵא, זוֹ חַוָּה, הֲדָא הוּא דִכְתִיב (בראשית ג, יב): וַיֹּאמֶר הָאָדָם הָאִשָּׁה אֲשֶׁר נָתַתָּה עִמָּדִי הִוא נָתְנָה לִּי וגו'. דָּבָר אַחֵר, אָיֹם וְנוֹרָא הוּא, זֶה עֵשָׂו, הֲדָא הוּא דִכְתִיב (תהלים כז, טו): וַתִּקַּח רִבְקָה אֶת בִּגְדֵי עֵשָׂו בְּנָהּ הַגָּדֹל. מִמֶּנּוּ מִשְׁפָּטוֹ וּשְׂאֵתוֹ יֵצֵא, זֶה עֹבַדְיָה, אָמַר רַבִּי יִצְחָק עֹבַדְיָה גֵּר אֲדוֹמִי הָיָה, וְהָיָה מִתְנַבֵּא עַל אֱדוֹם (עובדיה א, יח): וְלֹא יִהְיֶה שָׂרִיד לְבֵית עֵשָׂו. דָּבָר אַחֵר, אָיֹם וְנוֹרָא הוּא, זֶה סַנְחֵרִיב, דִּכְתִיב (ישעיה לו, כ): מִי בְּכָל אֱלֹהֵי הָאֲרָצוֹת הָאֵלֶּה אֲשֶׁר הִצִילוּ אֶת אַרְצָם מִיָּדִי. מִמֶּנוּ מִשְׁפָּטוֹ וּשְׂאֵתוֹ יֵצֵא, אֵלּוּ בָּנָיו (מלכים ב יט, לז): וַיְהִי הוּא מִשְׁתַּחֲוֶה בֵּית נִסְרֹךְ אֱלֹהָיו וְאַדְרַמֶּלֶךְ וְשַׁרְאֶצֶר בָּנָיו הִכֻּהוּ בַחֶרֶב. דָּבָר אַחֵר, אָיֹם וְנוֹרָא הוּא, זֶה חִירָם מֶלֶךְ צוֹר, דִּכְתִיב (יחזקאל כח, ב): בֶּן אָדָם אֱמֹר לִנְגִיד צֹר כֹּה אָמַר ה' אֱלֹהִים יַעַן גָּבַהּ לִבְּךָ. מִמֶּנּוּ מִשְׁפָּטוֹ וּשְׂאֵתוֹ יֵצֵא, זֶה נְבוּכַדְנֶצַּר, אָמַר רַבִּי סִימוֹן מָסֹרֶת אַגָּדָה הִיא חִירָם בַּעַל אִמּוֹ שֶׁל נְבוּכַדְנֶצַּר הָיָה, עָמַד עָלָיו וַהֲרָגוֹ, הֲדָא הוּא דִכְתִיב (יחזקאל כח, יח): וָאוֹצִיא אֵשׁ מִתּוֹכְךָ הִיא אֲכָלַתְךָ. דָּבָר אַחֵר, אָיֹם וְנוֹרָא הוּא, זֶה נְבוּכַדְנֶצַּר (ישעיה יד, יג): וְאַתָּה אָמַרְתָּ בִלְבָבְךָ הַשָּׁמַיִם אֶעֱלֶה וגו'. מִמֶּנּוּ מִשְׁפָּטוֹ וּשְׂאֵתוֹ יֵצֵא, זֶה אֱוִיל מְרֹדַךְ, אָמְרוּ כָּל אוֹתָן שֶׁבַע שָׁנִים שֶׁעָבְרוּ עַל נְבוּכַדְנֶצַּר, נָטְלוּ אֶת אֱוִיל מְרֹדַךְ וְהִמְלִיכוּהוּ תַּחְתָּיו, וְכֵיוָן שֶׁחָזַר נְטָלוֹ וַחֲבָשׁוֹ בְּבֵית הָאֲסוּרִים, וְכָל מִי שֶׁהָיָה נִכְנַס בְּבֵית הָאֲסוּרִים בְּיָמָיו לֹא הָיָה יוֹצֵא מִשָּׁם לְעוֹלָם, שֶׁנֶּאֱמַר (ישעיה יד, יז): אֲסִירָיו לֹא פָתַח בָּיְתָה. וְכֵיוָן שֶׁמֵּת חָזְרוּ עַל אֱוִיל מְרֹדַךְ לְהַמְלִיכוֹ, אָמַר לָהֶם אֵינִי שׁוֹמֵעַ לָכֶם, בָּרִאשׁוֹנָה שָׁמַעְתִּי לָכֶם נְטָלַנִּי וַחֲבָשַׁנִי בְּבֵית הָאֲסוּרִים, וְעַכְשָׁיו הֲרֵי הוּא הוֹרְגֵנִי, וְלֹא הֶאֱמִין לָהֶם עַד שֶׁגְּרָרוּהוּ וְהִשְׁלִיכוּהוּ לְפָנָיו, הֲדָא הוּא דִכְתִיב (ישעיה יד, יט): וְאַתָּה הָשְׁלַכְתָּ מִקִּבְרְךָ וגו'. אָמַר רַבִּי אָבִינָא וְלֹא עוֹד אֶלָּא כָּל שׂוֹנֵא וְשׂוֹנֵא שֶׁהָיָה לוֹ הָיָה בָּא וְדוֹקְרוֹ בַּחֶרֶב, לְקַיֵּם מַה שֶּׁנֶּאֱמַר (ישעיה יד, יט): לְבֻשׁ הֲרֻגִים מְטֹעֲנֵי חָרֶב. דָּבָר אַחֵר, אָיֹם וְנוֹרָא הוּא, אֵלּוּ יִשְׂרָאֵל, דִּכְתִיב (תהלים פב, ו): אֲנִי אָמַרְתִּי אֱלֹהִים אַתֶּם. מִמֶּנּוּ מִשְׁפָּטוֹ וּשְׂאֵתוֹ יֵצֵא, שֶׁלָּקוּ בְּזִיבוּת וּבְצָרַעַת, לְפִיכָךְ משֶׁה מַזְהִיר אֶת יִשְׂרָאֵל וְאוֹמֵר לָהֶן: אִישׁ כִּי יִהְיֶה זָב מִבְּשָׂרוֹ. 4.1. \"When a person incurs guilt accidentally by [transgressing one among] all of the commandments of YHVH\": This is that of which the Bible says: \"And indeed I have witnessed under the sun the place of judgment...\" (Ecclesiastes 3:16). Rabbi Eliezer and Rabbi Joshua [in conversation]... "
16. Babylonian Talmud, Avodah Zarah, None (3rd cent. CE - 6th cent. CE)

5a. לומר לך שאם חטא יחיד אומרים לו כלך אצל יחיד ואם חטאו צבור אומרים לו כלך אצל צבור,וצריכא דאי אשמועינן יחיד משום דלא מפרסם חטאיה אבל צבור דמפרסם חטאיהו אימא לא ואי אשמועינן צבור משום דנפישי רחמייהו אבל יחיד דלא אלימא זכותיה אימא לא צריכא,והיינו דרבי שמואל בר נחמני א"ר יונתן מאי דכתיב (שמואל ב כג, א) נאם דוד בן ישי ונאם הגבר הוקם על נאם דוד בן ישי שהקים עולה של תשובה,וא"ר שמואל בר נחמני אמר ר' יונתן כל העושה מצוה אחת בעולם הזה מקדמתו והולכת לפניו לעולם הבא שנאמר (ישעיהו נח, ח) והלך לפניך צדקך וכבוד ה' יאספך וכל העובר עבירה אחת מלפפתו ומוליכתו ליום הדין שנאמר (איוב ו, יח) ילפתו ארחות דרכם וגו',ר"א אומר קשורה בו ככלב שנאמר (בראשית לט, י) ולא שמע אליה לשכב אצלה להיות עמה לשכב אצלה בעוה"ז להיות עמה בעוה"ב,אמר ר"ל בואו ונחזיק טובה לאבותינו שאלמלא הן לא חטאו אנו לא באנו לעולם שנאמר (תהלים פב, ו) אני אמרתי אלהים אתם ובני עליון כלכם חבלתם מעשיכם אכן כאדם תמותון וגו',למימרא דאי לא חטאו לא הוו מולדו והכתיב (בראשית ט, ז) ואתם פרו ורבו עד סיני בסיני נמי כתיב (דברים ה, כז) לך אמור להם שובו לכם לאהליכם לשמחת עונה,והכתיב (דברים ה, כו) למען ייטב להם ולבניהם וגו' לאותן העומדים על הר סיני,והאמר ר"ל מאי דכתיב (בראשית ה, א) זה ספר תולדות אדם וגו' וכי ספר היה לו לאדם הראשון מלמד שהראה לו הקב"ה לאדם הראשון דור דור ודורשיו דור דור וחכמיו דור דור ופרנסיו כיון שהגיע לדורו של ר"ע שמח בתורתו ונתעצב במיתתו אמר (תהלים קלט, יז) ולי מה יקרו רעיך אל [וגו'],וא"ר יוסי אין בן דוד בא עד שיכלו נשמות שבגוף שנאמר (ישעיהו נז, טז) [כי לא לעולם אריב ולא לנצח אקצוף] כי רוח מלפני יעטוף ונשמות אני עשיתי,לא תימא אנו לא באנו לעולם אלא כמי שלא באנו לעולם למימרא דאי לא חטאו לא הוו מייתי והכתיב פרשת יבמות ופרשת נחלות,על תנאי ומי כתיבי קראי על תנאי אין דהכי אמר רבי שמעון בן לקיש מאי דכתיב (בראשית א, לא) ויהי ערב ויהי בקר יום הששי מלמד שהתנה הקב"ה עם מעשה בראשית ואמר אם מקבלין ישראל את התורה מוטב ואם לאו אחזיר אתכם לתוהו ובוהו,מיתיבי (דברים ה, כו) מי יתן והיה לבבם זה להם לבטל מהם מלאך המות א"א שכבר נגזרה גזרה,הא לא קיבלו ישראל את התורה אלא כדי שלא תהא אומה ולשון שולטת בהן שנאמר (דברים ה, כו) למען ייטב להם ולבניהם עד עולם,הוא דאמר כי האי תנא דתניא רבי יוסי אומר לא קיבלו ישראל את התורה אלא כדי שלא יהא מלאך המות שולט בהן שנאמר (תהלים פב, ו) אני אמרתי אלהים אתם ובני עליון כלכם חבלתם מעשיכם אכן כאדם תמותון,ורבי יוסי נמי הכתיב למען ייטב להם ולבניהם עד עולם טובה הוא דהויא הא מיתה איכא (רבי יוסי) אמר לך כיון דליכא מיתה אין לך טובה גדולה מזו,ות"ק נמי הכתיב אכן כאדם תמותון מאי מיתה עניות דאמר מר ארבעה חשובים כמתים אלו הן עני סומא ומצורע ומי שאין לו בנים,עני דכתיב (שמות ד, יט) כי מתו כל האנשים ומאן נינהו דתן ואבירם ומי מתו מיהוי הוו אלא שירדו מנכסיהם,סומא דכתיב (איכה ג, ו) במחשכים הושיבני כמתי עולם מצורע דכתיב (במדבר יב, יב) אל נא תהי כמת ומי שאין לו בנים דכתיב (בראשית ל, א) הבה לי בנים ואם אין מתה אנכי,תנו רבנן (ויקרא כו, ג) אם בחקתי תלכו אין אם אלא לשון תחנונים וכן הוא אומר (תהלים פא, יד) לו עמי שומע לי [וגו'] כמעט אויביהם אכניע ואומר (ישעיהו מח, יח) לו הקשבת למצותי ויהי כנהר שלומך וגו' ויהי כחול זרעך וצאצאי מעיך וגו',תנו רבנן (דברים ה, כז) מי יתן והיה לבבם זה להם אמר להן משה לישראל כפויי טובה בני כפויי טובה בשעה שאמר הקדוש ברוך הוא לישראל מי יתן והיה לבבם זה להם היה להם לומר תן אתה,כפויי טובה דכתיב (במדבר כא, ה) ונפשנו קצה 5a. This serves bto say to you that if an individualhas bsinned, one says to him: Go tothat famous bindividualwho sinned, King David, and learn from him that one can repent. bAnd if the community sinned, one says tothem: bGo tothe bcommunitythat sinned, i.e., the Jewish people at the time of the Golden Calf.,The Gemara notes: bAndit is bnecessaryto learn about repentance both in the case of an individual and in the case of a community. The reason is bthat if we had learnedthis idea only with regard to ban individual,one might have thought that he has the option to repent only bbecause his sin is not publicized. Butin the case of ba community, whose sin is publicized,one might bsaythat the community bcannotrepent. bAndlikewise, bif we had learnedthis idea only with regard to ba community,one might have said that their repentance is accepted bbecause their prayers are more numerousthan those of an individual, and they are heard before God. bButin the case of ban individual, whose merit is notas bstrong,one might bsaythat he is bnotable to repent. Therefore, it is bnecessaryto teach both cases., bAnd this issimilar to that bwhich Rabbi Shmuel bar Naḥmanisays that bRabbi Yonatan says: Whatis the meaning of that bwhich is written: “The saying of David, son of Yishai, and the saying of the man raised on high [ ial /i]”(II Samuel 23:1)? This is the meaning of the verse: bThe saying of David, son of Yishai, who raisedand lightened bthe yoke [ iullah /i] of repentance,as he taught the power of repentance through his own example., bAnd Rabbi Shmuel bar Naḥmanifurther bsaysthat bRabbi Yonatan says:With regard to banyone who performs one mitzva in this world,the mitzva will bprecede him and walk before him in the World-to-Come, as it is stated: “And your righteousness shall go before you, the glory of the Lord shall be your reward”(Isaiah 58:8). bAndwith regard to banyone who commits one transgression,that transgression will bshroud him and lead him on the Day of Judgment, as it is stated: “The paths of their way do wind,they go up into the waste, and are lost” (Job 6:18)., bRabbi Elazar says:The transgression bis tied to him like a dogand does not leave him, bas it is statedwith regard to Joseph and Potiphar’s wife: b“And he did not listen to her, to lie by her, or to be with her”(Genesis 39:10). This teaches that Joseph refused b“to lie by her” in this world,which would have meant that he would have had b“to be with her” in the World-to-Come. /b,§ The Gemara further discusses the sin of the Golden Calf. bReish Lakish says: Come and let us be grateful to our ancestorswho sinned with the Golden Calf, bas had they not sinned wewould bnot have come into the world.Reish Lakish explains: bAs it is statedabout the Jewish people after the revelation at Sinai: b“I said: You are godlike beings, and all of you sons of the Most High”(Psalms 82:6), which indicates that they had become like angels and would not have propagated offspring. Then, God states: After byou ruined your deeds: “Yet you shall die like a man,and fall like one of the princes” (Psalms 82:7).,The Gemara asks: Is this bto say that if they had not sinnedwith the Golden Calf bthey would not have siredchildren? bBut isn’t it writtenthat Noah and his children were instructed: b“And you, be fruitful, and multiply”(Genesis 9:7)? The Gemara answers: This instruction was issued only buntilthe revelation at bSinai,but the Jewish people would have become like angels there, had they not sinned. The Gemara asks: Isn’t it balso writtenabout the Jewish people who were at the revelation bat Sinai: “Go say to them: Return to your tents”(Deuteronomy 5:27), which means that they were instructed to resume marital relations? The Gemara answers: That verse is referring bto the enjoyment of conjugal rights,not to procreation.,The Gemara further asks: bBut isn’t it written: “That it might be good for them, and with their childrenforever” (Deuteronomy 5:26), which indicates that they would continue to bear children? The Gemara answers: This verse is referring bto thosechildren bwho stoodwith them bat Mount Sinai,not to future generations.,The Gemara raises a further difficulty: bBut doesn’t Reish Lakish say: Whatis the meaning of that bwhich is written: “This is the book of the generations of Adam,in the day that God created man” (Genesis 5:1)? bDid Adam the firstman bhave a book?Rather, the verse bteaches that the Holy One, Blessed be He, showed Adam, the firstman, bevery generation and its expositors, every generation and its Sages,and bevery generation and its leaders. WhenAdam barrived at the generation of Rabbi Akiva, he rejoiced in his Torah and was saddened by his death,as Rabbi Akiva was tortured and murdered. Adam bsaid: “How weighty also are Your thoughts to me, O God!How great is the sum of them” (Psalms 139:17). It is evident from here that the Jews were destined to bear future generations from the beginning of time., bAndsimilarly, bRabbi Yosei says:The Messiah, bson of David, will not come until all the souls of the body have been finished,i.e., until all souls that are destined to inhabit physical bodies will do so. bAs it is stated: “For I will not contend for ever, neither will I be always wroth; for the spirit that enwraps itself is from Me, and the souls that I have made”(Isaiah 57:16). According to Rabbi Yosei, in order for the Messiah to come in the end of days, it is necessary for the future generations to be born.,The Gemara answers: bDo not saythat if our ancestors had not sinned bwe would not have come into the world,as we still would have been born; brather,it would have been bas though we had not come into the world.We would have been of no importance, due to the previous generations that would have still been alive. The Gemara asks: Is this bto say that ifthe Jewish people bhad not sinnedwith the Golden Calf then bthey would not have died? But isn’t the chapterthat addresses bwidows whose husbands die childless(Deuteronomy 25:5–10) bwrittenin the Torah, band the chapterthat addresses bthe inheritancea deceased father bequeaths to his sons (Numbers 27:8–11) is also written?,The Gemara answers: These passages were written bconditionally,i.e., if the Jewish people were to sin and not become like angels, those ihalakhotwould take effect. The Gemara asks: bAnd are verses written conditionallyin this manner? The Gemara answers: bYes, as thisis what bRabbi Shimon ben Lakish says: Whatis the meaning of that bwhich is written: “And there was evening and there was morning, the sixth day”(Genesis 1:31)? This bteaches that the Holy One, Blessed be He, established a condition with the acts of Creation, and He said: If the Jewish people accept the Torahat the revelation at Sinai, all is bwelland the world will continue to exist. bBut ifthey do bnotaccept it, bI will return you tothe primordial state of bchaos and disorder. /b,The Gemara braises an objectionfrom a ibaraitato the new formulation of Reish Lakish’s statement, according to which the Jewish people would have become immortal had they not sinned with the Golden Calf. The verse states about the Jewish people after the revelation at Sinai: b“Who would give that they had such a heart as this always,to fear Me, and keep all My commandments, that it might be good for them, and with their children forever” (Deuteronomy 5:26). The ibaraitastates that although they had reached such an elevated state, it bwas not possible to nullifythe power of bthe Angel of Death over them, as the decreeof death bwas already issuedfrom the time of creation.,Rather, the ibaraitaexplains that bthe Jewish people accepted the Torah only in order that no nation or tongue would rule over them, as it is statedin the same verse: b“That it might be good for them, and with their children forever.”This indicates that had the Jewish people not sinned they would not have achieved immortality, which contradicts Reish Lakish’s statement.,The Gemara answers: Reish Lakish bsaidhis statement bin accordance withthe opinion of bthat itanna /i. As it is taughtin a ibaraitathat bRabbi Yosei says: The Jewish people accepted the Torah only in order that the Angel of Death would not rule over them, as it is stated: “I said: You are godlike beings, and all of you sons of the Most High”(Psalms 82:6), i.e., they had become immortal like angels. Then, God states: After byou ruined your deeds, “yet you shall die like a man,and fall like one of the princes” (Psalms 82:7).,The Gemara asks: bAnd also,according to bRabbi Yosei, isn’t it written: “That it might be good for them, and with their children forever,”from which it may be inferred that although bitwill be bgoodfor them if they remain in this elevated state, btherewill still be bdeath?The Gemara answers: bRabbi Yoseicould have bsaid to you: Since there is no death, there is no greater good than this,i.e., the promise of the verse is immortality.,The Gemara inquires: bAndaccording to bthe first itannaas well, isn’t it written: “Yet you shall die like a man,”which indicates that their mortality was decreed only due to the sin of the Golden Calf? The Gemara answers: bWhatis meant by bdeath?It means bpoverty. As the Master said: Four are considered asthough they were bdead: These are a pauper, a blind person, a leper, and one who has no children. /b, bA pauperis considered as though dead, bas it is writtenthat God said to Moses: “Go, return to Egypt; bfor all the menthat sought your life bare dead”(Exodus 4:19). bAnd who were thesemen? They were bDathan and Abiram. But did theyreally bdie? They werestill alive, as they participated in the rebellion of Korah, which took place years later. bRather,the verse does not mean that they had died, but bthat they had lost their propertyand become impoverished. This demonstrates that a pauper is considered as though he were dead., bA blind personis considered as though he were dead, bas it is written: “He has made me to dwell in dark places, as those that have been long dead”(Lamentations 3:6). bA leperis considered as though he were dead, bas it is writtenthat Aaron said to Moses when Miriam was struck with leprosy: b“Let her not, I pray, be as one dead”(Numbers 12:12). bAnd one who has no childrenis considered as though he were dead, bas it is writtenthat Rachel said to Jacob: b“Give me children, or else I am dead”(Genesis 30:1)., bThe Sages taughtwith regard to the verse: b“If you walk in My statutes”(Leviticus 26:3): In this context, b“if”is ba termthat means bnothing other than supplication,i.e., God is hoping that the Jewish people will observe the Torah. bAnd similarly, it is stated: “Oh that My people would hearken to Me,that Israel would walk in My ways, bI would soon subdue their enemies”(Psalms 81:14–15). bAnd it states: “Oh that you would hearken to My commandments! Then your peace would be as a river,and your righteousness as the waves of the sea. bYour seed also would be as the sand, and the offspring of your bodylike its grains” (Isaiah 48:18–19).,§ The Gemara returns to a verse cited above. bThe Sages taughtwith regard to the verse: b“Who would give that they had such a heart as thisalways, to fear Me, and keep all My commandments, that it might be good for them, and with their children forever” (Deuteronomy 5:26). At a later stage, bMoses said to the Jewish people: Ingrates, children of ingrates! When the Holy One, Blessed be He, said to the Jewish people: “Who would give that they had such a heart as this always,” they should have said: You should giveus a heart to fear You.,The Gemara explains that Moses calls the Jewish people bingrates, as it is writtenthat the Jewish people spoke disparagingly of the manna: b“And our soul loathes /b
17. Anon., Letter of Aristeas, 140, 16, 134

134. he would not escape detection, for he made it clear that the power of God pervaded the whole of the law.


Subjects of this text:

subject book bibliographic info
andreas, companion of aristeas Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 268
andreia Legaspi, Wisdom in Classical and Biblical Tradition (2018) 194
aristeas (narrator) Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 268
biblical Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 82
christian union with christ Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 229
clement of alexandria Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 229
death Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 197
deputation to eleazar, deuteronomy, book of Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 268
divine/heavenly (beings, status) Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 82
divinization, deification Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 82
egyptians Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 268
eleazar, high priest Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 268
exodus, event/story Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 268
father, fatherhood Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 243
food/dietary laws Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 268
god, of the jews Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 268
god, representations of, creator Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 90, 223
god, representations of, father Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 90, 223
god, representations of, judge Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 223
god, representations of, king Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 223
god, representations of, true existence Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 223
gods and humans Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 229
greek Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 268
heavenly host, angels, angelic Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 82
humans united with god Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 229
idol/idol worship/idolatry Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 268
israel, the people of, redemption/restoration of, the kingdom of, israelite Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 82
jesus, divine status Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 82
justice, divine Legaspi, Wisdom in Classical and Biblical Tradition (2018) 194
koinonia Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 229
legislator/lawgiver Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 268
light Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 201
marriage Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 82
messiah' Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 243
moses Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 223; Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 268
mythic, mythology (near eastern, semitic), demythologizing Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 82
old testament Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 229
passover/pesaḥ Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 201
philon of alexandreia Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 229
phronēsis Legaspi, Wisdom in Classical and Biblical Tradition (2018) 194
piety Legaspi, Wisdom in Classical and Biblical Tradition (2018) 194
ps.-aristeas Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 268
sinai, covenant, revelation Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 82
sons of god, sons of heaven Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 82
stoic thought Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 229
sōphrosunē Legaspi, Wisdom in Classical and Biblical Tradition (2018) 194
tertullian Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 229
wisdom, in wisdom of solomon Legaspi, Wisdom in Classical and Biblical Tradition (2018) 194
wisdom, personified Legaspi, Wisdom in Classical and Biblical Tradition (2018) 194
wisdom of solomon, book of Legaspi, Wisdom in Classical and Biblical Tradition (2018) 194