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42 results for "life"
1. Septuagint, Tobit, 6.6, 12.19 (th cent. BCE - 2nd cent. BCE)  Tagged with subjects: •life / afterlife, eternal Found in books: Stuckenbruck (2007) 724
6.6. Then the young man said to the angel, "Brother Azarias, of what use is the liver and heart and gall of the fish?" 12.19. All these days I merely appeared to you and did not eat or drink, but you were seeing a vision.
2. Hebrew Bible, Deuteronomy, 20.2-20.4 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •life / afterlife, eternal Found in books: Stuckenbruck (2007) 293
20.2. "וְהָיָה כְּקָרָבְכֶם אֶל־הַמִּלְחָמָה וְנִגַּשׁ הַכֹּהֵן וְדִבֶּר אֶל־הָעָם׃", 20.2. "רַק עֵץ אֲשֶׁר־תֵּדַע כִּי־לֹא־עֵץ מַאֲכָל הוּא אֹתוֹ תַשְׁחִית וְכָרָתָּ וּבָנִיתָ מָצוֹר עַל־הָעִיר אֲשֶׁר־הִוא עֹשָׂה עִמְּךָ מִלְחָמָה עַד רִדְתָּהּ׃", 20.3. "וְאָמַר אֲלֵהֶם שְׁמַע יִשְׂרָאֵל אַתֶּם קְרֵבִים הַיּוֹם לַמִּלְחָמָה עַל־אֹיְבֵיכֶם אַל־יֵרַךְ לְבַבְכֶם אַל־תִּירְאוּ וְאַל־תַּחְפְּזוּ וְאַל־תַּעַרְצוּ מִפְּנֵיהֶם׃", 20.4. "כִּי יְהוָה אֱלֹהֵיכֶם הַהֹלֵךְ עִמָּכֶם לְהִלָּחֵם לָכֶם עִם־אֹיְבֵיכֶם לְהוֹשִׁיעַ אֶתְכֶם׃", 20.2. "And it shall be, when ye draw nigh unto the battle, that the priest shall approach and speak unto the people,", 20.3. "and shall say unto them: ‘Hear, O Israel, ye draw nigh this day unto battle against your enemies; let not your heart faint; fear not, nor be alarmed, neither be ye affrighted at them;", 20.4. "for the LORD your God is He that goeth with you, to fight for you against your enemies, to save you.’",
3. Hebrew Bible, Psalms, 4.6, 31.16, 37.6, 67.1, 80.3, 80.7, 80.19, 94.1, 119.135 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •life / afterlife, eternal Found in books: Stuckenbruck (2007) 293
4.6. "זִבְחוּ זִבְחֵי־צֶדֶק וּבִטְחוּ אֶל־יְהוָה׃", 31.16. "בְּיָדְךָ עִתֹּתָי הַצִּילֵנִי מִיַּד־אוֹיְבַי וּמֵרֹדְפָי׃", 37.6. "וְהוֹצִיא כָאוֹר צִדְקֶךָ וּמִשְׁפָּטֶךָ כַּצָּהֳרָיִם׃", 67.1. "לַמְנַצֵּח בִּנְגִינֹת מִזְמוֹר שִׁיר׃", 80.3. "לִפְנֵי אֶפְרַיִם וּבִנְיָמִן וּמְנַשֶּׁה עוֹרְרָה אֶת־גְּבוּרָתֶךָ וּלְכָה לִישֻׁעָתָה לָּנוּ׃", 80.7. "תְּשִׂימֵנוּ מָדוֹן לִשְׁכֵנֵינוּ וְאֹיְבֵינוּ יִלְעֲגוּ־לָמוֹ׃", 80.19. "וְלֹא־נָסוֹג מִמֶּךָּ תְּחַיֵּנוּ וּבְשִׁמְךָ נִקְרָא׃", 94.1. "אֵל־נְקָמוֹת יְהוָה אֵל נְקָמוֹת הוֹפִיַע׃", 94.1. "הֲיֹסֵר גּוֹיִם הֲלֹא יוֹכִיחַ הַמְלַמֵּד אָדָם דָּעַת׃", 119.135. "פָּנֶיךָ הָאֵר בְּעַבְדֶּךָ וְלַמְּדֵנִי אֶת־חֻקֶּיךָ׃", 4.6. "offer the sacrifices of righteousness, and put your trust in the LORD. ", 31.16. "My times are in Thy hand; Deliver me from the hand of mine enemies, and from them that persecute me.", 37.6. "And He will make thy righteousness to go forth as the light, and thy right as the noonday.", 67.1. "For the Leader; with string-music. A Psalm, a Song.", 80.3. "Before Ephraim and Benjamin and Manasseh, stir up Thy might, And come to save us.", 80.7. "Thou makest us a strife unto our neighbours; And our enemies mock as they please.", 80.19. "So shall we not turn back from Thee; Quicken Thou us, and we will call upon Thy name.", 94.1. "O LORD, Thou God to whom vengeance belongeth, Thou God to whom vengeance belongeth, shine forth.", 119.135. "Make Thy face to shine upon Thy servant; And teach me Thy statutes.",
4. Hebrew Bible, Numbers, 6.25 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •life / afterlife, eternal Found in books: Stuckenbruck (2007) 293
6.25. "יָאֵר יְהוָה פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ׃", 6.25. "The LORD make His face to shine upon thee, and be gracious unto thee;",
5. Hebrew Bible, Job, 14.12 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •life / afterlife, eternal Found in books: Stuckenbruck (2007) 228
14.12. "וְאִישׁ שָׁכַב וְלֹא־יָקוּם עַד־בִּלְתִּי שָׁמַיִם לֹא יָקִיצוּ וְלֹא־יֵעֹרוּ מִשְּׁנָתָם׃", 14.12. "So man lieth down and riseth not; Till the heavens be no more, they shall not awake, Nor be roused out of their sleep.",
6. Hebrew Bible, Genesis, 3.22, 18.8, 19.3 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Stuckenbruck (2007) 724
3.22. "וַיֹּאמֶר יְהוָה אֱלֹהִים הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע וְעַתָּה פֶּן־יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם׃", 18.8. "וַיִּקַּח חֶמְאָה וְחָלָב וּבֶן־הַבָּקָר אֲשֶׁר עָשָׂה וַיִּתֵּן לִפְנֵיהֶם וְהוּא־עֹמֵד עֲלֵיהֶם תַּחַת הָעֵץ וַיֹּאכֵלוּ׃", 19.3. "וַיִּפְצַר־בָּם מְאֹד וַיָּסֻרוּ אֵלָיו וַיָּבֹאוּ אֶל־בֵּיתוֹ וַיַּעַשׂ לָהֶם מִשְׁתֶּה וּמַצּוֹת אָפָה וַיֹּאכֵלוּ׃", 19.3. "וַיַּעַל לוֹט מִצּוֹעַר וַיֵּשֶׁב בָּהָר וּשְׁתֵּי בְנֹתָיו עִמּוֹ כִּי יָרֵא לָשֶׁבֶת בְּצוֹעַר וַיֵּשֶׁב בַּמְּעָרָה הוּא וּשְׁתֵּי בְנֹתָיו׃", 3.22. "And the LORD God said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.’", 18.8. "And he took curd, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat.", 19.3. "And he urged them greatly; and they turned in unto him, and entered into his house; and he made them a feast, and did bake unleavened bread, and they did eat.",
7. Homer, Iliad, 5.341-5.342, 14.170, 19.38, 19.340-19.348 (8th cent. BCE - 7th cent. BCE)  Tagged with subjects: •life / afterlife, eternal Found in books: Stuckenbruck (2007) 724
5.341. / the ichor, such as floweth in the blessed gods; for they eat not bread neither drink flaming wine, wherefore they are bloodless, and are called immortals. She then with a loud cry let fall her son, and Phoebus Apollo took him in his arms 5.342. / the ichor, such as floweth in the blessed gods; for they eat not bread neither drink flaming wine, wherefore they are bloodless, and are called immortals. She then with a loud cry let fall her son, and Phoebus Apollo took him in his arms 14.170. / With ambrosia first did she cleanse from her lovely body every stain, and anointed her richly with oil, ambrosial, soft, and of rich fragrance; were this but shaken in the palace of Zeus with threshold of bronze, even so would the savour thereof reach unto earth and heaven. 19.38. / and renounce thy wrath against Agamemnon, shepherd of the host, and then array thee with all speed for battle and clothe thee in thy might. 19.340. / And as they mourned the son of Cronos had sight of them, and was touched with pity; and forthwith he spake winged words unto Athene:My child, lo thou forsakest utterly thine own warrior. Is there then no place in thy thought any more for Achilles? Yonder 19.341. / And as they mourned the son of Cronos had sight of them, and was touched with pity; and forthwith he spake winged words unto Athene:My child, lo thou forsakest utterly thine own warrior. Is there then no place in thy thought any more for Achilles? Yonder 19.342. / And as they mourned the son of Cronos had sight of them, and was touched with pity; and forthwith he spake winged words unto Athene:My child, lo thou forsakest utterly thine own warrior. Is there then no place in thy thought any more for Achilles? Yonder 19.343. / And as they mourned the son of Cronos had sight of them, and was touched with pity; and forthwith he spake winged words unto Athene:My child, lo thou forsakest utterly thine own warrior. Is there then no place in thy thought any more for Achilles? Yonder 19.344. / And as they mourned the son of Cronos had sight of them, and was touched with pity; and forthwith he spake winged words unto Athene:My child, lo thou forsakest utterly thine own warrior. Is there then no place in thy thought any more for Achilles? Yonder 19.345. / he sitteth in front of his ships with upright horns, mourning for his dear comrade; the others verily are gone to their meal but he fasteth and will have naught of food. Nay go, shed thou into his breast nectar and pleasant ambrosia, that hunger-pangs come not upon him. 19.346. / he sitteth in front of his ships with upright horns, mourning for his dear comrade; the others verily are gone to their meal but he fasteth and will have naught of food. Nay go, shed thou into his breast nectar and pleasant ambrosia, that hunger-pangs come not upon him. 19.347. / he sitteth in front of his ships with upright horns, mourning for his dear comrade; the others verily are gone to their meal but he fasteth and will have naught of food. Nay go, shed thou into his breast nectar and pleasant ambrosia, that hunger-pangs come not upon him. 19.348. / he sitteth in front of his ships with upright horns, mourning for his dear comrade; the others verily are gone to their meal but he fasteth and will have naught of food. Nay go, shed thou into his breast nectar and pleasant ambrosia, that hunger-pangs come not upon him.
8. Hebrew Bible, Judges, 13.15-13.16 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •life / afterlife, eternal Found in books: Stuckenbruck (2007) 724
13.15. "וַיֹּאמֶר מָנוֹחַ אֶל־מַלְאַךְ יְהוָה נַעְצְרָה־נָּא אוֹתָךְ וְנַעֲשֶׂה לְפָנֶיךָ גְּדִי עִזִּים׃", 13.16. "וַיֹּאמֶר מַלְאַךְ יְהוָה אֶל־מָנוֹחַ אִם־תַּעְצְרֵנִי לֹא־אֹכַל בְּלַחְמֶךָ וְאִם־תַּעֲשֶׂה עֹלָה לַיהוָה תַּעֲלֶנָּה כִּי לֹא־יָדַע מָנוֹחַ כִּי־מַלְאַךְ יְהוָה הוּא׃", 13.15. "And Manoaĥ said to the angel of the Lord, I pray thee, let us detain thee, until we shall have made ready a kid for thee.", 13.16. "And the angel of the Lord said to Manoaĥ, Though thou detain me, I will not eat of thy bread: and if thou wilt offer a burnt offering, thou must offer it to the Lord. For Manoaĥ knew not that he was an angel of the Lord.",
9. Hebrew Bible, Isaiah, 26.19, 60.1 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •life / afterlife, eternal Found in books: Stuckenbruck (2007) 228, 293
26.19. "יִחְיוּ מֵתֶיךָ נְבֵלָתִי יְקוּמוּן הָקִיצוּ וְרַנְּנוּ שֹׁכְנֵי עָפָר כִּי טַל אוֹרֹת טַלֶּךָ וָאָרֶץ רְפָאִים תַּפִּיל׃", 60.1. "וּבָנוּ בְנֵי־נֵכָר חֹמֹתַיִךְ וּמַלְכֵיהֶם יְשָׁרְתוּנֶךְ כִּי בְקִצְפִּי הִכִּיתִיךְ וּבִרְצוֹנִי רִחַמְתִּיךְ׃", 60.1. "קוּמִי אוֹרִי כִּי בָא אוֹרֵךְ וּכְבוֹד יְהוָה עָלַיִךְ זָרָח׃", 26.19. "Thy dead shall live, my dead bodies shall arise— Awake and sing, ye that dwell in the dust— For Thy dew is as the dew of light, And the earth shall bring to life the shades.", 60.1. "Arise, shine, for thy light is come, And the glory of the LORD is risen upon thee.",
10. Hebrew Bible, Ecclesiastes, 8.1 (5th cent. BCE - 2nd cent. BCE)  Tagged with subjects: •life / afterlife, eternal Found in books: Stuckenbruck (2007) 293
8.1. "מִי כְּהֶחָכָם וּמִי יוֹדֵעַ פֵּשֶׁר דָּבָר חָכְמַת אָדָם תָּאִיר פָּנָיו וְעֹז פָּנָיו יְשֻׁנֶּא׃", 8.1. "וּבְכֵן רָאִיתִי רְשָׁעִים קְבֻרִים וָבָאוּ וּמִמְּקוֹם קָדוֹשׁ יְהַלֵּכוּ וְיִשְׁתַּכְּחוּ בָעִיר אֲשֶׁר כֵּן־עָשׂוּ גַּם־זֶה הָבֶל׃", 8.1. "Who is as the wise man? and who knoweth the interpretation of a thing? A man’s wisdom maketh his face to shine, And the boldness of his face is changed.",
11. Hebrew Bible, 1 Chronicles, 28.20 (5th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •life / afterlife, eternal Found in books: Stuckenbruck (2007) 293
28.20. "And David said to Solomon his son: ‘Be strong and of good courage, and do it; fear not, nor be dismayed; for the LORD God, even my God, is with thee; He will not fail thee, nor forsake thee, until all the work for the service of the house of the LORD be finished.",
12. Hebrew Bible, 2 Chronicles, 20.17, 32.7 (5th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •life / afterlife, eternal Found in books: Stuckenbruck (2007) 293
20.17. "לֹא לָכֶם לְהִלָּחֵם בָּזֹאת הִתְיַצְּבוּ עִמְדוּ וּרְאוּ אֶת־יְשׁוּעַת יְהוָה עִמָּכֶם יְהוּדָה וִירוּשָׁלִַם אַל־תִּירְאוּ וְאַל־תֵּחַתּוּ מָחָר צְאוּ לִפְנֵיהֶם וַיהוָה עִמָּכֶם׃", 32.7. "חִזְקוּ וְאִמְצוּ אַל־תִּירְאוּ וְאַל־תֵּחַתּוּ מִפְּנֵי מֶלֶךְ אַשּׁוּר וּמִלִּפְנֵי כָּל־הֶהָמוֹן אֲשֶׁר־עִמּוֹ כִּי־עִמָּנוּ רַב מֵעִמּוֹ׃", 20.17. "Ye shall not need to fight in this battle; set yourselves, stand ye still, and see the salvation of the LORD with you, O Judah and Jerusalem; fear not, nor be dismayed; to-morrow go out against them; for the LORD is with you.’", 32.7. "’Be strong and of good courage, be not afraid nor dismayed for the king of Assyria, nor for all the multitude that is with him; for there is a Greater with us than with him:",
13. Septuagint, Tobit, 6.6, 12.19 (4th cent. BCE - 2nd cent. BCE)  Tagged with subjects: •life / afterlife, eternal Found in books: Stuckenbruck (2007) 724
6.6. Then the young man said to the angel, "Brother Azarias, of what use is the liver and heart and gall of the fish?" 12.19. All these days I merely appeared to you and did not eat or drink, but you were seeing a vision.
14. Anon., 1 Enoch, 1.8, 5.7, 25.3-25.7, 38.4, 50.1, 58.3-58.4, 58.6, 63.6, 82.2-82.3, 89.51, 89.54-89.56, 89.66-89.67, 89.74, 90.6-90.7, 91.10-91.11, 92.4-92.5, 93.8, 95.4, 96.7, 97.2, 97.7, 98.7, 99.3, 99.16, 100.5, 102.4-102.11, 103.2-103.4, 103.4523, 104.1-104.2, 104.4, 104.6, 108.11-108.12 (3rd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •life / afterlife, eternal Found in books: Stuckenbruck (2007) 128, 228, 293, 524, 525, 569, 724
1.8. But with the righteous He will make peace.And will protect the elect, And mercy shall be upon them.And they shall all belong to God, And they shall be prospered, And they shall all be blessed.And He will help them all, And light shall appear unto them, And He will make peace with them'. 25.3. know about everything, but especially about this tree.' And he answered saying: 'This high mountain which thou hast seen, whose summit is like the throne of God, is His throne, where the Holy Great One, the Lord of Glory, the Eternal King, will sit, when He shall come down to visit 25.4. the earth with goodness. And as for this fragrant tree no mortal is permitted to touch it till the great judgement, when He shall take vengeance on all and bring (everything) to its consummation 25.5. for ever. It shall then be given to the righteous and holy. Its fruit shall be for food to the elect: it shall be transplanted to the holy place, to the temple of the Lord, the Eternal King. 25.6. Then shall they rejoice with joy and be glad, And into the holy place shall they enter; And its fragrance shall be in their bones, And they shall live a long life on earth, Such as thy fathers lived:And in their days shall no sorrow or plague Or torment or calamity touch them.' 25.7. Then blessed I the God of Glory, the Eternal King, who hath prepared such things for the righteous, and hath created them and promised to give to them. 38.4. From that time those that possess the earth shall no longer be powerful and exalted: And they shall not be able to behold the face of the holy, For the Lord of Spirits has caused His light to appear On the face of the holy, righteous, and elect. 50.1. And in those days a change shall take place for the holy and elect, And the light of days shall abide upon them, And glory and honour shall turn to the holy, 58.3. And the righteous shall be in the light of the sun. And the elect in the light of eternal life: The days of their life shall be unending, And the days of the holy without number. 58.4. And they shall seek the light and find righteousness with the Lord of Spirits: There shall be peace to the righteous in the name of the Eternal Lord." 58.6. And there shall be a light that never endeth, And to a limit (lit. ' number ') of days they shall not come, For the darkness shall first have been destroyed, [And the light established before the Lord of Spirits] And the light of uprightness established for ever before the Lord of Spirits. 63.6. And now we long for a little rest but find it not: We follow hard upon and obtain (it) not:And light has vanished from before us, And darkness is our dwelling-place for ever and ever: 82.2. I have given Wisdom to thee and to thy children, [And thy children that shall be to thee], That they may give it to their children for generations, This wisdom (namely) that passeth their thought. 82.2. in the fields, and the winepress: these things take place in the days of his dominion. These are the names, and the orders, and the leaders of those heads of thousands: Gida'ljal, Ke'el, and He'el, and the name of the head of a thousand which is added to them, Asfa'el: and the days of his dominion are at an end.Section IV. Chapters LXXXIII-XC. The Dream-Visions. 82.3. And those who understand it shall not sleep, But shall listen with the ear that they may learn this wisdom, And it shall please those that eat thereof better than good food. 89.51. And again I saw those sheep that they again erred and went many ways, and forsook that their house, and the Lord of the sheep called some from amongst the sheep and sent them to the sheep, 89.55. those sheep invited that slaughter and betrayed His place. And He gave them over into the hands of the lions and tigers, and wolves and hyenas, and into the hand of the foxes, and to all the wild 89.56. beasts, and those wild beasts began to tear in pieces those sheep. And I saw that He forsook that their house and their tower and gave them all into the hand of the lions, to tear and devour them, 89.66. those sheep into the hand of the lions. And the lions and tigers eat and devoured the greater part of those sheep, and the wild boars eat along with them; and they burnt that tower and demolished 89.67. that house. And I became exceedingly sorrowful over that tower because that house of the sheep was demolished, and afterwards I was unable to see if those sheep entered that house. 89.74. And as touching all this the eyes of those sheep were blinded so that they saw not, and (the eyes of) their shepherds likewise; and they delivered them in large numbers to their shepherds for 90.6. But behold lambs were borne by those white sheep, and they began to open their eyes and to see, 90.7. and to cry to the sheep. Yea, they cried to them, but they did not hearken to what they said to 92.4. He will be gracious to the righteous and give him eternal uprightness, And He will give him power so that he shall be (endowed) with goodness and righteousness. And he shall walk in eternal light. 92.5. And sin shall perish in darkness for ever, And shall no more be seen from that day for evermore. 93.8. And after that in the sixth week all who live in it shall be blinded, And the hearts of all of them shall godlessly forsake wisdom.And in it a man shall ascend; And at its close the house of dominion shall be burnt with fire, And the whole race of the chosen root shall be dispersed. 95.4. Woe to you who fulminate anathemas which cannot be reversed: Healing shall therefore be far from you because of your sins." 96.7. Woe to you who work unrighteousness And deceit and blasphemy: It shall be a memorial against you for evil." 97.2. Be it known unto you (ye sinners) that the Most High is mindful of your destruction, And the angels of heaven rejoice over your destruction. 97.7. Woe to you, ye sinners, who live on the mid ocean and on the dry land, Whose remembrance is evil against you. 98.7. And do not think in your spirit nor say in your heart that ye do not know and that ye do not see" 99.3. In those days make ready, ye righteous, to raise your prayers as a memorial, And place them as a testimony before the angels, That they may place the sin of the sinners for a memorial before the Most High. 99.16. For He shall cast down your glory, And bring affliction on your hearts, And shall arouse His fierce indignation And destroy you all with the sword; And all the holy and righteous shall remember your sins. 100.5. And over all the righteous and holy He will appoint guardians from amongst the holy angels To guard them as the apple of an eye, Until He makes an end of all wickedness and all sin, And though the righteous sleep a long sleep, they have nought to fear. 102.4. Fear ye not, ye souls of the righteous, And be hopeful ye that have died in righteousness. 102.5. And grieve not if your soul into Sheol has descended in grief, And that in your life your body fared not according to your goodness, But wait for the day of the judgement of sinners And for the day of cursing and chastisement. 102.6. And yet when ye die the sinners speak over you: ' As we die, so die the righteous, And what benefit do they reap for their deed 102.7. Behold, even as we, so do they die in grief and darkness, And what have they more than we From henceforth we are equal. 102.8. And what will they receive and what will they see for ever Behold, they too have died, And henceforth for ever shall they see no light. 102.9. I tell you, ye sinners, ye are content to eat and drink, and rob and sin, and strip men naked, and 102.11. of violence is found in them till their death ' Nevertheless they perished and became as though they had not been, and their spirits descended into Sheol in tribulation. 103.2. Mighty One in dominion, and by His greatness I swear to you. I know a mystery And have read the heavenly tablets, And have seen the holy books, And have found written therein and inscribed regarding them: 103.3. That all goodness and joy and glory are prepared for them, And written down for the spirits of those who have died in righteousness, And that manifold good shall be given to you in recompense for your labours, And that your lot is abundantly beyond the lot of the living. 103.4. And the spirits of you who have died in righteousness shall live and rejoice, And their spirits shall not perish, nor their memorial from before the face of the Great One Unto all the generations of the world: wherefore no longer fear their contumely. 104.1. I swear unto you, that in heaven the angels remember you for good before the glory of the Great 104.1. idols; for all your lying and all your godlessness issue not in righteousness but in great sin. And now I know this mystery, that sinners will alter and pervert the words of righteousness in many ways, and will speak wicked words, and lie, and practice great deceits, and write books concerning 104.2. One: and your names are written before the glory of the Great One. Be hopeful; for aforetime ye were put to shame through ill and affliction; but now ye shall shine as the lights of heaven, 104.4. rulers, and on all who helped those who plundered you. Be hopeful, and cast not away your hopes for ye shall have great joy as the angels of heaven. What shall ye be obliged to do Ye shall not have to hide on the day of the great judgement and ye shall not be found as sinners, and the eternal 104.6. judgement shall be far from you for all the generations of the world. And now fear not, ye righteous, when ye see the sinners growing strong and prospering in their ways: be not companions with them, 108.11. yet they blessed Me. And now I will summon the spirits of the good who belong to the generation of light, and I will transform those who were born in darkness, who in the flesh were not recompensed 108.12. with such honour as their faithfulness deserved. And I will bring forth in shining light those who"
15. Anon., Testament of Moses, 10.9 (2nd cent. BCE - 2nd cent. CE)  Tagged with subjects: •life / afterlife, eternal Found in books: Stuckenbruck (2007) 569
16. Septuagint, Wisdom of Solomon, 3.1, 5.5-5.6 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •life / afterlife, eternal Found in books: Stuckenbruck (2007) 293, 524, 569
3.1. But the souls of the righteous are in the hand of God,and no torment will ever touch them. 5.5. Why has he been numbered among the sons of God?And why is his lot among the saints?" 5.6. So it was we who strayed from the way of truth,and the light of righteousness did not shine on us,and the sun did not rise upon us.
17. Septuagint, Ecclesiasticus (Siracides), 16.27 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •life / afterlife, eternal Found in books: Stuckenbruck (2007) 724
16.27. He arranged his works in an eternal order,and their dominion for all generations;they neither hunger nor grow weary,and they do not cease from their labors.
18. Hebrew Bible, Daniel, 12.2-12.3 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •life / afterlife, eternal Found in books: Stuckenbruck (2007) 228, 524, 569
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׃", 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.",
19. Anon., Jubilees, 23.30-23.31 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •life / afterlife, eternal Found in books: Stuckenbruck (2007) 524
23.30. and they will all perish together, beasts and cattle and birds, and all the fish of the sea, on account of the children of men. 23.31. And they will strive one with another, the young with the old, and the old with the young, the poor with the rich, and the lowly with the great, and the beggar with the prince,
20. Philo of Alexandria, On The Life of Abraham, 118 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •life / afterlife, eternal Found in books: Stuckenbruck (2007) 724
118. And it is a thing that deserves to be looked on as a prodigy, that though they did not drink they seemed to drink, and that though they did not eat they presented the appearance of persons eating. But this was all natural and consistent with what was going on. And the most miraculous circumstance of all was, that these beings who were incorporeal presented the appearance of a body in human form by reason of their favour to the virtuous man, for otherwise what need was there of all these miracles except for the purpose of giving the wise man the evidence of his external senses by means of a more distinct sight, because his character had not escaped the knowledge of the Father of the universe. XXIV.
21. Philo of Alexandria, On Giants, 4.9 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •life / afterlife, eternal Found in books: Stuckenbruck (2007) 724
22. Josephus Flavius, Jewish Antiquities, 1.196-1.197 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •life / afterlife, eternal Found in books: Stuckenbruck (2007) 724
1.196. 2. When God had thus resolved concerning the Sodomites, Abraham, as he sat by the oak of Mambre, at the door of his tent, saw three angels; and thinking them to be strangers, he rose up, and saluted them, and desired they would accept of an entertainment, and abide with him; 1.197. to which, when they agreed, he ordered cakes of meal to be made presently; and when he had slain a calf, he roasted it, and brought it to them, as they sat under the oak. Now they made a show of eating; and besides, they asked him about his wife Sarah, where she was; and when he said she was within, they said they would come again hereafter, and find her become a mother.
23. New Testament, 1 Corinthians, 6.3, 11.10, 13.1 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •life / afterlife, eternal Found in books: Stuckenbruck (2007) 569
6.3. οὐκ οἴδατε ὅτι ἀγγέλους κρινοῦμεν, μήτιγε βιωτικά; 11.10. διὰ τοῦτο ὀφείλει ἡ γυνὴ ἐξουσίαν ἔχειν ἐπὶ τῆς κεφαλῆς διὰ τοὺς ἀγγέλους. 13.1. Καὶ ἔτι καθʼ ὑπερβολὴν ὁδὸν ὑμῖν δείκνυμι. Ἐὰν ταῖς γλώσσαις τῶν ἀνθρώπων λαλῶ καὶ τῶν ἀγγέλων, ἀγάπην δὲ μὴ ἔχω, γέγονα χαλκὸς ἠχῶν ἢ κύμβαλον ἀλαλάζον. 6.3. Don't youknow that we will judge angels? How much more, things that pertain tothis life? 11.10. For this cause the woman ought to have authority on her head,because of the angels. 13.1. If I speak with the languages of men and of angels, but don'thave love, I have become sounding brass, or a clanging cymbal.
24. New Testament, Ephesians, 5.14 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •life / afterlife, eternal Found in books: Stuckenbruck (2007) 228
5.14. διὸ λέγει Ἔγειρε, ὁ καθεύδων, καὶ ἀνάστα ἐκ τῶν νεκρῶν, καὶ ἐπιφαύσει σοι ὁ χριστός. 5.14. Therefore he says, "Awake, you who sleep, and arise from the dead, and Christ will shine on you."
25. New Testament, John, 6.27 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •life / afterlife, eternal Found in books: Stuckenbruck (2007) 724
6.27. ἐργάζεσθε μὴ τὴν βρῶσιν τὴν ἀπολλυμένην ἀλλὰ τὴν βρῶσιν τὴν μένουσαν εἰς ζωὴν αἰώνιον, ἣν ὁ υἱὸς τοῦ ἀνθρώπου ὑμῖν δώσει, τοῦτον γὰρ ὁ πατὴρ ἐσφράγισεν ὁ θεός. 6.27. Don't work for the food which perishes, but for the food which remains to eternal life, which the Son of Man will give to you. For God the Father has sealed him."
26. Ps.-Philo, Biblical Antiquities, 19.3 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •life / afterlife, eternal Found in books: Stuckenbruck (2007) 228
27. Anon., Genesis Rabba, None (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Stuckenbruck (2007) 724
28. Justin, Dialogue With Trypho, 57 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •life / afterlife, eternal Found in books: Stuckenbruck (2007) 724
57. The Jew objects, why is He said to have eaten, if He be God? Answer of Justin Trypho: (When I was silent.) That Scripture compels us to admit this, is manifest; but there is a matter about which we are deservedly at a loss— namely, about what was said to the effect that [the Lord] ate what was prepared and placed before him by Abraham; and you would admit this. Justin: It is written that they ate; and if we believe that it is said the three ate, and not the two alone— who were really angels, and are nourished in the heavens, as is evident to us, even though they are not nourished by food similar to that which mortals use—(for, concerning the sustece of manna which supported your fathers in the desert, Scripture speaks thus, that they ate angels' food): [if we believe that three ate], then I would say that the Scripture which affirms they ate bears the same meaning as when we would say about fire that it has devoured all things; yet it is not certainly understood that they ate, masticating with teeth and jaws. So that not even here should we be at a loss about anything, if we are acquainted even slightly with figurative modes of expression, and able to rise above them. Trypho: It is possible that [the question] about the mode of eating may be thus explained: [the mode, that is to say,] in which it is written, they took and ate what had been prepared by Abraham: so that you may now proceed to explain to us how this God who appeared to Abraham, and is minister to God the Maker of all things, being born of the Virgin, became man, of like passions with all, as you said previously. Justin: Permit me first, Trypho, to collect some other proofs on this head, so that you, by the large number of them, may be persuaded of [the truth of] it, and thereafter I shall explain what you ask. Trypho: Do as seems good to you; for I shall be thoroughly pleased.
29. Anon., Targum Neofiti, None (2nd cent. CE - 4th cent. CE)  Tagged with subjects: •life / afterlife, eternal Found in books: Stuckenbruck (2007) 724
30. Anon., Targum Pseudo-Jonathan, None (2nd cent. CE - 7th cent. CE)  Tagged with subjects: •life / afterlife, eternal Found in books: Stuckenbruck (2007) 724
31. Anon., Deuteronomy Rabbah, 11.4 (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •life / afterlife, eternal Found in books: Stuckenbruck (2007) 724
11.4. דָּבָר אַחֵר, וְזֹאת הַבְּרָכָה, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן, כֵּיוָן שֶׁבָּא משֶׁה לְבָרֵךְ אֶת יִשְׂרָאֵל, בָּאָה הַתּוֹרָה וְהַקָּדוֹשׁ בָּרוּךְ הוּא לְבָרֵךְ אֶת יִשְׂרָאֵל, וְזֹאת הַבְּרָכָה, זוֹ הַתּוֹרָה, שֶׁנֶּאֱמַר בָּהּ (דברים ד, מד): וְזֹאת הַתּוֹרָה אֲשֶׁר שָׂם משֶׁה לִפְנֵי בְּנֵי יִשְׂרָאֵל. (דברים לג, א): אֲשֶׁר בֵּרַךְ משֶׁה זֶה משֶׁה, (דברים ד, מד): אִישׁ הָאֱלֹהִים זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (שמות טו, ג): ה' אִישׁ מִלְחָמָה. וְכָל כָּךְ לָמָּה, לְקַיֵּם מַה שֶּׁנֶּאֱמַר (קהלת ד, יב): וְהַחוּט הַמְשֻׁלָּשׁ לֹא בִמְהֵרָה יִנָּתֵק. דָּבָר אַחֵר, וְזֹאת הַבְּרָכָה, אָמַר רַבִּי תַּנְחוּמָא, אִם אֱלֹהִים לָמָּה אִישׁ, וְאִם אִישׁ לָמָּה אֱלֹהִים, אֶלָּא, בְּשָׁעָה שֶׁהָיָה הֻשְׁלַךְ לַיְאוֹר שֶׁל מִצְרַיִם אִישׁ, וּבְשָׁעָה שֶׁנֶּהְפַּךְ לְדָם הָאֱלֹהִים. דָּבָר אַחֵר, בְּשָׁעָה שֶׁבָּרַח מִלִּפְנֵי פַּרְעֹה אִישׁ, וּבְשָׁעָה שֶׁשִּׁקְּעוֹ אֱלֹהִים. דָּבָר אַחֵר, בְּשָׁעָה שֶׁעָלָה לָרָקִיעַ אִישׁ, וּמַהוּ אִישׁ, לִפְנֵי הַמַּלְאָכִים שֶׁכֻּלָּן אֵשׁ. וּבְשָׁעָה שֶׁיָּרַד מִן הָרָקִיעַ אֱלֹהִים, מִנַּיִן, שֶׁכָּתוּב (שמות לד, ל): וַיִּירְאוּ מִגֶּשֶׁת אֵלָיו. דָּבָר אַחֵר, בְּשָׁעָה שֶׁעָלָה לָרָקִיעַ אֱלֹהִים, כְּשֵׁם שֶׁאֵין הַמַּלְאָכִים אוֹכְלִין וְשׁוֹתִין, אַף הוּא לֹא אוֹכֵל וְלֹא שׁוֹתֶה, מִנַּיִן, שֶׁנֶּאֱמַר (שמות לד, כח): וַיְהִי שָׁם עִם ה' וגו'. דָּבָר אַחֵר, מַהוּ אִישׁ הָאֱלֹהִים, אָמַר רַב אָבִין מֵחֶצְיוֹ וּלְמַטָּה אִישׁ, מֵחֶצְיוֹ וּלְמַעְלָה הָאֱלֹהִים.
32. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •life / afterlife, eternal Found in books: Stuckenbruck (2007) 724
86b. ריבה להן ומעשה נמי בר' יוחנן בן מתיא שאמר לבנו צא שכור לנו פועלים הלך ופסק להן מזונות וכשבא אצל אביו אמר לו בני אפילו אתה עושה להן כסעודת שלמה בשעתו לא יצאת ידי חובתך עמהן שהן בני אברהם יצחק ויעקב,למימרא דסעודתא דאברהם אבינו עדיפא מדשלמה והכתיב (מלכים א ה, ב) ויהי לחם שלמה ליום אחד שלשים כור סולת וששים כור קמח עשרה בקר בריאים ועשרה בקר רעי ומאה צאן לבד מאיל וצבי ויחמור וברבורים אבוסים ואמר גוריון בן אסטיון משמיה דרב הללו לעמילן של טבחים ור' יצחק אמר הללו לציקי קדירה,ואמר ר' יצחק אלף נשים היו לשלמה כל אחת ואחת עשתה לו בביתה כך מאי טעמא זו סבורה שמא אצלי סועד היום וזו סבורה [שמא] אצלי סועד היום ואילו גבי אברהם כתיב (בראשית יח, ז) ואל הבקר רץ אברהם ויקח בן בקר רך וטוב ואמר רב יהודה אמר רב בן בקר אחד רך שנים וטוב שלשה,התם תלתא תורי לתלתא גברי הכא לכל ישראל ויהודה שנאמר (מלכים א ד, כ) יהודה וישראל רבים כחול אשר על (שפת) הים,מאי ברבורים אבוסים אמר רב שאובסים אותן בעל כרחן ושמואל אמר שאבוסים ועומדים מאליהם ורבי יוחנן אמר מביאין תור ממרעיתו בדלא אניס ותרנגולת מאשפתה בדלא אניסא,אמר רבי יוחנן מובחר שבבהמות שור מובחר שבעופות תרנגולת אמר אמימר זגתא אוכמתא בי בטניתא דמשתכחא ביני עצרי דלא מציא פסיא קניא,(בראשית יח, ז) ואל הבקר רץ אברהם אמר רב יהודה אמר רב בן בקר אחד רך שנים וטוב שלשה ואימא חד כדאמרי אינשי רכיך וטב,א"כ לכתוב רך טוב מאי וטוב ש"מ לדרשה אימא תרי מדטוב לדרשה רך נמי לדרשה,מתיב רבה בר עולא ואיתימא רב הושעיא ואיתימא רב נתן ברבי הושעיא (בראשית יח, ז) ויתן אל הנער וימהר לעשות אותו כל חד וחד יהביה לנער חד (בראשית יח, ח) ויקח חמאה וחלב ובן הבקר אשר עשה ויתן לפניהם דקמא קמא דמטיא אייתי לקמייהו,ולמה לי תלתא תסגי בחד אמר רב חנן בר רבא כדי להאכילן שלש לשונות בחרדל אמר רבי תנחום בר חנילאי לעולם אל ישנה אדם מן המנהג שהרי משה עלה למרום ולא אכל לחם מלאכי השרת ירדו למטה ואכלו לחם ואכלו סלקא דעתך אלא אימא נראו כמי שאכלו ושתו,אמר רב יהודה אמר רב כל מה שעשה אברהם למלאכי השרת בעצמו עשה הקב"ה לבניו בעצמו וכל [מה] שעשה אברהם ע"י שליח עשה הקב"ה לבניו ע"י שליח,(בראשית יח, ז) ואל הבקר רץ אברהם (במדבר יא, לא) ורוח נסע מאת ה' ויקח חמאה וחלב (שמות טז, ד) הנני ממטיר לכם לחם מן השמים,(בראשית יח, ח) והוא עומד עליהם תחת העץ (שמות יז, ו) הנני עומד לפניך שם על הצור [וגו'] (בראשית יח, טז) ואברהם הולך עמם לשלחם (שמות יג, כא) וה' הולך לפניהם יומם,(בראשית יח, ד) יוקח נא מעט מים (שמות יז, ו) והכית בצור ויצאו ממנו מים ושתה העם,ופליגא דר' חמא בר' חנינא דאמר ר' חמא בר' חנינא וכן תנא דבי רבי ישמעאל בשכר שלשה זכו לשלשה בשכר חמאה וחלב זכו למן בשכר והוא עומד עליהם זכו לעמוד הענן בשכר יוקח נא מעט מים זכו לבארה של מרים,יוקח נא מעט מים ורחצו רגליכם אמר רבי ינאי ברבי ישמעאל אמרו לו וכי בערביים חשדתנו שהם משתחוים לאבק רגליהם כבר יצא ממנו ישמעאל,(בראשית יח, א) וירא אליו ה' באלוני ממרא והוא יושב פתח האוהל כחום היום מאי כחום היום אמר רבי חמא בר' חנינא אותו היום יום שלישי של מילה של אברהם היה ובא הקב"ה לשאול באברהם הוציא הקב"ה חמה מנרתיקה כדי שלא יטריח אותו צדיק באורחים,שדריה לאליעזר למיפק לברא נפק ולא אשכח אמר לא מהימנא לך היינו דאמרי תמן לית הימנותא בעבדי נפק איהו חזייה להקדוש ברוך הוא דקאי אבבא היינו דכתיב (בראשית יח, ג) אל נא תעבור מעל עבדך,כיון דחזא דקא אסר ושרי אמר לאו אורח ארעא למיקם הכא היינו דכתיב (בראשית יח, ב) וישא עיניו וירא והנה שלשה אנשים נצבים עליו וירא וירץ לקראתם מעיקרא אתו קמו עליה כי חזיוהו דהוה ליה צערא אמרו לאו אורח ארעא למיקם הכא,מאן נינהו שלשה אנשים מיכאל וגבריאל ורפאל מיכאל שבא לבשר את שרה רפאל שבא לרפא את אברהם גבריאל אזל למהפכיה לסדום והא כתיב (בראשית יט, א) ויבאו שני המלאכים סדומה בערב דאזל מיכאל בהדיה לשזביה ללוט דיקא נמי [דכתיב] (בראשית יט, כה) ויהפוך את הערים האל ולא כתיב ויהפכו שמע מינה,מאי שנא לגבי אברהם דכתיב (בראשית יח, ה) כן תעשה כאשר דברת ומאי שנא לגבי לוט דכתיב 86b. b he has increased /b his obligation to b them, /b since if he had meant to give them no more than the accepted amount, he would not have made any stipulation at all. The mishna then continues: b And /b there is b also /b a supporting b incident involving Rabbi Yoḥa ben Matya, who said to his son: Go out /b and b hire laborers for us. /b His son b went, /b hired them, b and pledged /b to provide b sustece for them /b as a term of their employment, without specifying the details. b And when he came /b back b to his father /b and reported what he had done, Rabbi Yoḥa ben Matya b said to him: My son, even if you were to prepare a feast for them like that of /b King b Solomon in his time, you would not have fulfilled your obligation to them, as they are the descendants of Abraham, Isaac, and Jacob. /b ,The Gemara asks: Is this b to say that the feast of Abraham, our forefather, was superior to that of /b King b Solomon? But isn’t it written: “And Solomon’s provision for one day was thirty measures of fine flour, and sixty measures of meal; ten fat oxen, and twenty oxen out of the pastures, and a hundred sheep, beside harts, and gazelles, and roebucks, and fatted fowl” /b (I Kings 5:2–3). b And Guryon ben Asteyon says in the name of Rav: These /b measures of flour mentioned in the verse b were /b used merely b for the bakers’ well-worked dough [ i la’amilan /i ] /b that was placed in the pot to absorb the steam. b And Rabbi Yitzḥak says: These /b measures of flour were used b for /b meat b pudding, /b a mixture of wine, flour, and leftover meat, b in a pot. /b , b And Rabbi Yitzḥak /b further b says: /b King b Solomon had one thousand wives, each one of whom would prepare for him at her home /b a feast of b such /b proportions. b What is the reason /b that they did this? b This /b wife b reasoned: Perhaps he will feast with me today, and that /b wife b reasoned: Perhaps he will feast with me today. But with regard to Abraham, it is written: “And Abraham ran to the herd, and fetched a calf tender and good” /b (Genesis 18:7), b and Rav Yehuda says /b that b Rav says, /b in explanation of the verse: b “A calf” /b indicates b one; /b the word b “tender” /b means an additional one, i.e., b two; “and good” /b indicates yet another one. This makes a total of b three /b calves, a considerably smaller feast than that of Solomon.,The Gemara answers: b There, /b with regard to Abraham, he prepared b three oxen for three people, /b whereas b here, /b in the case of Solomon, his wives would prepare a feast b for the entire /b realms of b Israel and Judah, as it is stated: “Judah and Israel were many, as the sand which is by the sea /b in multitude, eating and drinking and making merry” (I Kings 4:20). Abraham’s feast was proportionately greater than that of Solomon.,With regard to the verse cited in relation to King Solomon, the Gemara asks: b What /b is the meaning of the term b “fatted fowl [ i avusim /i ]”? Rav says: /b It means b that they are fed [ i ovsim /i ] by force. Shmuel says: /b It means b that they were fattened [ i avusim /i ] and maintained on their own accord, /b i.e., they were naturally fat. b Rabbi Yoḥa says: /b Solomon’s feasts were of fine quality because b they would bring from his herd an ox that had never been forced /b to work, b and /b they would also bring b a hen from its coop that had never been forced /b to lay eggs, and use those for the cuisine.,The Gemara cites a related statement of Rabbi Yoḥa. b Rabbi Yoḥa says: The choicest of cattle /b is the b ox. The choicest of fowl /b is the b hen. /b With regard to the type of hen to which this is referring, b Ameimar says: /b It is b a fattened, black hen [ i zagta /i ] that is found among /b the wine b vats, which /b consumes so many grape seeds that it b cannot take a step /b the length of b a reed, /b due to its corpulence.,The Gemara returns to discuss the verse in Genesis: b “And Abraham ran to the herd, /b and fetched a calf tender and good” (Genesis 18:7). b Rav Yehuda says /b that b Rav says: “A calf” /b is b one; “tender” /b indicates an additional one, i.e., b two; “and good” /b indicates another one, for a total of b three /b calves. The Gemara asks: b But /b why not b say /b that the verse is referring to only b one /b calf, b as people say /b when describing a single item that it is b tender and good? /b ,The Gemara answers: b If so, let /b the verse b write: Tender, good. What /b is the significance of the term b “and good,” /b which indicates an addition? b Conclude from this /b that the verse is stated b for /b the purpose of b an exposition /b and is referring to more than one calf. The Gemara challenges: But one can still b say /b there were only b two /b calves. The Gemara answers: b From /b the fact that the word b “good” /b is written b for an exposition, /b to include an additional calf, it may be inferred that the term b “tender” /b is b also /b written b for an exposition /b and indicates yet another calf., b Rabba bar Ulla raises an objection, and some say /b it is b Rav Hoshaya, and some say /b it is b Rav Natan, son of Rabbi Hoshaya, /b who raises the objection: The verse states: b “And he gave it to the servant; and he hastened to prepare it” /b (Genesis 18:7). The singular term “it” indicates that there was only one calf. The Gemara answers: Abraham b gave each and every /b calf b to one servant, /b i.e., he gave the three calves to three different servants. The Gemara raises a question from the verse: b “And he took curd, and milk, and the calf which he had dressed, and set it before them” /b (Genesis 18:8), which again indicates that there was only one calf. The Gemara responds: The verse means b that as each calf arrived /b prepared, b he brought it before them, /b and he did not serve all three calves at once.,The Gemara asks: b And why do I /b need b three /b calves? b One /b calf b should be sufficient /b for three guests. b Rav Ḥa bar Rava said: /b Abraham prepared three calves b in order to feed /b the guests b three tongues with mustard, /b a particular delicacy. With regard to this incident, b Rabbi Tanḥum bar Ḥanilai says: A person should never deviate from the /b local b custom, as Moses ascended to /b heaven b on high and did not eat bread /b while he was there, whereas b the ministering angels descended down /b to this world, as guests visiting Abraham, b and they ate bread. /b You say: b And they ate /b bread? Can it b enter your mind /b that they actually ate food? b Rather, say /b that b they /b merely b appeared as though they ate and drank. /b , b Rav Yehuda says /b that b Rav says: Every action that Abraham performed himself for the ministering angels, the Holy One, Blessed be He, performed Himself for /b Abraham’s b descendants. And every action that Abraham performed through a messenger, the Holy One, Blessed be He, /b likewise b performed for his descendants through a messenger. /b ,The Gemara elaborates: With regard to Abraham, the verse states: b “And Abraham ran to the herd” /b (Genesis 18:7), bringing the meat himself, and in reference to God’s actions for Abraham’s descendants the verse states: b “And there went forth a wind from the Lord, /b and brought across quails from the sea” (Numbers 11:31), that God brought meat to them. In reference to Abraham, the verse states: b “And he took curd and milk” /b (Genesis 18:8), and God says to the Jewish people: b “Behold, I will cause to rain bread from heaven for you” /b (Exodus 16:4), which shows that God gave food to the Jewish people.,With regard to Abraham, the verse states: b “And he stood by them under the tree, /b and they ate” (Genesis 18:8), and in reference to God, the verse states: b “Behold, I will stand before you there upon the rock /b in Horeb; and you shall strike the rock, and there shall come water out of it” (Exodus 17:6). In the case of Abraham it is written: b “And Abraham went with them to bring them on the way” /b (Genesis 18:16), and the verse states: b “And the Lord went before them by day” /b (Exodus 13:21).,By contrast, Abraham performed certain actions through an agent. He said: b “Let now a little water be fetched” /b (Genesis 18:4), and correspondingly the verse states in reference to Moses, God’s messenger: b “And you shall strike the rock, and there shall come water out of it, that the people may drink” /b (Exodus 17:6).,The Gemara notes: b And /b in stating this, Rav b disagrees /b with b that /b statement b of Rabbi Ḥama, son of Rabbi Ḥanina. As Rabbi Ḥama, son of Rabbi Ḥanina, says, and likewise the school of Rabbi Yishmael taught: In reward for three /b acts of hospitality that Abraham performed for the angels, his descendants b merited three /b rewards. The Gemara elaborates: b In reward for /b providing them with b curd and milk, /b the Jewish people b merited the manna; in reward for: “And he stood [ i omed /i ] by them,” /b the Jews b merited the pillar [ i amud /i ] of cloud; in reward for /b Abraham saying: b “Let now a little water be fetched,” /b they b merited the well of Miriam. /b This statement does not distinguish between actions performed by Abraham himself and those performed by means of a messenger.,The Gemara continues its analysis of the verse: b “Let now a little water be fetched and wash your feet” /b (Genesis 18:4). b Rabbi Yannai, son of Rabbi Yishmael, said /b that the guests b said to /b Abraham: b Are you suspicious that we are Arabs who bow to the dust of their feet? Yishmael has already issued from him, /b i.e., your own son acts in this manner.,§ The Gemara expounds another verse involving Abraham: b “And the Lord appeared to him by the terebinths of Mamre, as he sat in the tent door in the heat of the day” /b (Genesis 18:1). The Gemara asks: b What /b is the meaning of b “the heat of the day”? Rabbi Ḥama, son of Rabbi Ḥanina, says: That day was the third day after Abraham’s circumcision, and the Holy One, Blessed be He, came to inquire /b about the well-being b of Abraham. The Holy One, Blessed be He, removed the sun from its sheath in order not to bother that righteous one with guests, /b i.e., God made it extremely hot that day to allow Abraham to recover from his circumcision, as he would not be troubled by passing travelers whom he would invite into his tent.,Despite the intense heat, Abraham wanted to invite guests. b He sent Eliezer /b his slave b to go outside /b to see if there were any passersby. Eliezer b went out but did not find /b anyone. Abraham b said to him: I do not believe you. /b The Gemara comments: b This /b demonstrates the popular adage b that /b people b there, /b i.e., in Eretz Yisrael, b say: Slaves do not have any credibility. /b The Gemara continues: Abraham b himself went out and saw the Holy One, Blessed be He, standing at the entrance /b to his tent. b This is as it is written: /b “My Lord, if now I have found favor in your eyes, b do not leave Your servant” /b (Genesis 18:3), i.e., God’s presence was there, and Abraham asked Him for permission to attend to the travelers., b Once /b God b saw /b Abraham b tying and untying /b the bandage on his circumcision, God b said: /b It is b not proper conduct to stand here, /b i.e., it is not respectful to Abraham even for God to stand there. b This is as it is written: “And he lifted up his eyes and looked, and, behold, three men stood over him; and when he saw them, he ran to meet them” /b (Genesis 18:2). The verse first states that they stood over him, and then it says that he ran to meet them. The Gemara reconciles this apparent contradiction: b Initially, they came and stood over him. Upon seeing that he was in pain, they said: /b It is b not proper conduct to stand here. /b ,The Gemara continues: b Who are these three men? /b They are the angels b Michael, Gabriel, and Raphael: Michael, who came to announce /b to b Sarah /b that she was to give birth to a son; b Raphael, who came to heal Abraham /b after his circumcision; and b Gabriel, /b who b went to overturn Sodom. /b The Gemara asks: b But it is written: “And the two angels came to Sodom in the evening” /b (Genesis 19:1). The Gemara answers b that Michael went along with /b Gabriel to Sodom b to save Lot. /b The Gemara notes: The language b is also precise, as it is written: “And he overturned those cities” /b (Genesis 19:25), b and it is not written: They overturned /b those cities. b Conclude from it /b that only one angel overturned Sodom.,The Gemara asks: b What is different with regard to /b the incident involving b Abraham, /b where the angels acquiesced immediately to his request to remain with him, b as it is written: “So do, as you have said” /b (Genesis 18:5), b and what is different with regard to Lot, /b where they first displayed reluctance, b as it is written: /b
33. Anon., Numbers Rabba, None (4th cent. CE - 9th cent. CE)  Tagged with subjects: •nan Found in books: Stuckenbruck (2007) 724
34. Anon., Pesiqta De Rav Kahana, 6.1  Tagged with subjects: •life / afterlife, eternal Found in books: Stuckenbruck (2007) 724
35. Anon., Pesikta Rabbati, 16.2  Tagged with subjects: •life / afterlife, eternal Found in books: Stuckenbruck (2007) 724
38. Macarius Magnes, Hom., 4.27  Tagged with subjects: •life / afterlife, eternal Found in books: Stuckenbruck (2007) 724
39. Anon., Le Chaîne Sur Lgenèse, 1070, 1074  Tagged with subjects: •nan Found in books: Stuckenbruck (2007) 724
40. Anon., Joseph And Aseneth, a b c d\n0 16.14(8) 16.14(8) 16 14(8)  Tagged with subjects: •life / afterlife, eternal Found in books: Stuckenbruck (2007) 724
41. Anon., Apocalypse of Abraham, 13.4  Tagged with subjects: •life / afterlife, eternal Found in books: Stuckenbruck (2007) 724
42. Anon., Testament of Abraham A, 4.9  Tagged with subjects: •life / afterlife, eternal Found in books: Stuckenbruck (2007) 724