Tiresias: The Ancient Mediterranean Religions Source Database

^16.3 וַיִּשְׁבְּתוּ הָעָם בַּיּוֹם הַשְּׁבִעִי׃, ^17.1 וַיִּסְעוּ כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל מִמִּדְבַּר־סִין לְמַסְעֵיהֶם עַל־פִּי יְהוָה וַיַּחֲנוּ בִּרְפִידִים וְאֵין מַיִם לִשְׁתֹּת הָעָם׃, ^17.2 וַיָּרֶב הָעָם עִם־מֹשֶׁה וַיֹּאמְרוּ תְּנוּ־לָנוּ מַיִם וְנִשְׁתֶּה וַיֹּאמֶר לָהֶם מֹשֶׁה מַה־תְּרִיבוּן עִמָּדִי מַה־תְּנַסּוּן אֶת־יְהוָה׃, ^17.3 וַיִּצְמָא שָׁם הָעָם לַמַּיִם וַיָּלֶן הָעָם עַל־מֹשֶׁה וַיֹּאמֶר לָמָּה זֶּה הֶעֱלִיתָנוּ מִמִּצְרַיִם לְהָמִית אֹתִי וְאֶת־בָּנַי וְאֶת־מִקְנַי בַּצָּמָא׃, ^17.4 וַיִּצְעַק מֹשֶׁה אֶל־יְהוָה לֵאמֹר מָה אֶעֱשֶׂה לָעָם הַזֶּה עוֹד מְעַט וּסְקָלֻנִי׃, ^17.5 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה עֲבֹר לִפְנֵי הָעָם וְקַח אִתְּךָ מִזִּקְנֵי יִשְׂרָאֵל וּמַטְּךָ אֲשֶׁר הִכִּיתָ בּוֹ אֶת־הַיְאֹר קַח בְּיָדְךָ וְהָלָכְתָּ׃, ^17.6 הִנְנִי עֹמֵד לְפָנֶיךָ שָּׁם עַל־הַצּוּר בְּחֹרֵב וְהִכִּיתָ בַצּוּר וְיָצְאוּ מִמֶּנּוּ מַיִם וְשָׁתָה הָעָם וַיַּעַשׂ כֵּן מֹשֶׁה לְעֵינֵי זִקְנֵי יִשְׂרָאֵל׃, ^17.7 וַיִּקְרָא שֵׁם הַמָּקוֹם מַסָּה וּמְרִיבָה עַל־רִיב בְּנֵי יִשְׂרָאֵל וְעַל נַסֹּתָם אֶת־יְהוָה לֵאמֹר הֲיֵשׁ יְהוָה בְּקִרְבֵּנוּ אִם־אָיִן׃

^16.3 and the children of Israel said unto them: ‘Would that we had died by the hand of the LORD in the land of Egypt, when we sat by the flesh-pots, when we did eat bread to the full; for ye have brought us forth into this wilderness, to kill this whole assembly with hunger.’,
^17.1 And all the congregation of the children of Israel journeyed from the wilderness of Sin, by their stages, according to the commandment of the LORD, and encamped in Rephidim; and there was no water for the people to drink. ^17.2 Wherefore the people strove with Moses, and said: ‘Give us water that we may drink.’ And Moses said unto them: ‘Why strive ye with me? wherefore do ye try the LORD?’, ^17.3 And the people thirsted there for water; and the people murmured against Moses, and said: ‘Wherefore hast thou brought us up out of Egypt, to kill us and our children and our cattle with thirst?’, ^17.4 And Moses cried unto the LORD, saying: ‘What shall I do unto this people? they are almost ready to stone me.’, ^17.5 And the LORD said unto Moses: ‘Pass on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thy hand, and go. ^17.6 Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink.’ And Moses did so in the sight of the elders of Israel. ^17.7 And the name of the place was called Massah, and Meribah, because of the striving of the children of Israel, and because they tried the LORD, saying: ‘Is the LORD among us, or not?’

, ^12.11 וַיְהִי כַּאֲשֶׁר הִקְרִיב לָבוֹא מִצְרָיְמָה וַיֹּאמֶר אֶל־שָׂרַי אִשְׁתּוֹ הִנֵּה־נָא יָדַעְתִּי כִּי אִשָּׁה יְפַת־מַרְאֶה אָתְּ׃, ^12.12 וְהָיָה כִּי־יִרְאוּ אֹתָךְ הַמִּצְרִים וְאָמְרוּ אִשְׁתּוֹ זֹאת וְהָרְגוּ אֹתִי וְאֹתָךְ יְחַיּוּ׃, ^12.13 אִמְרִי־נָא אֲחֹתִי אָתְּ לְמַעַן יִיטַב־לִי בַעֲבוּרֵךְ וְחָיְתָה נַפְשִׁי בִּגְלָלֵךְ׃, ^12.14 וַיְהִי כְּבוֹא אַבְרָם מִצְרָיְמָה וַיִּרְאוּ הַמִּצְרִים אֶת־הָאִשָּׁה כִּי־יָפָה הִוא מְאֹד׃, ^12.15 וַיִּרְאוּ אֹתָהּ שָׂרֵי פַרְעֹה וַיְהַלְלוּ אֹתָהּ אֶל־פַּרְעֹה וַתֻּקַּח הָאִשָּׁה בֵּית פַּרְעֹה׃, ^12.16 וּלְאַבְרָם הֵיטִיב בַּעֲבוּרָהּ וַיְהִי־לוֹ צֹאן־וּבָקָר וַחֲמֹרִים וַעֲבָדִים וּשְׁפָחֹת וַאֲתֹנֹת וּגְמַלִּים׃, ^12.17 וַיְנַגַּע יְהוָה אֶת־פַּרְעֹה נְגָעִים גְּדֹלִים וְאֶת־בֵּיתוֹ עַל־דְּבַר שָׂרַי אֵשֶׁת אַבְרָם׃, ^12.18 וַיִּקְרָא פַרְעֹה לְאַבְרָם וַיֹּאמֶר מַה־זֹּאת עָשִׂיתָ לִּי לָמָּה לֹא־הִגַּדְתָּ לִּי כִּי אִשְׁתְּךָ הִוא׃, ^12.19 לָמָה אָמַרְתָּ אֲחֹתִי הִוא וָאֶקַּח אֹתָהּ לִי לְאִשָּׁה וְעַתָּה הִנֵּה אִשְׁתְּךָ קַח וָלֵךְ׃, ^18.1 וַיֹּאמֶר שׁוֹב אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה וְהִנֵּה־בֵן לְשָׂרָה אִשְׁתֶּךָ וְשָׂרָה שֹׁמַעַת פֶּתַח הָאֹהֶל וְהוּא אַחֲרָיו׃, ^18.2 וַיֹּאמֶר יְהוָה זַעֲקַת סְדֹם וַעֲמֹרָה כִּי־רָבָּה וְחַטָּאתָם כִּי כָבְדָה מְאֹד׃, ^18.3 וַיֹּאמֶר אַל־נָא יִחַר לַאדֹנָי וַאֲדַבֵּרָה אוּלַי יִמָּצְאוּן שָׁם שְׁלֹשִׁים וַיֹּאמֶר לֹא אֶעֱשֶׂה אִם־אֶמְצָא שָׁם שְׁלֹשִׁים׃, ^18.4 יֻקַּח־נָא מְעַט־מַיִם וְרַחֲצוּ רַגְלֵיכֶם וְהִשָּׁעֲנוּ תַּחַת הָעֵץ׃, ^18.5 וְאֶקְחָה פַת־לֶחֶם וְסַעֲדוּ לִבְּכֶם אַחַר תַּעֲבֹרוּ כִּי־עַל־כֵּן עֲבַרְתֶּם עַל־עַבְדְּכֶם וַיֹּאמְרוּ כֵּן תַּעֲשֶׂה כַּאֲשֶׁר דִּבַּרְתָּ׃, ^18.6 וַיְמַהֵר אַבְרָהָם הָאֹהֱלָה אֶל־שָׂרָה וַיֹּאמֶר מַהֲרִי שְׁלֹשׁ סְאִים קֶמַח סֹלֶת לוּשִׁי וַעֲשִׂי עֻגוֹת׃, ^18.7 וְאֶל־הַבָּקָר רָץ אַבְרָהָם וַיִּקַּח בֶּן־בָּקָר רַךְ וָטוֹב וַיִּתֵּן אֶל־הַנַּעַר וַיְמַהֵר לַעֲשׂוֹת אֹתוֹ׃, ^18.8 וַיִּקַּח חֶמְאָה וְחָלָב וּבֶן־הַבָּקָר אֲשֶׁר עָשָׂה וַיִּתֵּן לִפְנֵיהֶם וְהוּא־עֹמֵד עֲלֵיהֶם תַּחַת הָעֵץ וַיֹּאכֵלוּ׃, ^18.9 וַיֹּאמְרוּ אֵלָיו אַיֵּה שָׂרָה אִשְׁתֶּךָ וַיֹּאמֶר הִנֵּה בָאֹהֶל׃, ^18.11 וְאַבְרָהָם וְשָׂרָה זְקֵנִים בָּאִים בַּיָּמִים חָדַל לִהְיוֹת לְשָׂרָה אֹרַח כַּנָּשִׁים׃, ^18.12 וַתִּצְחַק שָׂרָה בְּקִרְבָּהּ לֵאמֹר אַחֲרֵי בְלֹתִי הָיְתָה־לִּי עֶדְנָה וַאדֹנִי זָקֵן׃, ^18.13 וַיֹּאמֶר יְהוָה אֶל־אַבְרָהָם לָמָּה זֶּה צָחֲקָה שָׂרָה לֵאמֹר הַאַף אֻמְנָם אֵלֵד וַאֲנִי זָקַנְתִּי׃, ^18.14 הֲיִפָּלֵא מֵיְהוָה דָּבָר לַמּוֹעֵד אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה וּלְשָׂרָה בֵן׃, ^18.15 וַתְּכַחֵשׁ שָׂרָה לֵאמֹר לֹא צָחַקְתִּי כִּי יָרֵאָה וַיֹּאמֶר לֹא כִּי צָחָקְתְּ׃

^12.10 And there was a famine in the land; and Abram went down into Egypt to sojourn there; for the famine was sore in the land. ^12.11 And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife: ‘Behold now, I know that thou art a fair woman to look upon. ^12.12 And it will come to pass, when the Egyptians shall see thee, that they will say: This is his wife; and they will kill me, but thee they will keep alive. ^12.13 Say, I pray thee, thou art my sister; that it may be well with me for thy sake, and that my soul may live because of thee.’, ^12.14 And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair. ^12.15 And the princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken into Pharaoh’s house. ^12.16 And he dealt well with Abram for her sake; and he had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels. ^12.17 And the LORD plagued Pharaoh and his house with great plagues because of Sarai Abram’s wife. ^12.18 And Pharaoh called Abram, and said: ‘What is this that thou hast done unto me? why didst thou not tell me that she was thy wife? ^12.19 Why saidst thou: She is my sister? so that I took her to be my wife; now therefore behold thy wife, take her, and go thy way.’, ^12.20 And Pharaoh gave men charge concerning him; and they brought him on the way, and his wife, and all that he had.
^18.1 And the LORD appeared unto him by the terebinths of Mamre, as he sat in the tent door in the heat of the day; ^18.2 and he lifted up his eyes and looked, and, lo, three men stood over against him; and when he saw them, he ran to meet them from the tent door, and bowed down to the earth, ^18.3 and said: ‘My lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant. ^18.4 Let now a little water be fetched, and wash your feet, and recline yourselves under the tree. ^18.5 And I will fetch a morsel of bread, and stay ye your heart; after that ye shall pass on; forasmuch as ye are come to your servant.’ And they said: ‘So do, as thou hast said.’, ^18.6 And Abraham hastened into the tent unto Sarah, and said: ‘Make ready quickly three measures of fine meal, knead it, and make cakes.’, ^18.7 And Abraham ran unto the herd, and fetched a calf tender and good, and gave it unto the servant; and he hastened to dress it. ^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. ^18.9 And they said unto him: ‘Where is Sarah thy wife?’ And he said: ‘Behold, in the tent.’,
^18.10 And He said: ‘I will certainly return unto thee when the season cometh round; and, lo, Sarah thy wife shall have a son.’ And Sarah heard in the tent door, which was behind him.—,
^18.11 Now Abraham and Sarah were old, and well stricken in age; it had ceased to be with Sarah after the manner of women.—,
^18.12 And Sarah laughed within herself, saying: ‘After I am waxed old shall I have pleasure, my lord being old also?’,
^18.13 And the LORD said unto Abraham: ‘Wherefore did Sarah laugh, saying: Shall I of a surety bear a child, who am old?
^18.14 Is any thing too hard for the LORD. At the set time I will return unto thee, when the season cometh round, and Sarah shall have a son.’,
^18.15 Then Sarah denied, saying: ‘I laughed not’; for she was afraid. And He said: ‘Nay; but thou didst laugh.’

^20.1 וַיַּקְהִלוּ מֹשֶׁה וְאַהֲרֹן אֶת־הַקָּהָל אֶל־פְּנֵי הַסָּלַע וַיֹּאמֶר לָהֶם שִׁמְעוּ־נָא הַמֹּרִים הֲמִן־הַסֶּלַע הַזֶּה נוֹצִיא לָכֶם מָיִם׃, ^20.2 וְלֹא־הָיָה מַיִם לָעֵדָה וַיִּקָּהֲלוּ עַל־מֹשֶׁה וְעַל־אַהֲרֹן׃, ^20.3 וַיָּרֶב הָעָם עִם־מֹשֶׁה וַיֹּאמְרוּ לֵאמֹר וְלוּ גָוַעְנוּ בִּגְוַע אַחֵינוּ לִפְנֵי יְהוָה׃, ^20.4 וְלָמָה הֲבֵאתֶם אֶת־קְהַל יְהוָה אֶל־הַמִּדְבָּר הַזֶּה לָמוּת שָׁם אֲנַחְנוּ וּבְעִירֵנוּ׃, ^20.5 וְלָמָה הֶעֱלִיתֻנוּ מִמִּצְרַיִם לְהָבִיא אֹתָנוּ אֶל־הַמָּקוֹם הָרָע הַזֶּה לֹא מְקוֹם זֶרַע וּתְאֵנָה וְגֶפֶן וְרִמּוֹן וּמַיִם אַיִן לִשְׁתּוֹת׃, ^20.6 וַיָּבֹא מֹשֶׁה וְאַהֲרֹן מִפְּנֵי הַקָּהָל אֶל־פֶּתַח אֹהֶל מוֹעֵד וַיִּפְּלוּ עַל־פְּנֵיהֶם וַיֵּרָא כְבוֹד־יְהוָה אֲלֵיהֶם׃, ^20.7 וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃, ^20.8 קַח אֶת־הַמַּטֶּה וְהַקְהֵל אֶת־הָעֵדָה אַתָּה וְאַהֲרֹן אָחִיךָ וְדִבַּרְתֶּם אֶל־הַסֶּלַע לְעֵינֵיהֶם וְנָתַן מֵימָיו וְהוֹצֵאתָ לָהֶם מַיִם מִן־הַסֶּלַע וְהִשְׁקִיתָ אֶת־הָעֵדָה וְאֶת־בְּעִירָם׃, ^20.9 וַיִּקַּח מֹשֶׁה אֶת־הַמַּטֶּה מִלִּפְנֵי יְהוָה כַּאֲשֶׁר צִוָּהוּ׃, , ^20.11 וַיָּרֶם מֹשֶׁה אֶת־יָדוֹ וַיַּךְ אֶת־הַסֶּלַע בְּמַטֵּהוּ פַּעֲמָיִם וַיֵּצְאוּ מַיִם רַבִּים וַתֵּשְׁתְּ הָעֵדָה וּבְעִירָם׃, ^20.12 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן יַעַן לֹא־הֶאֱמַנְתֶּם בִּי לְהַקְדִּישֵׁנִי לְעֵינֵי בְּנֵי יִשְׂרָאֵל לָכֵן לֹא תָבִיאוּ אֶת־הַקָּהָל הַזֶּה אֶל־הָאָרֶץ אֲשֶׁר־נָתַתִּי לָהֶם׃

^20.1 And the children of Israel, even the whole congregation, came into the wilderness of Zin in the first month; and the people abode in Kadesh; and Miriam died there, and was buried there. ^20.2 And there was no water for the congregation; and they assembled themselves together against Moses and against Aaron. ^20.3 And the people strove with Moses, and spoke, saying: ‘Would that we had perished when our brethren perished before the LORD! ^20.4 And why have ye brought the assembly of the LORD into this wilderness, to die there, we and our cattle? ^20.5 And wherefore have ye made us to come up out of Egypt, to bring us in unto this evil place? it is no place of seed, or of figs, or of vines, or of pomegranates; neither is there any water to drink.’, ^20.6 And Moses and Aaron went from the presence of the assembly unto the door of the tent of meeting, and fell upon their faces; and the glory of the LORD appeared unto them. ^20.7 And the LORD spoke unto Moses, saying: ^20.8 ’Take the rod, and assemble the congregation, thou, and Aaron thy brother, and speak ye unto the rock before their eyes, that it give forth its water; and thou shalt bring forth to them water out of the rock; so thou shalt give the congregation and their cattle drink.’, ^20.9 And Moses took the rod from before the LORD, as He commanded him.
^20.10 And Moses and Aaron gathered the assembly together before the rock, and he said unto them: ‘Hear now, ye rebels; are we to bring you forth water out of this rock?’,
^20.11 And Moses lifted up his hand, and smote the rock with his rod twice; and water came forth abundantly, and the congregation drank, and their cattle.
^20.12 And the LORD said unto Moses and Aaron: ‘Because ye believed not in Me, to sanctify Me in the eyes of the children of Israel, therefore ye shall not bring this assembly into the land which I have given them.’

^3.15 הֵסִיר יְהוָה מִשְׁפָּטַיִךְ פִּנָּה אֹיְבֵךְ מֶלֶךְ יִשְׂרָאֵל יְהוָה בְּקִרְבֵּךְ לֹא־תִירְאִי רָע עוֹד׃

^3.15 The LORD hath taken away thy judgments, He hath cast out thine enemy; The King of Israel, even the LORD, is in the midst of thee; Thou shalt not fear evil any more.

^1.25 וְאָשִׁיבָה יָדִי עָלַיִךְ וְאֶצְרֹף כַּבֹּר סִיגָיִךְ וְאָסִירָה כָּל־בְּדִילָיִךְ׃, ^13.3 אֲנִי צִוֵּיתִי לִמְקֻדָּשָׁי גַּם קָרָאתִי גִבּוֹרַי לְאַפִּי עַלִּיזֵי גַּאֲוָתִי׃

^1.25 And I will turn My hand upon thee, And purge away thy dross as with lye, And will take away all thine alloy;
^13.3 I have commanded My consecrated ones, Yea, I have called My mighty ones for mine anger, Even My proudly exulting ones.

^18.478 ποίει δὲ πρώτιστα σάκος μέγα τε στιβαρόν τε, ^18.479 πάντοσε δαιδάλλων, περὶ δʼ ἄντυγα βάλλε φαεινὴν, ^18.480 τρίπλακα μαρμαρέην, ἐκ δʼ ἀργύρεον τελαμῶνα. ^18.481 πέντε δʼ ἄρʼ αὐτοῦ ἔσαν σάκεος πτύχες· αὐτὰρ ἐν αὐτῷ, ^18.482 ποίει δαίδαλα πολλὰ ἰδυίῃσι πραπίδεσσιν. ^18.483 ἐν μὲν γαῖαν ἔτευξʼ, ἐν δʼ οὐρανόν, ἐν δὲ θάλασσαν, ^18.484 ἠέλιόν τʼ ἀκάμαντα σελήνην τε πλήθουσαν, ^18.485 ἐν δὲ τὰ τείρεα πάντα, τά τʼ οὐρανὸς ἐστεφάνωται, ^18.486 Πληϊάδας θʼ Ὑάδας τε τό τε σθένος Ὠρίωνος, ^18.487 Ἄρκτόν θʼ, ἣν καὶ Ἄμαξαν ἐπίκλησιν καλέουσιν, ... ^18.601 ἑζόμενος κεραμεὺς πειρήσεται, αἴ κε θέῃσιν·, ^18.602 ἄλλοτε δʼ αὖ θρέξασκον ἐπὶ στίχας ἀλλήλοισι. ^18.603 πολλὸς δʼ ἱμερόεντα χορὸν περιίσταθʼ ὅμιλος, ^18.604 τερπόμενοι· δοιὼ δὲ κυβιστητῆρε κατʼ αὐτοὺς, ^18.605 μολπῆς ἐξάρχοντες ἐδίνευον κατὰ μέσσους. ^18.606 ἐν δʼ ἐτίθει ποταμοῖο μέγα σθένος Ὠκεανοῖο, ^18.607 ἄντυγα πὰρ πυμάτην σάκεος πύκα ποιητοῖο. ^22.367 ἦ ῥα, καὶ ἐκ νεκροῖο ἐρύσσατο χάλκεον ἔγχος, ^22.368 καὶ τό γʼ ἄνευθεν ἔθηχʼ, ὃ δʼ ἀπʼ ὤμων τεύχεʼ ἐσύλα, ^22.369 αἱματόεντʼ· ἄλλοι δὲ περίδραμον υἷες Ἀχαιῶν,

^18.478 and precious gold and silver; and thereafter he set on the anvil-block a great anvil, and took in one hand a massive hammer, and in the other took he the tongs.First fashioned he a shield, great and sturdy, adorning it cunningly in every part, and round about it set a bright rim, ^18.479 and precious gold and silver; and thereafter he set on the anvil-block a great anvil, and took in one hand a massive hammer, and in the other took he the tongs.First fashioned he a shield, great and sturdy, adorning it cunningly in every part, and round about it set a bright rim, ^18.480 threefold and glittering, and therefrom made fast a silver baldric. Five were the layers of the shield itself; and on it he wrought many curious devices with cunning skill.Therein he wrought the earth, therein the heavens therein the sea, and the unwearied sun, and the moon at the full, ^18.484 threefold and glittering, and therefrom made fast a silver baldric. Five were the layers of the shield itself; and on it he wrought many curious devices with cunning skill.Therein he wrought the earth, therein the heavens therein the sea, and the unwearied sun, and the moon at the full, ^18.485 and therein all the constellations wherewith heaven is crowned—the Pleiades, and the Hyades and the mighty Orion, and the Bear, that men call also the Wain, that circleth ever in her place, and watcheth Orion, and alone hath no part in the baths of Ocean. ^18.487 and therein all the constellations wherewith heaven is crowned—the Pleiades, and the Hyades and the mighty Orion, and the Bear, that men call also the Wain, that circleth ever in her place, and watcheth Orion, and alone hath no part in the baths of Ocean. ... ^18.601 exceeding lightly, as when a potter sitteth by his wheel that is fitted between his hands and maketh trial of it whether it will run; and now again would they run in rows toward each other. And a great company stood around the lovely dance, taking joy therein; ^18.604 exceeding lightly, as when a potter sitteth by his wheel that is fitted between his hands and maketh trial of it whether it will run; and now again would they run in rows toward each other. And a great company stood around the lovely dance, taking joy therein; ^18.605 and two tumblers whirled up and down through the midst of them as leaders in the dance.Therein he set also the great might of the river Oceanus, around the uttermost rim of the strongly-wrought shield.But when he had wrought the shield, great and sturdy, ^18.607 and two tumblers whirled up and down through the midst of them as leaders in the dance.Therein he set also the great might of the river Oceanus, around the uttermost rim of the strongly-wrought shield.But when he had wrought the shield, great and sturdy,
^22.367 / Lie thou dead; my fate will I accept whenso Zeus willeth to bring it to pass and the other immortal gods. ^22.368 / Lie thou dead; my fate will I accept whenso Zeus willeth to bring it to pass and the other immortal gods. ^22.369 Lie thou dead; my fate will I accept whenso Zeus willeth to bring it to pass and the other immortal gods. He spake, and from the corpse drew forth his spear of bronze and laid it aside, and set him to strip from the shoulders the blood-stained armour. And the other sons of the Achaeans ran up round about,

"ὡς μέγαν ἄρ εἶχες ὦ πότνια τὸν δάκτυλον.", ὑπὸ τῆς θεοῦ τῇ χειρὶ τἠλεφαντίνῃ.

NA>

ἐμοῦ παρανοήσαντος ἀδολεσχίᾳ: "καί μοι γενοῦ ξύμβουλος, εἴτ αὐτοὺς γραφὴν", καθέλοιμι νύκτωρ τὴν σελήνην, εἶτα δὴ, "ὅπως δ ἐκείνω τὼ λόγω μαθήσεται,", "τὸν κρείττον ὅστις ἐστὶ καὶ τὸν ἥττονα,", ὃς τἄδικα λέγων ἀνατρέπει τὸν κρείττονα: ἐὰν δὲ μή, τὸν γοῦν ἄδικον πάσῃ τέχνῃ. πρῶτον μὲν ἔδει παιδὸς φωνὴν γρύξαντος μηδὲν ἀκοῦσαι: εἶτα βαδίζειν ἐν ταῖσιν ὁδοῖς εὐτάκτως ἐς κιθαριστοῦ, τοὺς κωμήτας γυμνοὺς ἁθρόους, κεἰ κριμνώδη κατανείφοι. "εἶτ αὖ προμαθεῖν ᾆσμ ἐδίδασκεν τὼ μηρὼ μὴ ξυνέχοντας,", ἢ “Παλλάδα περσέπολιν δεινὰν” ἢ “τηλέπορόν τι βόαμα,”, ἐντειναμένους τὴν ἁρμονίαν, ἣν οἱ πατέρες παρέδωκαν. "εἰ δέ τις αὐτῶν βωμολοχεύσαιτ ἢ κάμψειέν τινα καμπήν,", οἵας οἱ νῦν τὰς κατὰ Φρῦνιν ταύτας τὰς δυσκολοκάμπτους, ἐπετρίβετο τυπτόμενος πολλὰς ὡς τὰς Μούσας ἀφανίζων. ἐν παιδοτρίβου δὲ καθίζοντας τὸν μηρὸν ἔδει προβαλέσθαι, τοὺς παῖδας, ὅπως τοῖς ἔξωθεν μηδὲν δείξειαν ἀπηνές: , "εἶτ αὖ πάλιν αὖθις ἀνιστάμενον συμψῆσαι, καὶ προνοεῖσθαι", εἴδωλον τοῖσιν ἐρασταῖσιν τῆς ἥβης μὴ καταλείπειν. "ἠλείψατο δ ἂν τοὐμφαλοῦ οὐδεὶς παῖς ὑπένερθεν τότ ἄν, ὥστε", τοῖς αἰδοίοισι δρόσος καὶ χνοῦς ὥσπερ μήλοισιν ἐπήνθει: "οὐδ ἂν μαλακὴν φυρασάμενος τὴν φωνὴν πρὸς τὸν ἐραστὴν", αὐτὸς ἑαυτὸν προαγωγεύων τοῖς ὀφθαλμοῖς ἐβάδιζεν, "οὐδ ἀνελέσθαι δειπνοῦντ ἐξῆν καὶ κεφάλαιον ῥαφανῖδος,", "οὐδ ἄννηθον τῶν πρεσβυτέρων ἁρπάζειν οὐδὲ σέλινον,", "οὐδ ὀψοφαγεῖν οὐδὲ κιχλίζειν οὐδ ἴσχειν τὼ πόδ ἐναλλάξ.", "μηδέ μ ἐπιτρίψῃς, ἀλλὰ συγγνώμην ἔχε"

NA>

" ⁵²⁴ νεκροὺς δὲ τοὺς θανόντας, οὐ βλάπτων πόλιν ⁵²⁵ οὐδ ἀνδροκμῆτας προσφέρων ἀγωνίας,", ⁵²⁶ θάψαι δικαιῶ, τὸν Πανελλήνων νόμον, ⁵²⁷ σῴζων. τί τούτων ἐστὶν οὐ καλῶς ἔχον;

⁵²⁴ Athens to act on this wise; nay! for then would the tide of time have to flow backward, if we are to be ordered about, as he thinks. ’Tis not I who choose this war, seeing that I did not even join these warriors to go unto the land of Cadmus; but still I claim to bury the fallen dead, not injuring any state ⁵²⁵ nor yet introducing murderous strife, but preserving the law of all Hellas. What is not well in this? If ye suffered aught from the Argives—lo! they are dead; ye took a splendid vengeance on your foe, ⁵²⁷ nor yet introducing murderous strife, but preserving the law of all Hellas. What is not well in this? If ye suffered aught from the Argives—lo! they are dead; ye took a splendid vengeance on your foe,

^3.36 ἀφικομένων δὲ τῶν ἀνδρῶν καὶ τοῦ Σαλαίθου οἱ Ἀθηναῖοι τὸν μὲν Σάλαιθον εὐθὺς ἀπέκτειναν, ἔστιν ἃ παρεχόμενον τά τ’ ἄλλα καὶ ἀπὸ Πλαταιῶν ʽἔτι γὰρ ἐπολιορκοῦντὀ ἀπάξειν Πελοποννησίους: περὶ δὲ τῶν ἀνδρῶν γνώμας ἐποιοῦντο, καὶ ὑπὸ ὀργῆς ἔδοξεν αὐτοῖς οὐ τοὺς παρόντας μόνον ἀποκτεῖναι, ἀλλὰ καὶ τοὺς ἅπαντας Μυτιληναίους ὅσοι ἡβῶσι, παῖδας δὲ καὶ γυναῖκας ἀνδραποδίσαι, ἐπικαλοῦντες τήν τε ἄλλην ἀπόστασιν ὅτι οὐκ ἀρχόμενοι ὥσπερ οἱ ἄλλοι ἐποιήσαντο, καὶ προσξυνελάβοντο οὐκ ἐλάχιστον τῆς ὁρμῆς αἱ Πελοποννησίων νῆες ἐς Ἰωνίαν ἐκείνοις βοηθοὶ τολμήσασαι παρακινδυνεῦσαι: οὐ γὰρ ἀπὸ βραχείας διανοίας ἐδόκουν τὴν ἀπόστασιν ποιήσασθαι. πέμπουσιν οὖν τριήρη ὡς Πάχητα ἄγγελον τῶν δεδογμένων, κατὰ τάχος κελεύοντες διαχρήσασθαι Μυτιληναίους. καὶ τῇ ὑστεραίᾳ μετάνοιά τις εὐθὺς ἦν αὐτοῖς καὶ ἀναλογισμὸς ὠμὸν τὸ βούλευμα καὶ μέγα ἐγνῶσθαι, πόλιν ὅλην διαφθεῖραι μᾶλλον ἢ οὐ τοὺς αἰτίους. ὡς δ’ ᾔσθοντο τοῦτο τῶν Μυτιληναίων οἱ παρόντες πρέσβεις καὶ οἱ αὐτοῖς τῶν Ἀθηναίων ξυμπράσσοντες, παρεσκεύασαν τοὺς ἐν τέλει ὥστε αὖθις γνώμας προθεῖναι: καὶ ἔπεισαν ῥᾷον, διότι καὶ ἐκείνοις ἔνδηλον ἦν βουλόμενον τὸ πλέον τῶν πολιτῶν αὖθίς τινας σφίσιν ἀποδοῦναι βουλεύσασθαι. καταστάσης δ’ εὐθὺς ἐκκλησίας ἄλλαι τε γνῶμαι ἀφ’ ἑκάστων ἐλέγοντο καὶ Κλέων ὁ Κλεαινέτου, ὅσπερ καὶ τὴν προτέραν ἐνενικήκει ὥστε ἀποκτεῖναι, ὢν καὶ ἐς τὰ ἄλλα βιαιότατος τῶν πολιτῶν τῷ τε δήμῳ παρὰ πολὺ ἐν τῷ τότε πιθανώτατος, παρελθὼν αὖθις ἔλεγε τοιάδε.

^3.36 Upon the arrival of the prisoners with Salaethus, the Athenians at once put the latter to death, although he offered, among other things, to procure the withdrawal of the Peloponnesians from Plataea, which was still under siege; and after deliberating as to what they should do with the former, in the fury of the moment determined to put to death not only the prisoners at Athens, but the whole adult male population of Mitylene, and to make slaves of the women and children. It was remarked that Mitylene had revolted without being, like the rest, subjected to the empire; and what above all swelled the wrath of the Athenians was the fact of the Peloponnesian fleet having ventured over to Ionia to her support, a fact which was held to argue a long-meditated rebellion. They accordingly sent a trireme to communicate the decree to Paches, commanding him to lose no time in despatching the Mitylenians. The morrow brought repentance with it and reflection on the horrid cruelty of a decree, which condemned a whole city to the fate merited only by the guilty. This was no sooner perceived by the Mitylenian ambassadors at Athens and their Athenian supporters, than they moved the authorities to put the question again to the vote; which they the more easily consented to do, as they themselves plainly saw that most of the citizens wished some one to give them an opportunity for reconsidering the matter. An assembly was therefore at once called, and after much expression of opinion upon both sides, Cleon, son of Cleaenetus, the same who had carried the former motion of putting the Mitylenians to death, the most violent man at Athens, and at that time by far the most powerful with the commons, came forward again and spoke as follows:—

^7.5 וַאֲרוּ חֵיוָה אָחֳרִי תִנְיָנָה דָּמְיָה לְדֹב וְלִשְׂטַר־חַד הֳקִמַת וּתְלָת עִלְעִין בְּפֻמַּהּ בֵּין שניה שִׁנַּהּ וְכֵן אָמְרִין לַהּ קוּמִי אֲכֻלִי בְּשַׂר שַׂגִּיא׃

^7.5 And behold another beast, a second, like to a bear, and it raised up itself on one side, and it had three ribs in its mouth between its teeth; and it was said thus unto it: ‘Arise, devour much flesh.’

¹³ The right hand of the Lord hath covered me; The right hand of the Lord hath spared us. The arm of the Lord hath saved us from the sword that passed through, From famine and the death of sinners. Noisome beasts ran upon them: With their teeth they tore their flesh, And with their molars crushed their bones. But from all these things the Lord delivered us, The righteous was troubled on account of his errors, Lest he should be taken away along with the sinners; For terrible is the overthrow of the sinner; But not one of all these things toucheth the righteous. For not alike are the chastening of the righteous (for sins done) in ignorance, And the overthrow of the sinners, Secretly (?) is the righteous chastened, Lest the sinner rejoice over the righteous. For He correcteth the righteous as a beloved son, And his chastisement is as that of a firstborn. 10) For the Lord spareth His pious ones, And blotteth out their errors by His chastening. For the life of the righteous shall be for ever; But sinners shall be taken away into destruction, And their memorial shall be found no more. But upon the pious is the mercy of the Lord, And upon them that fear Him His mercy. ¹⁴ Faithful is the Lord to them that love Him in truth, To them that endure His chastening, To them that walk in the righteousness of His commandments, In the law which He commanded us that we might live. The pious of the Lord shall live by it for ever; The Paradise of the Lord, the trees of life, are His pious ones. Their planting is rooted for ever; They shall not be plucked up all the days of heaven: For the portion and the inheritance of God is Israel. But not so are the sinners and transgressors, Who love (the brief) day (spent) in companionship with their sin; Their delight is in fleeting corruption, And they remember not God. For the ways of men are known before Him at all times, And He knoweth the secrets of the heart before they come to pass. Therefore their inheritance is Sheol and darkness and destruction, And they shall not be found in the day when the righteous obtain mercy; But the pious of the Lord shall inherit life in gladness. ¹⁵ When I was in distress I called upon the name of the Lord, I hoped for the help of the God of Jacob and was saved; For the hope and refuge of the poor art Thou, O God. (a) For who, O God, is strong except to give thanks unto Thee in truth? And wherein is a man powerful except in giving thanks to Thy name? A new psalm with song in gladness of heart, The fruit of the lips with the well-tuned instrument of the tongue, The firstfruits of the lips from a pious and righteous heart–, He that offereth these things shall never be shaken by evil; The flame of fire and the wrath against the unrighteous shall not touch him, When it goeth forth from the face of the Lord against sinners, To destroy all the substance of sinners, For the mark of God is upon the righteous that they .may be saved. Famine and sword and pestilence (shall be) far from the righteous, For they shall flee away from the pious as men pursued in war; But they shall pursue sinners and overtake (them), And they that do lawlessness shall not escape the judgement of God; As by enemies experienced (in war) shall they be overtaken, For the mark of destruction is upon their forehead. And the inheritance of sinners is destruction and darkness, And their iniquities shall pursue them unto Sheol beneath. Their inheritance shall not be found of their children, For sins shall lay waste the houses of sinners. And sinners shall perish for ever in the day of the Lord’s judgement, When God visiteth the earth with His judgement. But they that fear the Lord shall find mercy therein, And shall live by the compassion of their God; But sinners shall perish for ever.

Denique cum corpus nequeat perferre animai, discidium, quin in taetro tabescat odore, omnia iam sorsum cernes ancisa recenti, volnere tortari et terram conspargere tabo, ipsam seque retro partem petere ore priorem, volneris ardenti ut morsu premat icta dolore. nam si in morte malumst malis morsuque ferarum

NA>

^1.36 The men, therefore, who had left their homes and come into Egypt, as if they were to dwell in that land as in a second country in perfect security, the king of the country reduced to slavery, and, as if he had taken them prisoners by the laws of war, or had bought them from masters in whose house they had been bred, he oppressed them and treated them as slaves, though they were not only free men, but also strangers, and suppliants, and sojourners, having no respect for nor any awe of God, who presides over the rights of free men, and of strangers, and of suppliants, and of hospitality, and who beholds all such actions as his.

⁹⁰ But I suppose you imitated Hercules in your unwearied labours and your incessant displays of valour and virtue; you, O most wretched of men! having filled every continent and every island with good laws, and principles of justice, and wealth, and comfort, and prosperity, and abundance of other blessings, you, wretched man, full of all cowardice and iniquity, who have emptied every city of all the things which can conduce to stability and prosperity, and have made them full of everything which leads to trouble and confusion, and the most utter misery and desolation.
³¹⁷ "There is also another piece of evidence, in no respect inferior to this one, and which is the most undeniable proof of the will of Augustus, for he commanded perfect sacrifices of whole burnt offerings to be offered up to the most high God every day, out of his own revenues, which are performed up to the present time, and the victims are two sheep and a bull, with which Caesar honoured the altar of God, well knowing that there is in the temple no image erected, either in open sight or in any secret part of it.

^1.456 miratur, videt Iliacas ex ordine pugnas, ^1.457 bellaque iam fama totum volgata per orbem, ^1.458 Atridas, Priamumque, et saevum ambobus Achillem. ^1.459 Constitit, et lacrimans, Quis iam locus inquit Achate, ^1.461 En Priamus! Sunt hic etiam sua praemia laudi; ^1.462 sunt lacrimae rerum et mentem mortalia tangunt. ^1.463 Solve metus; feret haec aliquam tibi fama salutem. ^1.464 Sic ait, atque animum pictura pascit ii, ^1.465 multa gemens, largoque umectat flumine voltum. ^1.466 Namque videbat, uti bellantes Pergama circum, ^1.467 hac fugerent Graii, premeret Troiana iuventus, ^1.468 hac Phryges, instaret curru cristatus Achilles. ^1.469 Nec procul hinc Rhesi niveis tentoria velis, ^1.470 adgnoscit lacrimans, primo quae prodita somno, ^1.471 Tydides multa vastabat caede cruentus, ^1.472 ardentisque avertit equos in castra, prius quam, ^1.473 pabula gustassent Troiae Xanthumque bibissent. ^1.474 Parte alia fugiens amissis Troilus armis, ^1.475 infelix puer atque impar congressus Achilli, ^1.476 fertur equis, curruque haeret resupinus ii, ^1.477 lora tenens tamen; huic cervixque comaeque trahuntur, ^1.478 per terram, et versa pulvis inscribitur hasta. ^1.479 Interea ad templum non aequae Palladis ibant, ^1.480 crinibus Iliades passis peplumque ferebant, ^1.481 suppliciter tristes et tunsae pectora palmis; ^1.482 diva solo fixos oculos aversa tenebat. ^1.483 Ter circum Iliacos raptaverat Hectora muros, ^1.484 exanimumque auro corpus vendebat Achilles. ^1.485 Tum vero ingentem gemitum dat pectore ab imo, ^1.486 ut spolia, ut currus, utque ipsum corpus amici, ^1.487 tendentemque manus Priamum conspexit inermis. ^1.488 Se quoque principibus permixtum adgnovit Achivis, ^1.489 Eoasque acies et nigri Memnonis arma. ^1.490 Ducit Amazonidum lunatis agmina peltis, ^1.491 Penthesilea furens, mediisque in milibus ardet, ^1.492 aurea subnectens exsertae cingula mammae, ^1.493 bellatrix, audetque viris concurrere virgo. quae regio in terris nostri non plena laboris?

^1.456 in our vast toil. Instruct us of what skies, " ^1.457 or what worlds end, our storm-swept lives have found!", ^1.458 Strange are these lands and people where we rove, ^1.459 compelled by wind and wave. Lo, this right hand, ^1.461 Then Venus: “Nay, I boast not to receive, ^1.462 honors divine. We Tyrian virgins oft, ^1.463 bear bow and quiver, and our ankles white, ^1.464 lace up in purple buskin. Yonder lies, ^1.465 the Punic power, where Tyrian masters hold, " ^1.466 Agenors town; but on its borders dwell", ^1.467 the Libyans, by battles unsubdued. ^1.468 Upon the throne is Dido, exiled there, " ^1.469 from Tyre, to flee th unnatural enmity", " ^1.470 of her own brother. T was an ancient wrong;", ^1.471 too Iong the dark and tangled tale would be; ^1.472 I trace the larger outline of her story: ^1.473 Sichreus was her spouse, whose acres broad, ^1.474 no Tyrian lord could match, and he was-blessed, " ^1.475 by his ill-fated ladys fondest love,", ^1.476 whose father gave him her first virgin bloom, ^1.477 in youthful marriage. But the kingly power, ^1.478 among the Tyrians to her brother came, ^1.479 Pygmalion, none deeper dyed in crime, ^1.480 in all that land. Betwixt these twain there rose, ^1.481 a deadly hatred,—and the impious wretch, ^1.482 blinded by greed, and reckless utterly, " ^1.483 of his fond sisters joy, did murder foul", ^1.484 upon defenceless and unarmed Sichaeus, ^1.485 and at the very altar hewed him down. ^1.486 Long did he hide the deed, and guilefully, ^1.487 deceived with false hopes, and empty words, ^1.488 her grief and stricken love. But as she slept, " ^1.489 her husbands tombless ghost before her came,", ^1.490 with face all wondrous pale, and he laid bare, ^1.491 his heart with dagger pierced, disclosing so, ^1.492 the blood-stained altar and the infamy, ^1.493 that darkened now their house. His counsel was,

" ^13.288 ̔Υρκανῷ δὲ φθόνον ἐκίνησεν παρὰ τῶν ̓Ιουδαίων ἡ εὐπραγία, μάλιστα δ οἱ Φαρισαῖοι κακῶς πρὸς αὐτὸν εἶχον, αἵρεσις ὄντες μία τῶν ̓Ιουδαίων, ὡς καὶ ἐν τοῖς ἐπάνω δεδηλώκαμεν. τοσαύτην δὲ ἔχουσι τὴν ἰσχὺν παρὰ τῷ πλήθει, ὡς καὶ κατὰ βασιλέως τι λέγοντες καὶ κατ ἀρχιερέως εὐθὺς πιστεύεσθαι.", " ^17.151 ἦν γὰρ τῷ ̔Ηρώδῃ τινὰ πραγματευθέντα παρὰ τὸν νόμον, ἃ δὴ ἐπεκάλουν οἱ περὶ τὸν ̓Ιούδαν καὶ Ματθίαν. κατεσκευάκει δὲ ὁ βασιλεὺς ὑπὲρ τοῦ μεγάλου πυλῶνος τοῦ ναοῦ ἀνάθημα καὶ λίαν πολυτελές, ἀετὸν χρύσεον μέγαν: κωλύει δὲ ὁ νόμος εἰκόνων τε ἀναστάσεις ἐπινοεῖν καί τινων ζῴων ἀναθέσεις ἐπιτηδεύεσθαι τοῖς βιοῦν κατ αὐτὸν προῃρημένοις.", " ^17.152 ὥστε ἐκέλευον οἱ σοφισταὶ τὸν ἀετὸν κατασπᾶν: καὶ γὰρ εἴ τις γένοιτο κίνδυνος τῷ εἰς θάνατον ἀνακειμένῳ, πολὺ τῆς ἐν τῷ ζῆν ἡδονῆς λυσιτελεστέραν φαίνεσθαι τὴν προστιθεμένην ἀρετὴν ὑπ αὐτοῦ τοῖς ἐπὶ σωτηρίᾳ καὶ φυλακῇ τοῦ πατρίου μελλήσουσι τελευτᾶν διὰ τὸ ἀίδιον τοῦ ἐπαινεῖσθαι φήμην κατασκευασαμένους ἔν τε τοῖς νῦν ἐπαινεθήσεσθαι καὶ τοῖς ἐσομένοις ἀειμνημόνευτον καταλείπειν τὸν βίον.", " ^17.153 καίτοι γε καὶ τοῖς ἀκινδύνως διαιτωμένοις ἄφυκτον εἶναι τὴν συμφοράν, ὥστε καλῶς ἔχειν τοῖς ἀρετῆς ὀριγνωμένοις τὸ κατεψηφισμένον αὐτοῦ μετ ἐπαίνων καὶ τιμῶν δεχομένοις ἀπιέναι τοῦ βίου.", " ^17.154 φέρειν γὰρ κούφισιν πολλὴν τὸ ἐπὶ καλοῖς ἔργοις ὧν μνηστῆρα τὸν κίνδυνον εἶναι τελευτᾶν, καὶ ἅμα υἱέσι τῶν αὐτῶν καὶ ὁπόσοι τοῦ συγγενοῦς καταλείποιντο ἄνδρες γυναῖκες καὶ τοῖσδε περιποιῆσαι ὄφελος εὐκλείᾳ τῇ ἀπ αὐτῶν.", ^17.155 Καὶ οἱ μὲν τοιούτοις λόγοις ἐξῆραν τοὺς νέους. ἀφικνεῖται δὲ λόγος εἰς αὐτοὺς τεθνάναι φράζων τὸν βασιλέα καὶ συνέπραττε τοῖς σοφισταῖς. καὶ μέσης ἡμέρας ἀνελθόντες κατέσπων τε καὶ πελέκεσιν ἐξέκοψαν τὸν ἀετὸν πολλῶν ἐν τῷ ἱερῷ διατριβόντων. " ^18.245 ̔Ο δὲ τέως μὲν ἀπεμάχετο ἀγαπῶν τὴν ἡσυχίαν καὶ τῆς ̔Ρώμης τὸν ὄχλον δι ὑποψίας λαμβάνων ἀναδιδάσκειν τε αὐτὴν ἐπειρᾶτο, ἡ δ ἐφ ὅσον ἐξαναχωροῦντα ἑώρα μειζόνως ἐπέκειτο κελεύουσα μὴ ἀνιέναι πάντα πράσσειν ἐπὶ τῇ βασιλείᾳ."

^13.288 5. However, this prosperous state of affairs moved the Jews to envy Hyrcanus; but they that were the worst disposed to him were the Pharisees, who were one of the sects of the Jews, as we have informed you already. These have so great a power over the multitude, that when they say any thing against the king, or against the high priest, they are presently believed.
^17.151 for Herod had caused such things to be made which were contrary to the law, of which he was accused by Judas and Matthias; for the king had erected over the great gate of the temple a large golden eagle, of great value, and had dedicated it to the temple. Now the law forbids those that propose to live according to it, to erect images or representations of any living creature. ^17.152 So these wise men persuaded their scholars to pull down the golden eagle; alleging, that although they should incur any danger, which might bring them to their deaths, the virtue of the action now proposed to them would appear much more advantageous to them than the pleasures of life; since they would die for the preservation and observation of the law of their fathers; since they would also acquire an everlasting fame and commendation; since they would be both commended by the present generation, and leave an example of life that would never be forgotten to posterity; ^17.153 ince that common calamity of dying cannot be avoided by our living so as to escape any such dangers; that therefore it is a right thing for those who are in love with a virtuous conduct, to wait for that fatal hour by such behavior as may carry them out of the world with praise and honor; ^17.154 and that this will alleviate death to a great degree, thus to come at it by the performance of brave actions, which bring us into danger of it; and at the same time to leave that reputation behind them to their children, and to all their relations, whether they be men or women, which will be of great advantage to them afterward. ^17.155 3. And with such discourses as this did these men excite the young men to this action; and a report being come to them that the king was dead, this was an addition to the wise men’s persuasions; so, in the very middle of the day, they got upon the place, they pulled down the eagle, and cut it into pieces with axes, while a great number of the people were in the temple.
^18.245 2. But for Herod, he opposed her request at this time, out of the love of ease, and having a suspicion of the trouble he should have at Rome; so he tried to instruct her better. But the more she saw him draw back, the more she pressed him to it, and desired him to leave no stone unturned in order to be king;

^5.30 ὁ θεὸς τῶν πατέρων ἡμῶν ἤγειρεν Ἰησοῦν, ὃν ὑμεῖς διεχειρίσασθεκρεμάσαντες ἐπὶ ξύλου·, ^12.1 Κατʼ ἐκεῖνον δὲ τὸν καιρὸν ἐπέβαλεν Ἡρῴδης ὁ βασιλεὺς τὰς χεῖρας κακῶσαί τινας τῶν ἀπὸ τῆς ἐκκλησίας. ^12.2 ἀνεῖλεν δὲ Ἰάκωβον τὸν ἀδελφὸν Ἰωάνου μαχαίρῃ·, ^12.3 ἰδὼν δὲ ὅτι ἀρεστόν ἐστιν τοῖς Ἰουδαίοις προσέθετο συλλαβεῖν καὶ Πέτρον, (ἦσαν δὲ ἡμέραι τῶν ἀζύμων), ^12.4 ὃν καὶ πιάσας ἔθετο εἰς φυλακήν, παραδοὺς τέσσαρσιν τετραδίοις στρατιωτῶν φυλάσσειν αὐτόν, βουλόμενος μετὰ τὸ πάσχα ἀναγαγεῖν αὐτὸν τῷ λαῷ. ^12.5 ὁ μὲν οὖν Πέτρος ἐτηρεῖτο ἐν τῇ φυλακῇ· προσευχὴ δὲ ἦν ἐκτενῶς γινομένη ὑπὸ τῆς ἐκκλησίας πρὸς τὸν θεὸν περὶ αὐτοῦ. ^12.6 Ὅτε δὲ ἤμελλεν προσαγαγεῖν αὐτὸν ὁ Ἡρῴδης, τῇ νυκτὶ ἐκείνῃ ἦν ὁ Πέτρος κοιμώμενος μεταξὺ δύο στρατιωτῶν δεδεμένος ἁλύσεσιν δυσίν, φύλακές τε πρὸ τῆς θύρας ἐτήρουν τὴν φυλακήν. ^12.7 καὶ ἰδοὺ ἄγγελος Κυρίου ἐπέστη, καὶ φῶς ἔλαμψεν ἐν τῷ οἰκήματι· πατάξας δὲ τὴν πλευρὰν τοῦ Πέτρου ἤγειρεν αὐτὸν λέγων Ἀνάστα ἐν τάχει· καὶ ἐξέπεσαν αὐτοῦ αἱ ἁλύσεις ἐκ τῶν χειρῶν. ^12.8 εἶπεν δὲ ὁ ἄγγελος πρὸς αὐτόν Ζῶσαι καὶ ὑπόδησαι τὰ σανδάλιά σου· ἐποίησεν δὲ οὕτως. καὶ λέγει αὐτῷ Περιβαλοῦ τὸ ἱμάτιόν σου καὶ ἀκολούθει μοι·, ^19.23 Ἐγένετο δὲ κατὰ τὸν καιρὸν ἐκεῖνον τάραχος οὐκ ὀλίγος περὶ τῆς ὁδοῦ. ^19.33 ἐκ δὲ τοῦ ὄχλου συνεβίβασαν Ἀλέξανδρον προβαλόντων αὐτὸν τῶν Ἰουδαίων, ὁ δὲ Ἀλέξανδρος κατασείσας τὴν χεῖρα ἤθελεν ἀπολογεῖσθαι τῷ δήμῳ. ^19.34 ἐπιγνόντες δὲ ὅτι Ἰουδαῖός ἐστιν φωνὴ ἐγένετο μία ἐκ πάντων ὡσεὶ ἐπὶ ὥρας δύο κραζόντων Μεγάλη ἡ Ἄρτεμις Ἐφεσίων . ^20.24 ἀλλʼ οὐδενὸς λόγου ποιοῦμαι τὴν ψυχὴν τιμίαν ἐμαυτῷ ὡς τελειώσω τὸν δρόμον μου καὶ τὴν διακονίαν ἣν ἔλαβον παρὰ τοῦ κυρίου Ἰησοῦ, διαμαρτύρασθαι τὸ εὐαγγέλιον τῆς χάριτος τοῦ θεοῦ.

^5.30 The God of our fathers raised up Jesus, whom you killed, hanging him on a tree.
^12.1 Now about that time, Herod the king stretched out his hands to oppress some of the assembly. ^12.2 He killed James, the brother of John, with the sword. ^12.3 When he saw that it pleased the Jews, he proceeded to seize Peter also. This was during the days of unleavened bread. ^12.4 When he had captured him, he put him in prison, and delivered him to four squads of four soldiers each to guard him, intending to bring him out to the people after the Passover. ^12.5 Peter therefore was kept in the prison, but constant prayer was made by the assembly to God for him. ^12.6 The same night when Herod was about to bring him out, Peter was sleeping between two soldiers, bound with two chains. Guards in front of the door kept the prison. ^12.7 Behold, an angel of the Lord stood by him, and a light shone in the cell. He struck Peter on the side, and woke him up, saying, "Stand up quickly!" His chains fell off from his hands. ^12.8 The angel said to him, "Put on your clothes, and tie on your sandals." He did so. He said to him, "Put on your cloak, and follow me.",
^19.23 About that time there arose no small stir concerning the Way.
^19.33 They brought Alexander out of the multitude, the Jews putting him forward. Alexander beckoned with his hand, and would have made a defense to the people. ^19.34 But when they perceived that he was a Jew, all with one voice for a time of about two hours cried out, "Great is Artemis of the Ephesians!", "
^20.24 But these things dont count; nor do I hold my life dear to myself, so that I may finish my race with joy, and the ministry which I received from the Lord Jesus, to fully testify to the gospel of the grace of God.",

^1.18 Ἀποκαλύπτεται γὰρ ὀργὴ θεοῦ ἀπʼ οὐρανοῦ ἐπὶ πᾶσαν ἀσέβειαν καὶ ἀδικίαν ἀνθρώπων τῶν τὴν ἀλήθειαν ἐν ἀδικίᾳ κατεχόντων, ^1.19 διότι τὸ γνωστὸν τοῦ θεοῦ φανερόν ἐστιν ἐν αὐτοῖς, ὁ θεὸς γὰρ αὐτοῖς ἐφανέρωσεν. ^1.20 τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶται, ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης, εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους, ^1.21 διότι γνόντες τὸν θεὸν οὐχ ὡς θεὸν ἐδόξασαν ἢ ηὐχαρίστησαν, ἀλλὰ ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν καὶ ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία·, ^1.22 φάσκοντες εἶναι σοφοὶ ἐμωράνθησαν, ^1.23 καὶἤλλαξαν τὴν δόξαντοῦ ἀφθάρτου θεοῦἐν ὁμοιώματιεἰκόνος φθαρτοῦ ἀνθρώπου καὶ πετεινῶν καὶ τετραπόδων καὶ ἑρπετῶν. ^1.24 Διὸ παρέδωκεν αὐτοὺς ὁ θεὸς ἐν ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν εἰς ἀκαθαρσίαν τοῦ ἀτιμάζεσθαι τὰ σώματα αὐτῶν ἐν αὐτοῖς, ^1.25 οἵτινες μετήλλαξαν τὴν ἀλήθειαν τοῦ θεοῦ ἐν τῷ ψεύδει, καὶ ἐσεβάσθησαν καὶ ἐλάτρευσαν τῇ κτίσει παρὰ τὸν κτίσαντα, ὅς ἐστιν εὐλογητὸς εἰς τοὺς αἰῶνας· ἀμήν. ^1.26 Διὰ τοῦτο παρέδωκεν αὐτοὺς ὁ θεὸς εἰς πάθη ἀτιμίας· αἵ τε γὰρ θήλειαι αὐτῶν μετήλλαξαν τὴν φυσικὴν χρῆσιν εἰς τὴν παρὰ φύσιν, ^1.27 ὁμοίως τε καὶ οἱ ἄρσενες ἀφέντες τὴν φυσικὴν χρῆσιν τῆς θηλείας ἐξεκαύθησαν ἐν τῇ ὀρέξει αὐτῶν εἰς ἀλλήλους ἄρσενες ἐν ἄρσεσιν, τὴν ἀσχημοσύνην κατεργαζόμενοι καὶ τὴν ἀντιμισθίαν ἣν ἔδει τῆς πλάνης αὐτῶν ἐν αὑτοῖς ἀπολαμβάνοντες. ^1.28 Καὶ καθὼς οὐκ ἐδοκίμασαν τὸν θεὸν ἔχειν ἐν ἐπιγνώσει, παρέδωκεν αὐτοὺς ὁ θεὸς εἰς ἀδόκιμον νοῦν, ποιεῖν τὰ μὴ καθήκοντα, ^1.29 πεπληρωμένους πάσῃ ἀδικίᾳ πονηρίᾳ πλεονεξίᾳ κακίᾳ, μεστοὺς φθόνου φόνου ἔριδος δόλου κακοηθίας, ψιθυριστάς, ^1.30 καταλάλους, θεοστυγεῖς, ὑβριστάς, ὑπερηφάνους, ἀλαζόνας, ἐφευρετὰς κακῶν, γονεῦσιν ἀπειθεῖς, ἀσυνέτους, ^1.31 ἀσυνθέτους, ἀστόργους, ἀνελεήμονας·, ^1.32 οἵτινες τὸ δικαίωμα τοῦ θεοῦ ἐπιγνόντες,ὅτι οἱ τὰ τοιαῦτα πράσσοντες ἄξιοι θανάτου εἰσίν, οὐ μόνον αὐτὰ ποιοῦσιν ἀλλὰ καὶ συνευδοκοῦσιν τοῖς πράσσουσιν.

^1.18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness, ^1.19 because that which is known of God is revealed in them, for God revealed it to them. ^1.20 For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse. " ^1.21 Because, knowing God, they didnt glorify him as God, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened.", ^1.22 Professing themselves to be wise, they became fools, ^1.23 and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things. ^1.24 Therefore God also gave them up in the lusts of their hearts to uncleanness, that their bodies should be dishonored among themselves, ^1.25 who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. ^1.26 For this reason, God gave them up to vile passions. For their women changed the natural function into that which is against nature. ^1.27 Likewise also the men, leaving the natural function of the woman, burned in their lust toward one another, men doing what is inappropriate with men, and receiving in themselves the due penalty of their error. ^1.28 Even as they refused to have God in their knowledge, God gave them up to a reprobate mind, to do those things which are not fitting; ^1.29 being filled with all unrighteousness, sexual immorality, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, evil habits, secret slanderers, ^1.30 backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents, ^1.31 without understanding, covet-breakers, without natural affection, unforgiving, unmerciful; ^1.32 who, knowing the ordice of God, that those who practice such things are worthy of death, not only do the same, but also approve of those who practice them.

^9.13 εἶπεν δὲ πρὸς αὐτούς Δότε αὐτοῖς φαγεῖν ὑμεῖς. οἱ δὲ εἶπαν Οὐκ εἰσὶν ἡμῖν πλεῖον ἢ ἄρτοι πέντε καὶ ἰχθύες δύο, εἰ μήτι πορευθέντες ἡμεῖς ἀγοράσωμεν εἰς πάντα τὸν λαὸν τοῦτον βρώματα.

^9.13 But he said to them, "You give them something to eat."They said, "We have no more than five loaves and two fish, unless we should go and buy food for all these people."

^6.38 ὁ δὲ λέγει αὐτοῖς Πόσους ἔχετε ἄρτους; ὑπάγετε ἴδετε. καὶ γνόντες λέγουσιν Πέντε, καὶ δύο ἰχθύας.

^6.38 He said to them, "How many loaves do you have? Go see."When they knew, they said, "Five, and two fish."

^14.13 Ἀκούσας δὲ ὁ Ἰησοῦς ἀνεχώρησεν ἐκεῖθεν ἐν πλοίῳ εἰς ἔρημον τόπον κατʼ ἰδίαν· καὶ ἀκούσαντες οἱ ὄχλοι ἠκολούθησαν αὐτῷ πεζῇ ἀπὸ τῶν πόλεων. ^14.14 Καὶ ἐξελθὼν εἶδεν πολὺν ὄχλον, καὶ ἐσπλαγχνίσθη ἐπʼ αὐτοῖς καὶ ἐθεράπευσεν τοὺς ἀρρώστους αὐτῶν. ^14.15 Ὀψίας δὲ γενομένης προσῆλθαν αὐτῷ οἱ μαθηταὶ λέγοντες Ἔρημός ἐστιν ὁ τόπος καὶ ἡ ὥρα ἤδη παρῆλθεν· ἀπόλυσον τοὺς ὄχλους, ἵνα ἀπελθόντες εἰς τὰς κώμας ἀγοράσωσιν ἑαυτοῖς βρώματα. ^14.16 ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς Οὐ χρείαν ἔχουσιν ἀπελθεῖν· δότε αὐτοῖς ὑμεῖς φαγεῖν. ^14.17 οἱ δὲ λέγουσιν αὐτῷ Οὐκ ἔχομεν ὧδε εἰ μὴ πέντε ἄρτους καὶ δύο ἰχθύας. ^14.18 ὁ δὲ εἶπεν Φέρετέ μοι ὧδε αὐτούς. ^14.19 καὶ κελεύσας τοὺς ὄχλους ἀνακλιθῆναι ἐπὶ τοῦ χόρτου, λαβὼν τοὺς πέντε ἄρτους καὶ τοὺς δύο ἰχθύας, ἀναβλέψας εἰς τὸν οὐρανὸν εὐλόγησεν καὶ κλάσας ἔδωκεν τοῖς μαθηταῖς τοὺς ἄρτους οἱ δὲ μαθηταὶ τοῖς ὄχλοις. ^14.20 καὶ ἔφαγον πάντες καὶ ἐχορτάσθησαν, καὶ ἦραν τὸ περισσεῦον τῶν κλασμάτων δώδεκα κοφίνους πλήρεις. ^14.21 οἱ δὲ ἐσθίοντες ἦσαν ἄνδρες ὡσεὶ πεντακισχίλιοι χωρὶς γυναικῶν καὶ παιδίων.

^14.13 Now when Jesus heard this, he withdrew from there in a boat, to a deserted place apart. When the multitudes heard it, they followed him on foot from the cities. ^14.14 Jesus went out, and he saw a great multitude. He had compassion on them, and healed their sick. ^14.15 When evening had come, his disciples came to him, saying, "This place is deserted, and the hour is already late. Send the multitudes away, that they may go into the villages, and buy themselves food.", ^14.16 But Jesus said to them, "They dont need to go away. You give them something to eat.", ^14.17 They told him, "We only have here five loaves and two fish.", ^14.18 He said, "Bring them here to me.", ^14.19 He commanded the multitudes to sit down on the grass; and he took the five loaves and the two fish, and looking up to heaven, he blessed, broke and gave the loaves to the disciples, and the disciples gave to the multitudes. ^14.20 They all ate, and were filled. They took up twelve baskets full of that which remained left over from the broken pieces. ^14.21 Those who ate were about five thousand men, besides women and children.

²⁹ I was gazing at all this, when I nearly fell backwards and broke my leg. For on the left hand as you went in, not far from the porters office, a great dog on a chain was painted on the wall, and over him was written in large letters "BEWARE OF THE DOG." My friends laughed at me, but I plucked up courage and went on to examine the whole wall. It had a picture of a slave-market on it, with the persons names. Trimalchio was there with long hair, holding a Mercurys staff. Minerva had him by the hand and was leading him into Rome. Then the painstaking artist had given a faithful picture of his whole career with explanations: how he had learned to keep accounts, and how at last he had been made steward. At the point where the wall-space gave out, Mercury had taken him by the chin, and was whirling him up to his high official throne. Fortune stood by with her flowing horn of plenty, and the three Fates spinning their golden threads. I also observed a company of runners practising in the gallery under a trainer, and in a corner I saw a large cupboard containing a tiny shrine, wherein were silver house-gods, and a marble image of Venus, and a large golden box, where they told me Trimalchios first beard was laid up. I began to ask the porter what pictures they had in the hall. "The Iliad and the Odyssey," he said, "and the gladiators show given by Laenas." I could not take them all in at once. . .

^5.10 THE RIVER NILE: The sources of the Nile are unascertained, and, travelling as it does for an immense distance through deserts and burning sands, it is only known to us by common report, having neither experienced the vicissitudes of warfare, nor been visited by those arms which have so effectually explored all other regions. It rises, so far indeed as King Juba was enabled to ascertain, in a mountain of Lower Mauritania, not far from the ocean; immediately after which it forms a lake of standing water, which bears the name of Nilides. In this lake are found the several kinds of fish known by the names of alabeta, coracinus, and silurus; a crocodile also was brought thence as a proof that this really is the Nile, and was consecrated by Juba himself in the temple of Isis at Caesarea, where it may be seen at the present day. In addition to these facts, it has been observed that the waters of the Nile rise in the same proportion in which the snows and rains of Mauritania increase. Pouring forth from this lake, the river disdains to flow through arid and sandy deserts, and for a distance of several days journey conceals itself; after which it bursts forth at another lake of greater magnitude in the country of the Massaesyli, a people of Mauritania Caesariensis, and thence casts a glance around, as it were, upon the communities of men in its vicinity, giving proofs of its identity in the same peculiarities of the animals which it produces. It then buries itself once again in the sands of the desert, and remains concealed for a distance of twenty days journey, till it has reached the confines of Aethiopia. Here, when it has once more become sensible of the presence of man, it again emerges, at the same source, in all probability, to which writers have given the name of Niger, or Black. After this, forming the boundary-line between Africa and Aethiopia, its banks, though not immediately peopled by man, are the resort of numbers of wild beasts and animals of various kinds. Giving birth in its course to dense forests of trees, it travels through the middle of Aethiopia, under the name of Astapus, a word which signifies, in the language of the nations who dwell in those regions, "water issuing from the shades below." Proceeding onwards, it divides innumerable islands in its course, and some of them of such vast magnitude, that although its tide runs with the greatest rapidity, it is not less than five days in passing them. When making the circuit of Meroe, the most famous of these islands, the left branch of the river is called Astobores, or, in other words, "an arm of the water that issues from the shades," while the right arm has the name of Astosapes, which adds to its original signification the meaning of "side." It does not obtain the name of "Nile" until its waters have again met and are united in a single stream; and even then, for some miles both above and below the point of confluence, it has the name of Siris. Homer has given to the whole of this river the name of Egyptus, while other writers again have called it Triton. Every now and then its course is interrupted by islands which intervene, and which only serve as so many incentives to add to the impetuosity of its torrent; and though at last it is hemmed in by mountains on either side, in no part is the tide more rapid and precipitate. Its waters then hastening onwards, it is borne along to the spot in the country of the Aethiopians which is known by the name of "Catadupi;" where, at the last Cataract, the complaint is, not that it flows, but that it rushes, with an immense noise between the rocks that lie in its way: after which it becomes more smooth, the violence of its waters is broken and subdued, and, wearied out as it were by the length of the distance it has travelled, it discharges itself, though by many mouths, into the Egyptian sea. During certain days of the year, however, the volume of its waters is greatly increased, and as it traverses the whole of Egypt, it inundates the earth, and, by so doing, greatly promotes its fertility.There have been various reasons suggested for this increase of the river. of these, however, the most probable are, either that its waters are driven back by the Etesian winds, which are blowing at this season of the year from an opposite direction, and that the sea which lies beyond is driven into the mouths of the river; or else that its waters are swollen by the summer rains of Aethiopia, which fall from the clouds conveyed thither by the Etesian winds from other parts of the earth. Timaeus the mathematician has alleged a reason of an occult nature: he says that the source of the river is known by the name of Phiala, and that the stream buries itself in channels underground, where it sends forth vapours generated by the heat among the steaming rocks amid which it conceals itself; but that, during the days of the inundation, in consequence of the sun approaching nearer to the earth, the waters are drawn forth by the influence of his heat, and on being thus exposed to the air, overflow; after which, in order that it may not be utterly dried up, the stream hides itself once more. He says that this takes place at the rising of the Dog-Star, when the sun enters the sign of Leo, and stands in a vertical position over the source of the river, at which time at that spot there is no shadow thrown. Most authors, however, are of opinion, on the contrary, that the river flows in greater volume when the sun takes his departure for the north, which he does when he enters the signs of Cancer and Leo, because its waters then are not dried up to so great an extent; while on the other hand, when he returns towards the south pole and re-enters Capricorn, its waters are absorbed by the heat, and consequently flow in less abundance. If there is any one inclined to be of opinion, with Timaeus, that the waters of the river may be drawn out of the earth by the heat, it will be as well for him to bear in mind the fact, that the absence of shadow is a phaenomenon which lasts continuously in these regions.The Nile begins to increase at the next new moon after the summer solstice, and rises slowly and gradually as the sun passes through the sign of Cancer; it is at its greatest height while the sun is passing through Leo, and it falls as slowly and gradually as it arose while he is passing through the sign of Virgo. It has totally subsided between its banks, as we learn from Herodotus, on the hundredth day, when the sun has entered Libra. While it is rising it has been pronounced criminal for kings or prefects even to sail upon its waters. The measure of its increase is ascertained by means of wells. Its most desirable height is sixteen cubits; if the waters do not attain that height, the overflow is not universal; but if they exceed that measure, by their slowness in receding they tend to retard the process of cultivation. In the latter case the time for sowing is lost, in consequence of the moisture of the soil; in the former, the ground is so parched that the seed-time comes to no purpose. The country has reason to make careful note of either extreme. When the water rises to only twelve cubits, it experiences the horrors of famine; when it attains thirteen, hunger is still the result; a rise of fourteen cubits is productive of gladness; a rise of fifteen sets all anxieties at rest; while an increase of sixteen is productive of unbounded transports of joy. The greatest increase known, up to the present time, is that of eighteen cubits, which took place in the time of the Emperor Claudius; the smallest rise was that of five, in the year of the battle of Pharsalia, the river by this prodigy testifying its horror, as it were, at the murder of Pompeius Magnus. When the waters have reached their greatest height, the people open the embankments and admit them to the lands. As each district is left by the waters, the business of sowing commences. This is the only river in existence that emits no vapours.The Nile first enters the Egyptian territory at Syene, on the frontiers of Aethiopia; that is the name of a peninsula a mile in circumference, upon which Castra is situate, on the side of Arabia. Opposite to it are the four islands of Philae, at a distance of 600 miles from the place where the Nile divides into two channels; at which spot, as we have already stated, the Delta, as it is called, begins. This, at least, is the distance, according to Artemidorus, who also informs us that there were in it 250 towns; Juba says, however, that the distance between these places is 400 miles. Aristocreon says that the distance from Elephantis to the sea is 750 miles; Elephantis being an inhabited island four miles below the last Cataract, sixteen beyond Syene, 585 from Alexandria, and the extreme limit of the navigation of Egypt. To such an extent as this have the above-named authors been mistaken! This island is the place of rendezvous for the vessels of the Aethiopians: they are made to fold up, and the people carry them on their shoulders whenever they come to the Cataracts.

^15.37 He himself, to create the impression that no place gave him equal pleasure with Rome, began to serve banquets in the public places and to treat the entire city as his palace. In point of extravagance and notoriety, the most celebrated of the feasts was that arranged by Tigellinus; which Ishall describe as a type, instead of narrating time and again the monotonous tale of prodigality. He constructed, then, a raft on the Pool of Agrippa, and superimposed a banquet, to be set in motion by other craft acting as tugs. The vessels were gay with gold and ivory, and the oarsmen were catamites marshalled according to their ages and their libidinous attainments. He had collected birds and wild beasts from the ends of the earth, and marine animals from the ocean itself. On the quays of the lake stood brothels, filled with women of high rank; and, opposite, naked harlots met the view. First came obscene gestures and dances; then, as darkness advanced, the whole of the neighbouring grove, together with the dwelling-houses around, began to echo with song and to glitter with lights. Nero himself, defiled by every natural and unnatural lust had left no abomination in reserve with which to crown his vicious existence; except that, afew days later, he became, with the full rites of legitimate marriage, the wife of one of that herd of degenerates, who bore the name of Pythagoras. The veil was drawn over the imperial head, witnesses were despatched to the scene; the dowry, the couch of wedded love, the nuptial torches, were there: everything, in fine, which night enshrouds even if a woman is the bride, was left open to the view.
^15.39 Nero, who at the time was staying in Antium, did not return to the capital until the fire was nearing the house by which he had connected the Palatine with the Gardens of Maecenas. It proved impossible, however, to stop it from engulfing both the Palatine and the house and all their surroundings. Still, as a relief to the homeless and fugitive populace, he opened the Campus Martius, the buildings of Agrippa, even his own Gardens, and threw up anumber of extemporized shelters to accommodate the helpless multitude. The necessities of life were brought up from Ostia and the neighbouring municipalities, and the price of grain was lowered to three sesterces. Yet his measures, popular as their character might be, failed of their effect; for the report had spread that, at the very moment when Rome was aflame, he had mounted his private stage, and typifying the ills of the present by the calamities of the past, had sung the destruction of Troy.
^15.41 It would not be easy to attempt an estimate of the private dwellings, tenement-blocks, and temples, which were lost; but the flames consumed, in their old-world sanctity, the temple dedicated to Luna by Servius Tullius, the great altar and chapel of the Arcadian Evander to the Present Hercules, the shrine of Jupiter Stator vowed by Romulus, the Palace of Numa, and the holy place of Vesta with the Penates of the Roman people. To these must be added the precious trophies won upon so many fields, the glories of Greek art, and yet again the primitive and uncorrupted memorials of literary genius; so that, despite the striking beauty of the rearisen city, the older generation recollects much that it proved impossible to replace. There were those who noted that the first outbreak of the fire took place on the nineteenth of July, the anniversary of the capture and burning of Rome by the Senones: others have pushed their researches so far as to resolve the interval between the two fires into equal numbers of years, of months, and of days.

^24b יתרו לאחר מתן תורה הוה מאי איכא למימר אלא יתרו מישראל זבן,ת"ש (שמואל א טו, טו) ויאמר שאול מעמלקי הביאום אשר חמל העם על מיטב הצאן והבקר (המשנים והכרים ועל כל הצאן) למען זבוח לה\ אלהיך מאי מיטב דמי מיטב,ומ"ש מיטב כי היכי דליקפץ עליהן זבינא,ת"ש (שמואל ב כד, כב) ויאמר ארונה אל דוד יקח ויעל אדוני המלך (את) הטוב בעיניו (ואת) ראה הבקר לעולה והמוריגים וכלי הבקר לעצים אמר רב נחמן ארונה גר תושב היה,מאי מוריגים אמר עולא מטה של טורביל מאי מטה של טורביל עיזא דקורקסא דדיישן אמר רב יוסף מאי קרא (ישעיהו מא, טו) הנה שמתיך למורג חרוץ חדש בעל פיפיות תדוש הרים ותדוק וגבעות כמוץ תשים,מיתיבי (שמואל א ו, יד) ואת הפרות העלו עולה לה\ הוראת שעה היתה,ה"נ מסתברא דאי לא תימא הכי עולה נקבה מי איכא,ומאי קושיא דלמא בבמת יחיד וכדרב אדא בר אהבה דאמר רב אדא בר אהבה מנין לעולה נקבה שהיא כשרה בבמת יחיד שנאמר (שמואל א ז, ט) ויקח שמואל טלה חלב אחד ויעלהו עולה,ויעלהו זכר משמע אמר רב נחמן בר יצחק ויעלה כתיב,ר\ יוחנן אמר גבול יש לה פחותה מבת ג\ שנים נעקרת בת ג\ שנים אינה נעקרת,איתיביה כל הני תיובתא שני להו פחותה מבת ג\ שנים ת"ש ואת הפרות העלו עולה לה\ בפחותה מבת שלש שנים,מתקיף לה רב הונא בריה דרב נתן א"כ היינו ואת בניהם כלו בבית פחותה מבת ג\ שנים,(ופחותה מבת נ\ שנים) מי קא ילדה והתניא פרה וחמור מבת ג\ ודאי לכהן מכאן ואילך ספק אלא מחוורתא כדשנין מעיקרא:(שמואל א ו, יב) וישרנה הפרות בדרך על דרך בית שמש וגו\ מאי וישרנה א"ר יוחנן משום ר"מ שאמרו שירה ורב זוטרא בר טוביה אמר רב שישרו פניהם כנגד ארון ואמרו שירה,ומאי שירה אמרו א"ר יוחנן משום ר"מ (שמות טו, א) אז ישיר משה ובני ישראל ור\ יוחנן דידיה אמר (ישעיהו יב, ד) ואמרתם ביום ההוא הודו לה\ קראו בשמו וגו\,ור"ש בן לקיש אמר מזמורא יתמא (תהלים צח, א) מזמור שירו לה\ שיר חדש כי נפלאות עשה הושיעה לו ימינו וזרוע קדשו ר\ אלעזר אמר (תהלים צט, א) ה\ מלך ירגזו עמים,ר\ שמואל בר נחמני אמר (תהלים צג, א) ה\ מלך גאות לבש ר\ יצחק נפחא אמר רוני רוני השיטה התנופפי ברוב הדרך המחושקת בריקמי זהב המהוללה בדביר ארמון ומפוארה בעדי עדיים,רב אשי מתני לה להא דר\ יצחק אהא (במדבר י, לה) ויהי בנסוע הארון ויאמר משה קומה ה\ ישראל מאי אמרו אמר ר\ יצחק רוני רוני השיטה וכו\,אמר רב כמאן קרו פרסאי לספרא דביר מהכא (שופטים א, יא) ושם דביר לפנים קרית ספר,רב אשי אמר כמאן קרו פרסאי לנידה דשתנא מהכא (בראשית לא, לה) כי דרך נשים לי

^24b the incident involving Yitro was after the giving of the Torah, what is there to say? How could they accept offerings from him? Rather, it must be that Yitro purchased the animals from a Jew.,The Gemara further states: Come and hear another objection from a verse: “And Saul said: They have brought them from the Amalekites; for the people spared the best of the flock and of the herd, to sacrifice unto the Lord your God” (ISamuel 15:15). The verse states explicitly that the Israelites intended to sacrifice animals previously owned by gentiles. The Gemara explains: What is the meaning of the phrase: “The best”? This is referring to the monetary value of the best livestock. The intention was not to sacrifice the animals themselves, but to sell them and use the proceeds of the sale to purchase other animals to sacrifice as offerings.The Gemara inquires: And what is different about the best animals? If the animals were sold for their value, why sell those animals in particular, rather than several inferior-quality animals? The Gemara explains that they did so in order that buyers would jump at the opportunity to buy superior-quality livestock. In other words, it is easier to sell one superior-quality animal than several inferior-quality ones.Come and hear another objection from a verse: “And Araunah said unto David: Let my lord the king take and offer up what seems good unto him; behold the cattle for the burnt-offering, and the threshing instruments morigim and the accoutrements of the cattle for the wood” (IISamuel 24:22). Apparently, David was willing to accept oxen as offerings from a gentile. Rav Naḥman says: Araunah was a gentile who resided in Eretz Yisrael and observed the seven Noahide mitzvot ger toshav. The seven Noahide mitzvot include the prohibition against engaging in bestiality, and therefore Araunah was not suspected of this practice.Tangentially, the Gemara asks: What is the meaning of the term “morigim,” mentioned in this verse? Ulla said: It is a turbil bed. The Gemara asks: What is a turbil bed? It is a serrated board kurkesa used for threshing. Rav Yosef said: What is the verse from which the meaning of morigim is derived? It is derived from the verse: “Behold, I have made you a new threshing board morag having sharp teeth; you shall thresh the mountains, and beat them small, and shall make the hills as chaff” (Isaiah 41:15).The Gemara raises an objection to the opinion of Rabbi Eliezer. After the Philistines returned the Ark of the Covet to the Israelites upon a cart drawn by cattle, the verse states: “And they sacrificed the cattle as a burnt-offering unto the Lord” (ISamuel 6:14). Evidently, the Jews did not hesitate to sacrifice the Philistines’ animals. The Gemara explains: There, it was a provisional edict issued in extraordinary circumstances, and their actions are not representative of the general halakha.The Gemara adds: This also stands to reason, as, if you do not say so, one can raise a further difficulty with this episode: Is there a female burnt-offering? Only males may be sacrificed as burnt-offerings. Since the Jews sacrificed the cows as burnt-offerings, it is clear that they were acting unconventionally due to extenuating circumstances.The Gemara rejects this proof: And what is the difficulty? In other words, the additional problem with the incident, that the animals were female, which is cited as proof that there were extenuating circumstances, is not in fact difficult at all. The Gemara elaborates: Perhaps the cows were offered upon a private altar, and this is in accordance with the opinion of Rav Adda bar Ahava, as Rav Adda bar Ahava says: From where is it derived that a female burnt-offering is fit to be sacrificed upon a private altar? As it is stated: “And Samuel took a milking lamb, and sacrificed it vaya’alehu for a burnt-offering unto the Lord” (ISamuel 7:9). The phrase “milking lamb” indicates that it was a female, and yet Samuel sacrificed it upon a private altar.The Gemara raises a difficulty: But the word vaya’alehu is masculine, which means that the lamb was a male. Rav Naḥman bar Yitzḥak says: Although the word is read in the masculine, it is written in the feminine form, vaya’alah, which teaches that even a female lamb may be sacrificed on a private altar.§ After concluding its discussion of the opinion of Rabbi Eliezer, the Gemara cites another resolution of the contradiction between the mishna and the baraita. Rabbi Yoḥa says: There is a clear demarcation in the case of an animal with whom a man engaged in bestiality. If she is less than three years old, she becomes barren as a result of penetration, but if she is already three years old, she does not become barren. Although gentiles are generally suspected of engaging in bestiality, the baraita rules that an animal that is less than three years old may be used as an offering because a gentile will refrain from engaging in bestiality with an animal that may become barren as a result of his actions.They raised all of those refutations from the aforementioned verses which indicate that animals purchased from gentiles may be brought as offerings, and he answered them by claiming that the animals being offered were less than three years old. The Gemara reexamines one of the objections. Come and hear, as the verse states: “And they sacrificed the cattle as a burnt-offering unto the Lord” (ISamuel 6:14). Rabbi Yoḥa explained that although in that incident the cattle had been owned by Philistines, they were less than three years old, and it was therefore presumed that the Philistines had not engaged in bestiality with them.The Gemara cites a refutation of Rabbi Yoḥa’s answer: Rav Huna, son of Rabbi Natan, objects to this: If so, then this is also true with regard to the verse: “And they took two nursing cows and tied them to the cart and shut up their calves at home” (ISamuel 6:10). According to Rabbi Yoḥa, the verse is necessarily referring to cows that are less than three years old.And can a cow that is less than three years old give birth? But isn’t it taught in a baraita: With regard to a cow or a donkey purchased from a gentile when they were less than three years old, the first of their offspring born after the purchase is certainly reserved for the priest, who is entitled to the firstborn of a cow or donkey owned by a Jew. From this point forward, i.e. if they were older than three years at the time of the sale, it is uncertain whether or not the offspring is the firstborn. This indicates that an animal does not bear offspring within the first three years of its life. Since the cows in the verse had already given birth, they could not have been less than three years old, as Rabbi Yoḥa claimed. The Gemara concludes: Rather, it is clear as we initially answered, i.e. Rabbi Yoḥa’s suggestion is rejected, and the actions in that verse were due to a provisional edict.§ The Gemara further analyzes the episode involving the cows sent by the Philistines. The verse states: “And the cattle took the straight vayyisharna way, on the way to Beit Shemesh; they went along the highway, lowing as they went” (ISamuel 6:12). The Gemara asks: What is the meaning of the word vayyisharna? Rabbi Yoḥa says in the name of Rabbi Meir: It means that they recited a song shira. And Rav Zutra bar Toviyya says that Rav says: It means that they straightened yishru their faces so that they were opposite the Ark and recited a song.,The Gemara asks: And what song did they recite? Rabbi Yoḥa says in the name of Rabbi Meir: They recited the song that follows the verse: “Then sang Moses and the children of Israel this song unto the Lord” (Exodus 15:1). And Rabbi Yoḥa himself says that it was: “And on that day shall you say: Give thanks unto the Lord, proclaim His name, declare His doings among the peoples, make mention that His name is exalted” (Isaiah 12:4).And Rabbi Shimon ben Lakish says that it was an orphaned psalm, i.e. a psalm whose author and the event to which it makes reference are not specified. The psalm begins with: “A Psalm. O sing unto the Lord a new song, for He has done marvelous things; His right hand, and His holy arm, have wrought salvation for Him” (Psalms 98:1). Rabbi Elazar says that it was the psalm beginning with: “The Lord reigns; let the peoples tremble” (Psalms 99:1).Rabbi Shmuel bar Naḥmani says that it was the Psalm beginning: “The Lord reigns; He is clothed in majesty” (Psalms 93:1). Rabbi Yitzḥak Nappaḥa says: They did not recite a verse found in the Bible, but rather, the following song: Sing, sing, acacia; ascend in all your glory; overlaid with golden embroidery, exalted by the book devir of the palace, and magnificent with jewels. The song alludes to the Ark of the Covet, which was made of acacia wood and covered with gold. The expression: Book of the palace, is a reference to the Torah scroll that was placed in the Ark.Rav Ashi teaches this statement of Rabbi Yitzḥak in relation to this verse: “And it came to pass, when the Ark set forward, that Moses said: Rise up, O Lord, and let Your enemies be scattered” (Numbers 10:35). The Gemara asks: What did the Jewish people recite at this juncture? Rabbi Yitzḥak says that they recited: Sing, sing, acacia, ascend in all your glory; overlaid with golden embroidery, exalted by the book of the palace, and magnificent with jewels.§ Apropos the mention of the term devir, the Gemara discusses its etymology. Rav said: On what basis do the Persians call a book sifra by the term devir? They derive it from here: “Now the name of Debir devir beforehand was Kiriath Sefer” (Judges 1:11). Since the name devir was changed to Kiriath Sefer, the Persians referred to a sifra, i.e. a book, as devir.The Gemara examines the etymology of another term coined by the Persians. Rav Ashi said: On what basis do the Persians call a menstruating woman by the term dashtana? It is from here, a verse in which Rachel claims to be a menstruating woman: “For the manner of women is upon me derekh nashim li” (Genesis 31:35). The word dashtana is a shortened form of the phrase derekh nashim.

^17a חברא שקלה לשרגא מקמייהו אמר רחמנא או בטולך או בטולא דבר עשו,למימרא דארומאי מעלו מפרסאי והתני רבי חייא מאי דכתיב (איוב כח, כג) אלהים הבין דרכה והוא ידע את מקומה יודע הקב"ה בישראל שאין יכולין לקבל גזירת ארומיים עמד והגלה אותם לבבל,לא קשיא הא מקמי דניתו חברי לבבל הא לבתר דאתו חברי לבבל:אחד אומר בפני נכתב ושנים אומרים בפנינו נחתם כשר: אמר רבי אמי אמר רבי יוחנן לא שנו אלא שהגט יוצא מתחת יד עד כתיבה דנעשו כשנים על זה וכשנים על זה אבל מתחת ידי עדי חתימה פסול,אלמא קסבר שנים שהביאו גט ממדינת הים צריכין שיאמרו בפנינו נכתב ובפנינו נחתם אמר ליה רבי אסי אלא מעתה רישא דקתני שנים אומרים בפנינו נכתב ואחד אומר בפני נחתם פסול ור\ יהודה מכשיר ואפילו גט יוצא מתחת ידי שניהם פסלי רבנן אמר ליה אין,זימנין אשכחיה דיתיב וקאמר דאפילו גט יוצא מתחת ידי עדי חתימה כשר אלמא קסבר שנים שהביאו גט ממ"ה אין צריכין שיאמרו בפנינו נכתב ובפנינו נחתם,אמר ליה רבי אסי אלא מעתה רישא דקתני שנים אומרים בפנינו נכתב ואחד אומר בפני נחתם פסול ורבי יהודה מכשיר טעמא דאין הגט יוצא מתחת ידי שניהם הא גט יוצא מתחת ידי שניהם מכשרי רבנן,אמר ליה אין והא זמנין לא אמרת לן הכי אמר ליה יתד היא שלא תמוט:מתני׳ נכתב ביום ונחתם ביום בלילה ונחתם בלילה בלילה ונחתם ביום כשר ביום ונחתם בלילה פסול רבי שמעון מכשיר,שהיה רבי שמעון אומר כל הגיטין שנכתבו ביום ונחתמו בלילה פסולין חוץ מגיטי נשים:גמ׳ איתמר מפני מה תיקנו זמן בגיטין רבי יוחנן אמר משום בת אחותו,ריש לקיש אמר משום פירות,ריש לקיש מ"ט לא אמר כרבי יוחנן אמר לך

^17a Persian priest ḥabbara and took the lamp sheragga from before them. It was a Persian holiday on which the Persians prohibited the public from maintaining light outside their temple. Rabba, who was from Eretz Yisrael, said: Merciful One! Let us live either in Your shadow or in the shadow of the descendants of Esau, the Romans.The Gemara asks: Is this to say that the Romans are preferable to the Persians? But didn’t Rabbi Ḥiyya teach: What is the meaning of that which is written: “God understands its way and He knows its place” (Job 28:23)? This means that the Holy One, Blessed be He, knows with regard to the Jewish people that they are unable to accept and live under Roman decrees, and therefore He arose and exiled them to Babylonia. This indicates that living under Babylonian rule is preferable to living under Roman rule.The Gemara explains: This is not difficult, as this interpretation of Rabbi Ḥiyya refers to the period before the Persians reached Babylonia, when life there was very comfortable. That statement of Rabba was issued after the Persians reached Babylonia, when the situation changed and living there became more difficult.§ The mishna taught that if one person says: It was written in my presence, and two say: It was signed in our presence, it is valid. Rabbi Ami says that Rabbi Yoḥa says: They taught that the document is valid only when the bill of divorce is produced by the witness to the writing, i.e. the one who observed the writing is the agent of the bill of divorce, as they become as two witnesses for this act, the writing, and two for that act, the signing. The agent for the bill of divorce is considered like two witnesses when he testifies with regard to the writing. However, if the bill of divorce was produced by the signatory witnesses it is invalid. This is because only one witness, who is not an agent for the bill of divorce, testifies with regard to its writing.The Gemara comments: Apparently, Rabbi Yoḥa holds that two people who brought a bill of divorce from a country overseas are required to say: It was written in our presence and it was signed in our presence, and if they do not state this declaration the bill of divorce is invalid. Rabbi Asi said to Rabbi Ami: If that is so, how do you explain the first clause of the mishna, which teaches: If two people say: It was written in our presence, and one says: It was signed in my presence, then it is invalid, and Rabbi Yehuda deems it valid? But do the Rabbis invalidate the document even when the bill of divorce is produced by both of them? Rabbi Ami said to him: Yes.,The Gemara relates: Another time Rabbi Asi found Rabbi Ami sitting and saying that even if the bill of divorce is produced by the signatory witnesses it is valid. The Gemara notes: Apparently, Rabbi Yoḥa, in whose name Rabbi Ami stated this halakha, holds that in the case of two people who brought a bill of divorce from a country overseas, they are not required to say: It was written in our presence and it was signed in our presence.,Rabbi Asi said to him: However, if that is so, how do you explain the first clause of the mishna, which teaches: If two people say: It was written in our presence, and one says: It was signed in my presence, it is invalid, and Rabbi Yehuda deems it valid? The Gemara elaborates: The reason it is valid is that the bill of divorce is not produced by both of them, from which it may be inferred that if the bill of divorce is produced by both of them the Sages would deem it valid.,Rabbi Ami said to him: Yes. Rabbi Asi replied: But the other time you did not say this to us. You issued a ruling that indicated the opposite conclusion, and when I asked if that was the correct inference you affirmed that my reasoning was correct. Rabbi Ami said to him: What I am now telling you is a spike that will not move; you can rely on this ruling, and I retract my previous statement.was written during the day and signed on the same day; or if it was written at night and signed on that same night; or if it was written at night and signed on the following day, then it is valid. The new calendar day begins at night, so that in all of these cases the writing and the signing were performed on the same date. However, if it was written during the day and signed on that same night, it is invalid, as the writing and the signing were not on the same calendar day. Rabbi Shimon deems the bill of divorce valid.,The mishna explains the ruling of Rabbi Shimon: As Rabbi Shimon would say: All documents that were written during the day and signed at night are invalid because the date recorded in the document is a day prior to the day the document takes effect, except for women’s bills of divorce. Since a bill of divorce is not used to collect money, it is of no concern if the date that appears on it is before the time when it was signed.It was stated that the amora’im disagreed with regard to the following question: For what reason did the Sages institute the writing of a date on bills of divorce? Why must the date be written if this document is not intended to be used to collect money? Rabbi Yoḥa says: Due to the daughter of his sister. The Sages were concerned that a man may claim that his divorce occurred earlier than it actually did. For example, if one was married to his niece, and she committed adultery, he may nevertheless desire to protect her judicial sanction and claim that they were already divorced at the time of her infidelity. In order to prevent this from happening, the Sages instituted an ordice that bills of divorce must be dated.Reish Lakish says: The ordice was instituted due to the produce of her usufruct property. A husband owns the produce of the fields belonging to his wife up to the moment the divorce takes effect. The Sages instituted an ordice that bills of divorce must be dated because she needs to be able to establish the time of the divorce in case the husband sold or consumed the produce of fields that belong to her after the divorce. If there is no date on the bill of divorce, he will be able to claim that the produce was sold or consumed before the divorce took place.The Gemara asks: What is the reason that Reish Lakish did not say in accordance with the opinion of Rabbi Yoḥa? The Gemara answers: Reish Lakish could have said to you:

^41a אחרוסת קאמר מר או אחרדל קאמר מר א"ל למאי נפקא מינה,לדרב כהנא דאמר רב כהנא מחלוקת לתוך החרדל אבל לתוך החרוסת דברי הכל ישרף מיד,א"ל לא שמיע לי כלומר לא סבירא לי,א"ר אשי כוותיה דרב כהנא מסתברא מדאמר שמואל אין הלכה כרבי יוסי מאי לאו צמותי הוא דלא צמית הא חמועי מחמעא,לא דילמא לא מצמת צמית ולא חמוע מחמע:אין מבשלין וכו\: ת"ר (שמות יב, ט) במים אין לי אלא במים שאר משקין מניין,אמרת קל וחומר ומה מים שאין מפיגין טעמן אסורין שאר משקין שמפיגין טעמן לא כ"ש,רבי אומר במים אין לי אלא מים שאר משקין מניין ת"ל (שמות יב, ט) ובשל מבושל מ"מ,מאי בינייהו איכא בינייהו צלי קדר,ורבנן האי בשל מבושל מאי עבדי להו מבעי ליה לכדתניא בשלו ואח"כ צלאו או שצלאו ואח"כ בשלו חייב,בשלמא בשלו ואח"כ צלאו חייב דהא בשליה אלא צלאו ואח"כ בשלו הא צלי אש הוא אמאי,אמר רב כהנא הא מני רבי יוסי היא דתניא יוצאין ברקיק השרוי ובמבושל שלא נימוח דברי ר"מ רבי יוסי אומר יוצאין ברקיק השרוי אבל לא במבושל אע"פ שלא נימוח,עולא אמר אפילו תימא ר"מ שאני הכא דאמר קרא ובשל מבושל מ"מ,ת"ר יכול צלאו כל צורכו יהא חייב ת"ל (שמות יב, ט) אל תאכל ממנו נא ובשל מבושל במים נא ובשל מבושל אמרתי לך ולא שצלאו כל צורכו,היכי דמי אמר רב אשי דשויא חרוכא,תנו רבנן יכול אכל כזית חי יהא חייב תלמוד לומר אל תאכלו ממנו נא ובשל מבושל נא ובשל אמרתי לך ולא חי,יכול יהא מותר תלמוד לומר (שמות יב, ט) כי אם צלי אש היכי דמי נא אמר רב כדאמרי פרסאי אברנים,אמר רב חסדא המבשל בחמי טבריא בשבת פטור פסח שבשלו בחמי טבריא חייב,מאי שנא בשבת דלא דתולדות אש בעינן וליכא פסח נמי לאו תולדות אש הוא,אמר רבא מאי חייב דקתני דקא עבר משום צלי אש,רב חייא בריה דרב נתן מתני לה להא דרב חסדא בהדיא א"ר חסדא המבשל בחמי טבריא בשבת פטור ופסח שבשלו בחמי טבריא חייב שעבר משום צלי אש,אמר רבא אכלו נא

^41a Did the Master say this statement with regard to ḥaroset, or did the Master say it with regard to mustard? He said to him: What is the practical difference whether he was referring to ḥaroset or mustard? Both of these are mentioned together, and the same halakha applies to both.He said to him: There is a difference with regard to that which was stated by Rav Kahana, as Rav Kahana said: The dispute between Rabbi Meir and the Rabbis concerns a case in which flour was added to mustard. However, if flour was added to ḥaroset, everyone agrees that it must be burned immediately. Rav Naḥman bar Yitzḥak was asking Rav Huna, son of Rav Yehuda, whether he disagrees with Rav Kahana and maintains that the Rabbis dispute the halakha in the case of ḥaroset as well.He said to him: I did not hear about this statement; that is to say, I do not hold in accordance with it. I do not distinguish between these two cases, as in my opinion the Rabbis permit one to eat even this ḥaroset.Rav Ashi said: It is reasonable to rule in accordance with the opinion of Rav Kahana, from the fact that Shmuel said that the halakha is not in accordance with the opinion of Rabbi Yosei, who maintains that vinegar will prevent grain from becoming leavened. What, isn’t it correct to infer from here that vinegar added to flour does not shrink the grain and will even leaven it? According to this explanation, food that contains vinegar, e.g. ḥaroset, is likely to be leavened immediately, as claimed by Rav Kahana.The Gemara rejects this interpretation: No, this is no proof, as perhaps Shmuel meant that, according to the opinion of the Rabbis, vinegar will neither cause the wheat to shrink nor leaven it. Consequently, this statement cannot serve as a proof of the opinion of the Rabbis with regard to ḥaroset.The mishna taught that one may not boil the Paschal lamb in liquid. To explain this issue, the Gemara cites a baraita that interprets the verse: “You shall not eat it partially roasted, nor boiled in any way in water, but roasted with fire; its head with its legs, and with the innards in it” (Exodus 12:9). The Sages taught: “In water”; I have derived nothing other than the prohibition against boiling the Paschal lamb in water. From where do I know that it is likewise prohibited to boil it in other liquids?,You said that this can be derived by means of an a fortiori inference: And just as water, which does not temper the taste of the food boiled in it, is prohibited for boiling the Paschal lamb, with regard to other liquids, which do temper the taste of the food boiled in them, is it not all the more so that it is prohibited to boil the Paschal lamb in them?Rabbi Yehuda HaNasi provides a different derivation and says: From the phrase “In water,” I have derived nothing other than the prohibition against boiling the Paschal lamb in water. From where do I learn that it is likewise prohibited to boil it in other liquids? The verse states: “Nor boiled in any way,” which means: In any case, i.e. boiling the Paschal lamb in any type of liquid is prohibited.The Gemara asks: What is the practical difference between these two derivations? The Gemara answers: The practical difference between them is with regard to meat that is roasted in a pot without the addition of any liquid, but is cooked in its own juices. According to Rabbi Yehuda HaNasi, it is prohibited to prepare the Paschal lamb in this manner, as this is considered boiling, whereas the Rabbis maintain that an action is classified as boiling only if one adds liquid to the meat.The Gemara asks: And the Rabbis, with regard to that phrase, “boiled in any way,” what do they do with it? The Gemara answers: It is required for that which was taught in a baraita: If one boiled the Paschal lamb and afterward roasted it, or roasted it and afterward boiled it, he is liable to receive lashes for boiling the Paschal lamb.The Gemara asks: Granted, if one boiled the Paschal lamb and afterward roasted it, he is liable, as he boiled it first and is punished for this act. However, if he roasted it and afterward boiled it, and it is a food that has been roasted by fire, why is he liable?Rav Kahana said: In accordance with whose opinion is this baraita? It is in accordance with the opinion of Rabbi Yosei, who maintains that boiling after roasting nullifies the previous act of roasting. As it was taught in a baraita: One can fulfill his obligation to eat matza with a wafer that has been soaked in water or with a boiled wafer that has not yet dissolved; this is the statement of Rabbi Meir. Rabbi Yosei says: One can fulfill his obligation with a wafer that has been soaked in a cooked dish but not with a boiled wafer, even if it has not dissolved. Evidently, Rabbi Yosei maintains that food that was initially baked and subsequently boiled is no longer categorized as baked, and the same presumably applies to meat that was roasted and then boiled.Ulla said: Even if you say that the halakha with regard to boiled matza is in accordance with the opinion of Rabbi Meir, there is no difficulty, as the cases of matza and the Paschal lamb are dissimilar in this regard. Here, with regard to the Paschal lamb, it is different, as the verse states: “Nor boiled in any way,” which indicates that it is prohibited to boil it in any case. No restriction of this kind is stated with regard to matza.The Sages taught: I might have thought that if one roasted the Paschal lamb fully, he should be liable. Therefore, the verse states: “You shall not eat it partially roasted, nor boiled in any way in water” (Exodus 12:9). This verse teaches that I, God, said to you that the Paschal lamb is prohibited if it is partially roasted or boiled in any way, but not if it is fully roasted. One who roasts the Paschal lamb fully has not violated a prohibition.The Gemara asks: What are the circumstances of this case that render it necessary for a verse to teach that roasting the Paschal lamb fully is not a violation of a prohibition? Rav Ashi said: This is referring to a situation where one burned it. The verse indicates that even one who entirely burns the Paschal lamb does not violate this prohibition.The Sages taught: I might have thought that one who ate an olive-bulk portion of the Paschal sacrifice raw should be liable for violating a prohibition. Therefore, the verse states: “You shall not eat it partially roasted na, nor boiled in any way in water.” This verse teaches that I, God, said to you that it is prohibited to eat the Paschal lamb partially roasted or boiled, but there is no prohibition against eating it raw.,I might have thought that it is permitted to eat it raw ab initio. Therefore, the verse states: “But roasted with fire” (Exodus 12:9). This teaches that the mitzva is to roast the Paschal lamb with fire, ab initio. The Gemara asks: What are the circumstances of cooking that are defined as na, partially roasted? Rav said: As the Persians say: Avarnim, half roasted.Rav Ḥisda said: One who cooks food in the hot springs of Tiberias on Shabbat is exempt. One violates the Shabbat prohibition of cooking only if he uses a fire. In the case of a Paschal lamb that was cooked, i.e. boiled, in the hot springs of Tiberias, one is liable for boiling the offering.The Gemara asks: What is different with regard to Shabbat, that one is not punished for cooking in this manner? The reason is that a fire, or a fire derivative, is required for an act to be defined as cooking on Shabbat, but there is no fire here, as the hot springs are not generated by fire. If so, with regard to the Paschal lamb as well, it is not a fire derivative, and it should not be considered boiling with regard to this prohibition either.Rava said: What is the meaning of the word liable that Rav Ḥisda taught? It means that in doing so one violated the positive mitzva, due to that which is written: “Roasted with fire.” In other words, one who boils the Paschal lamb in the hot springs of Tiberias did not in fact violate the prohibition of boiling the Paschal lamb, but he has also not fulfilled the positive mitzva to roast the offering.Rav Ḥiyya, son of Rav Natan, teaches this interpretation of Rav Ḥisda’s statement explicitly, i.e. that Rav Ḥisda himself said: One who cooks in the hot springs of Tiberias on Shabbat is exempt, and with regard to a Paschal lamb that was cooked in the hot springs of Tiberias, one is liable to receive punishment for this act. In doing so, he violated a positive mitzva, due to that which is written: “Roasted with fire.”,Rava said: One who ate the Paschal lamb partially roasted,

^72a והאידנא הוא דליוה פרסאי אמר ליה אביי לרב יוסף להא גיסא דפרת עד היכא אמר ליה מאי דעתיך משום בירם מייחסי דפומבדיתא מבירם נסבי,אמר רב פפא כמחלוקת ליוחסין כך מחלוקת לענין גיטין ורב יוסף אמר מחלוקת ליוחסין אבל לגיטין דברי הכל עד ארבא תניינא דגישרא,אמר רמי בר אבא חביל ימא תכילתא דבבל שוניא וגוביא תכילתא דחביל ימא רבינא אמר אף ציצורא תניא נמי הכי חנן בן פנחס אומר חביל ימא תכילתא דבבל שוניא וגוביא וציצורא תכילתא דחביל ימא אמר רב פפא והאידנא איערבי בהו כותאי ולא היא איתתא הוא דבעא מינייהו ולא יהבו ליה מאי חביל ימא אמר רב פפא זו פרת דבורסי,ההוא גברא דאמר להו אנא מן שוט מישוט עמד רבי יצחק נפחא על רגליו ואמר שוט מישוט בין הנהרות עומדת וכי בין הנהרות עומדת מאי הוי אמר אביי אמר ר\ חמא בר עוקבא אמר רבי יוסי בר\ חנינא בין הנהרות הרי היא כגולה ליוחסין והיכא קיימא אמר ר\ יוחנן מאיהי דקירא ולעיל והא אמר רבי יוחנן עד מעברתא דגיזמא אמר אביי רצועה נפקא,אמר רב איקא בר אבין אמר רב חננאל אמר רב חלזון ניהוונד הרי היא כגולה ליוחסין א"ל אביי לא תציתו ליה יבמה היא דנפלה ליה התם א"ל אטו דידי היא דרב חננאל היא אזיל שיילוה לרב חננאל אמר להו הכי אמר רב חלזון ניהוונד הרי היא כגולה ליוחסין,ופליגא דר\ אבא בר כהנא דאמר ר\ אבא בר כהנא מאי דכתיב (מלכים ב יח, יא) וינחם בחלח ובחבור נהר גוזן וערי מדי חלח זו חלזון חבור זו הדייב נהר גוזן זו גינזק ערי מדי זו חמדן וחברותיה ואמרי לה זו נהוונד וחברותיה,מאי חברותיה אמר שמואל כרך מושכי חוסקי ורומקי אמר רבי יוחנן וכולם לפסול קסלקא דעתא מושכי היינו מושכני והאמר ר\ חייא בר אבין אמר שמואל מושכני הרי היא כגולה ליוחסין אלא מושכי לחוד ומושכני לחוד,(דניאל ז, ה) ותלת עלעין בפומה בין שיניה אמר רבי יוחנן זו חלזון הדייב ונציבין שפעמים בולעתן ופעמים פולטתן,(דניאל ז, ה) וארו חיוא אחרי תנינא דמיה לדוב תני רב יוסף אלו פרסיים שאוכלין ושותין כדוב ומסורבלין כדוב ומגדלין שער כדוב ואין להם מנוחה כדוב ר\ אמי כי הוה חזי פרסא דרכיב אמר היינו דובא ניידא,א"ל רבי ללוי הראני פרסיים אמר ליה דומים לחיילות של בית דוד הראני חברין דומין למלאכי חבלה הראני ישמעאלים דומין לשעירים של בית הכסא הראני תלמידי חכמים שבבבל דומים למלאכי השרת,כי הוה ניחא נפשיה דרבי אמר הומניא איכא בבבל כולה עמונאי היא מסגריא איכא בבבל כולה דממזירא היא בירקא איכא בבבל שני אחים יש שמחליפים נשותיהם זה לזה בירתא דסטיא איכא בבבל היום סרו מאחרי המקום דאקפי פירא בכוורי בשבתא ואזיל וצדו בהו בשבתא ושמתינהו ר\ אחי ברבי יאשיה ואישתמוד אקרא דאגמא איכא בבבל אדא בר אהבה יש בה

^72a And it is only now that the Persians moved the bridge further up northward. Abaye said to Rav Yosef: Until where does the border extend on this western side of the Euphrates? Rav Yosef said to him: What are you thinking? Why do you ask? Is it due to the town of Biram? Even those of pure lineage who live in Pumbedita marry women from Biram, which demonstrates that the residents of Biram are presumed to have unflawed lineage.Rav Pappa says: Just as there is a dispute between Rav and Shmuel as to the northern border of Babylonia with regard to lineage, so is there a dispute with regard to bills of divorce. An agent bringing a bill of divorce from a country overseas to Eretz Yisrael must state that it was written and signed in his presence. If he brought it from Babylonia, there is no requirement for him to state this. Rav Pappa is teaching that the borders that define Babylonia with regard to this issue are the same as the borders with regard to lineage. And Rav Yosef says: This dispute is with regard to lineage, but with regard to bills of divorce, everyone agrees that it is considered Babylonia up to the second lake of the bridge that Shmuel mentioned.Rami bar Abba said: The province of Ḥaveil Yamma is the glory of Babylonia with regard to lineage; Shunya and Guvya are the glory of Ḥaveil Yamma. Ravina said: The town of Tzitzora is also like Shunya and Guvya. This is also taught in a baraita: Ḥa ben Pineḥas says: Ḥaveil Yamma is the glory of Babylonia; Shunya and Guvya and Tzitzora are the glory of Ḥaveil Yamma. Rav Pappa says: And nowadays, Samaritans have assimilated with them, and their lineage is problematic. The Gemara comments: And that is not so. Rather, one Samaritan requested to marry a woman from them and they would not give her to him, which led to the rumor that Samaritans had assimilated with them. The Gemara asks: What is this region called Ḥaveil Yamma? Rav Pappa said: This is the area near the Euphrates adjacent to Bursi.,The Gemara relates: There was a certain man who said to the Sages: I am from a place called Shot Mishot. Rabbi Yitzḥak Nappaḥa stood on his feet and said: Shot Mishot is located between the Tigris and Euphrates Rivers. The Gemara asks: And if it is located between the rivers, what of it? What halakha is this relevant for? Abaye said that Rabbi Ḥama bar Ukva says that Rabbi Yosei, son of Rabbi Ḥanina, says: The area between the rivers is like the exile, meaning Pumbedita, with regard to lineage. The Gemara inquires: And where is the area between the rivers located for the purpose of this halakha? Rabbi Yoḥa said: From Ihi Dekira and upward, i.e. northward. The Gemara asks: But doesn’t Rabbi Yoḥa say: Until the crossing at Gizma but no further? Abaye said: A strip extends from that region past Ihi Dekira.Rav Ika bar Avin says that Rav Ḥael says that Rav says: Ḥillazon Nihavnad is like the exile with regard to lineage. Abaye said to them: Do not listen to Rav Ika bar Avin about this, as it was a yevama who fell before him from there to perform levirate marriage, and he said that its lineage was unflawed because he wished to marry her. Rav Ika bar Avin said to him: Is that to say that this halakha is mine? It is Rav Ḥael’s, and it is not reasonable to say that I was influenced by my own interests in stating it. They went and asked Rav Ḥael. He said to them: Rav said as follows: Ḥillazon Nihavnad is like the exile with regard to lineage.,The Gemara comments: And this disagrees with the statement of Rabbi Abba bar Kahana, as Rabbi Abba bar Kahana says: What is the meaning of that which is written with regard to the exile of the ten tribes of the kingdom of Israel: “And he put them in Halah, and in Habor, on the river of Gozan, and in the cities of the Medes” (IIKings 18:11)? Halah is Ḥillazon; Habor is Hadyav; the river of Gozan is Ginzak; the cities of the Medes are Ḥamadan and its neighboring towns, and some say: This is Nihavnad and its neighboring towns. Since the ten tribes assimilated with the gentiles, the lineage of Jews from those places is flawed, unlike that which was taught before.The Gemara asks: What are the neighboring towns of Nihavnad? Shmuel said: The city of Mushekhei, Ḥosekei, and Rumekei. Rabbi Yoḥa says: And all of these are the same with regard to flawed lineage. It was assumed that Mushekhei is the same as Mushekanei. The Gemara therefore asks: But doesn’t Rabbi Ḥiyya bar Avin say that Shmuel says: Mushekanei is like the exile with regard to lineage? Rather, it must be that Mushekhei is discrete, and Mushekanei is discrete.,In connection to the aforementioned places, the Gemara analyzes the following verse, describing a vision of a bear-like animal: “And it had three ribs in its mouth between its teeth” (Daniel 7:5). Rabbi Yoḥa says: This is Ḥillazon, Hadyav, and Netzivin, which the Persian government sometimes swallows and sometimes discharges. In other words, control over these places passed from the Persians to the Romans and back again several times.The first part of that verse stated: “And behold a second beast, similar to a bear” (Daniel 7:5). Rav Yosef taught: These are Persians, who eat and drink copious amounts like a bear, and are corpulent like a bear, and grow hair like a bear, and have no rest like a bear, which is constantly on the move from one place to another. When Rabbi Ami saw a Persian riding, he would say: This is a bear on the move.,Rabbi Yehuda HaNasi said to Levi: Show me Persians, i.e. describe a typical Persian to me. Levi said to him: They are similar to the legions of the house of David. Rabbi Yehuda HaNasi said: Show me Ḥabbarin, Persian priests. Levi said to him: They are similar to angels of destruction. Rabbi Yehuda HaNasi said: Show me Ishmaelites. Levi said to him: They are similar to demons of an outhouse. Rabbi Yehuda HaNasi said: Show me Torah scholars of Babylonia. Levi said to him: They are similar to ministering angels.,When Rabbi Yehuda HaNasi was dying, he said prophetically: There is a place called Homanya in Babylonia, and all its people are the sons of Ammon. There is a place called Masgariya in Babylonia, and all its people are mamzerim. There is a place called Bireka in Babylonia, and there are two brothers there who exchange wives with each other, and their children are therefore mamzerim. There is a place called Bireta DeSatya in Babylonia. Today they turned away from the Omnipresent. What did they do? A ditch with fish overflowed, and they went and trapped the fish on Shabbat. Rabbi Aḥai, son of Rabbi Yoshiya, excommunicated them, and they all became apostates. There is a place called Akra DeAgma in Babylonia. There is a man named Adda bar Ahava there.

^98a מלכים יראו וקמו שרים וישתחוו,אמר לו רבי אליעזר והלא כבר נאמר (ירמיהו ד, א) אם תשוב ישראל נאום ה\ אלי תשוב אמר לו רבי יהושע והלא כבר נאמר (דניאל יב, ז) ואשמע את האיש לבוש הבדים אשר ממעל למימי היאור וירם ימינו ושמאלו אל השמים וישבע בחי העולם כי למועד מועדים וחצי וככלות נפץ יד עם קדש תכלינה כל אלה וגו\ ושתק רבי אליעזר,ואמר רבי אבא אין לך קץ מגולה מזה שנאמר (יחזקאל לו, ח) ואתם הרי ישראל ענפכם תתנו ופריכם תשאו לעמי ישראל וגו\ רבי (אליעזר) אומר אף מזה שנאמר (זכריה ח, י) כי לפני הימים (האלה) ההם שכר האדם לא נהיה ושכר הבהמה איננה וליוצא ולבא אין שלום מן הצר,מאי ליוצא ולבא אין שלום מן הצר רב אמר אף תלמידי חכמים שכתוב בהם שלום דכתיב (תהלים קיט, קסה) שלום רב לאהבי תורתך אין שלום מפני צר ושמואל אמר עד שיהיו כל השערים כולן שקולין,אמר רבי חנינא אין בן דוד בא עד שיתבקש דג לחולה ולא ימצא שנאמר (יחזקאל לב, יד) אז אשקיע מימיהם ונהרותם כשמן אוליך וכתב (בתריה) (יחזקאל כט, כא) ביום ההוא אצמיח קרן לבית ישראל,אמר רבי חמא בר חנינא אין בן דוד בא עד שתכלה מלכות הזלה מישראל שנאמר (ישעיהו יח, ה) וכרת הזלזלים במזמרות וכתיב בתריה בעת ההיא יובל שי לה\ צבאות עם ממשך ומורט,אמר זעירי אמר רבי חנינא אין בן דוד בא עד שיכלו גסי הרוח מישראל שנאמר (צפניה ג, יא) כי אז אסיר מקרבך עליזי גאותך וכתיב (צפניה ג, יב) והשארתי בקרבך עם עני ודל וחסו בשם ה\,אמר רבי שמלאי משום רבי אלעזר בר"ש אין בן דוד בא עד שיכלו כל שופטים ושוטרים מישראל שנאמר (ישעיהו א, כה) ואשיבה ידי עליך ואצרוף כבור סיגיך וגו\ ואשיבה שופטיך,אמר עולא אין ירושלים נפדית אלא בצדקה שנאמר (ישעיהו א, כז) ציון במשפט תפדה ושביה בצדקה אמר רב פפא אי בטלי יהירי בטלי אמגושי אי בטלי דייני בטלי גזירפטי אי בטלי יהירי בטלי אמגושי דכתיב (ישעיהו א, כה) ואצרוף כבור סיגיך ואסירה כל בדיליך ואי בטלי דייני בטלי גזירפטי דכתיב (צפניה ג, טו) הסיר ה\ משפטיך פנה אויבך,אמר ר\ יוחנן אם ראית דור שמתמעט והולך חכה לו שנאמר (שמואל ב כב, כח) ואת עם עני תושיע וגו\ אמר רבי יוחנן אם ראית דור שצרות רבות באות עליו כנהר חכה לו שנאמר (ישעיהו נט, יט) כי יבא כנהר צר (ו) רוח ה\ נוססה בו וסמיך ליה ובא לציון גואל,ואמר רבי יוחנן אין בן דוד בא אלא בדור שכולו זכאי או כולו חייב בדור שכולו זכאי דכתיב (ישעיהו ס, כא) ועמך כולם צדיקים לעולם יירשו ארץ בדור שכולו חייב דכתיב (ישעיהו נט, טז) וירא כי אין איש וישתומם כי אין מפגיע וכתיב (ישעיהו מח, יא) למעני אעשה,אמר רבי אלכסנדרי רבי יהושע בן לוי רמי כתיב (ישעיהו ס, כב) בעתה וכתיב אחישנה זכו אחישנה לא זכו בעתה,אמר רבי אלכסנדרי רבי יהושע בן לוי רמי כתיב (דניאל ז, יג) וארו עם ענני שמיא כבר אינש אתה וכתיב (זכריה ט, ט) עני ורוכב על חמור זכו עם ענני שמיא לא זכו עני רוכב על חמור,אמר ליה שבור מלכא לשמואל אמריתו משיח על חמרא אתי אישדר ליה סוסיא ברקא דאית לי אמר ליה מי אית לך בר חיור גווני,ר\ יהושע בן לוי אשכח לאליהו דהוי קיימי אפיתחא דמערתא דרבי שמעון בן יוחאי אמר ליה אתינא לעלמא דאתי אמר ליה אם ירצה אדון הזה אמר רבי יהושע בן לוי שנים ראיתי וקול ג\ שמעתי,אמר ליה אימת אתי משיח אמר ליה זיל שייליה לדידיה והיכא יתיב אפיתחא דקרתא ומאי סימניה יתיב ביני עניי סובלי חלאים וכולן שרו ואסירי בחד זימנא איהו שרי חד ואסיר חד אמר דילמא מבעינא דלא איעכב,אזל לגביה אמר ליה שלום עליך רבי ומורי אמר ליה שלום עליך בר ליואי א"ל לאימת אתי מר א"ל היום אתא לגבי אליהו א"ל מאי אמר לך א"ל שלום עליך בר ליואי א"ל אבטחך לך ולאבוך לעלמא דאתי א"ל שקורי קא שקר בי דאמר לי היום אתינא ולא אתא א"ל הכי אמר לך (תהלים צה, ז) היום אם בקולו תשמעו,שאלו תלמידיו את רבי יוסי בן קיסמא אימתי בן דוד בא אמר מתיירא אני שמא תבקשו ממני אות אמרו לו אין אנו מבקשין ממך אות,א"ל לכשיפול השער הזה ויבנה ויפול ויבנה ויפול ואין מספיקין לבנותו עד שבן דוד בא אמרו לו רבינו תן לנו אות אמר להם ולא כך אמרתם לי שאין אתם מבקשין ממני אות,אמרו לו ואף על פי כן אמר להם אם כך יהפכו מי מערת פמייס לדם ונהפכו לדם,בשעת פטירתו אמר להן העמיקו לי ארוני

^98a Kings shall see and arise, princes shall prostrate themselves, because of the Lord, Who is faithful, and the Holy One of Israel, Who has chosen you” (Isaiah 49:7), indicating that redemption will come independent of repentance?Rabbi Eliezer said to him: But isn’t it already stated: “If you will return, Israel, says the Lord, return to Me” (Jeremiah 4:1), indicating that redemption is contingent upon repentance? Rabbi Yehoshua said to him: But isn’t it already stated: “And I heard the man clothed in linen, who was above the waters of the river, when he lifted up his right hand and his left hand to heaven and swore by the One Who lives forever that it shall be for a period, periods, and a half; when the crushing of the power of the holy people shall have been completed, all these things shall be finished” (Daniel 12:7), indicating that the time for redemption is set and unrelated to repentance? And Rabbi Eliezer was silent, unable to refute the proof from that verse.§ And Rabbi Abba says: You have no more explicit manifestation of the end of days than this following phenomenon, as it is stated: “But you, mountains of Israel, you shall give your branches, and yield your fruit to My people of Israel, for they will soon be coming” (Ezekiel 36:8). When produce will grow in abundance in Eretz Yisrael, it is an indication that the Messiah will be coming soon. Rabbi Eliezer says: You have no greater manifestation of the end of days than this following phenomenon as well, as it is stated: “For before these days there was no hire for man, nor any hire for beast; nor was there peace from the oppressor to him who exits and to him who enters” (Zechariah 8:10). When there are no wages for work and no rent paid for use of one’s animal, that is an indication that the coming of the Messiah is at hand.The Gemara asks: What is the meaning of the phrase: “Nor was there peace from the oppressor to him who exits and to him who enters”? Rav says: It means that even for Torah scholars, with regard to whom the promise of peace is written, as it is written: “Great peace have they who love Your Torah; and there is no obstacle for them” (Psalms 119:165), there will be no peace from the oppressor. And Shmuel says: It means that the Messiah will not come until all the prices are equal.,Rabbi Ḥanina says: The son of David will not come until a fish will be sought for an ill person and will not be found, as it is stated with regard to the downfall of Egypt: “Then I will make their waters clear and cause their rivers to run like oil” (Ezekiel 32:14), meaning that the current in the rivers will come to a virtual standstill. And it is written thereafter: “On that day I will cause the glory of the house of Israel to flourish” (Ezekiel 29:21).Rabbi Ḥama bar Ḥanina says: The son of David will not come until the contemptuous hazalla kingdom of Rome will cease from the Jewish people, as it is stated: “And He shall sever the sprigs hazalzallim with pruning hooks” (Isaiah 18:5). And it is written thereafter: “At that time shall a present be brought to the Lord of hosts, by a people scattered and hairless” (Isaiah 18:7).Ze’eiri says that Rabbi Ḥanina says: The son of David will not come until the arrogant will cease to exist from among the Jewish people, as it is stated: “For then I will remove from your midst your proudly exulting ones” (Zephaniah 3:11), and it is written afterward: “And I will leave in your midst a poor and lowly people, and they shall take refuge in the name of the Lord” (Zephaniah 3:12).Rabbi Simlai says in the name of Rabbi Elazar, son of Rabbi Shimon: The son of David will not come until all the judges and officers will cease to exist from among the Jewish people, and there will be no more autonomous government in Eretz Yisrael, as it is stated: “And I will turn My hand against you and purge away your dross as with lye and take away your base alloy. And I will restore your judges as at the first” (Isaiah 1:25–26).Ulla says: Jerusalem is redeemed only by means of righteousness, as it is stated: “Zion shall be redeemed with justice and those who return to it with righteousness” (Isaiah 1:27). Rav Pappa says: If the arrogant will cease to exist, the Persian sorcerers will cease to exist as well. If the deceitful judges will cease to exist, the royal officers gazirpatei and taskmasters will cease to exist. Rav Pappa elaborates: If the arrogant will cease, the Persian sorcerers will cease, as it is written: “And I will purge away your dross sigayikh as with lye, and I will remove all your alloy bedilayikh.” When the arrogant sigim are purged, the sorcerers, who are separated muvdalim from the fear of God, will also cease. And if the deceitful judges cease to exist, the royal officers and taskmasters will cease to exist, as it is written: “The Lord has removed your judgments; cast out your enemy” (Zephaniah 3:15).Rabbi Yoḥa says: If you saw a generation whose wisdom and Torah study is steadily diminishing, await the coming of the Messiah, as it is stated: “And the afflicted people You will redeem” (IISamuel 22:28). Rabbi Yoḥa says: If you saw a generation whose troubles inundate it like a river, await the coming of the Messiah, as it is stated: “When distress will come like a river that the breath of the Lord drives” (Isaiah 59:19). And juxtaposed to it is the verse: “And a redeemer will come to Zion” (Isaiah 59:20).And Rabbi Yoḥa says: The son of David will come only in a generation that is entirely innocent, in which case they will be deserving of redemption, or in a generation that is entirely guilty, in which case there will be no alternative to redemption. He may come in a generation that is entirely innocent, as it is written: “And your people also shall be all righteous; they shall inherit the land forever” (Isaiah 60:21). He may come in a generation that is entirely guilty, as it is written: “And He saw that there was no man, and was astonished that there was no intercessor; therefore His arm brought salvation to Him, and His righteousness, it sustained Him” (Isaiah 59:16). And it is written: “For My own sake, for My own sake will I do it; for how should it be profaned? And My glory I will not give it to another” (Isaiah 48:11).§ Rabbi Alexandri says: Rabbi Yehoshua ben Levi raises a contradiction in a verse addressing God’s commitment to redeem the Jewish people. In the verse: “I the Lord in its time I will hasten it” (Isaiah 60:22), it is written: “In its time,” indicating that there is a designated time for the redemption, and it is written: “I will hasten it,” indicating that there is no set time for the redemption. Rabbi Alexandri explains: If they merit redemption through repentance and good deeds I will hasten the coming of the Messiah. If they do not merit redemption, the coming of the Messiah will be in its designated time.,Rabbi Alexandri says: Rabbi Yehoshua ben Levi raises a contradiction between two depictions of the coming of the Messiah. It is written: “There came with the clouds of heaven, one like unto a son of man…and there was given him dominion and glory and a kingdom…his dominion is an everlasting dominion” (Daniel 7:13–14). And it is written: “Behold, your king will come to you; he is just and victorious; lowly and riding upon a donkey and upon a colt, the foal of a donkey” (Zechariah 9:9). Rabbi Alexandri explains: If the Jewish people merit redemption, the Messiah will come in a miraculous manner with the clouds of heaven. If they do not merit redemption, the Messiah will come lowly and riding upon a donkey.,King Shapur of Persia said to Shmuel mockingly: You say that the Messiah will come on a donkey; I will send him the riding barka horse that I have. Shmuel said to him: Do you have a horse with one thousand colors bar ḥivar gavanei like the donkey of the Messiah? Certainly his donkey will be miraculous.Rabbi Yehoshua ben Levi found Elijah the prophet, who was standing at the entrance of the burial cave of Rabbi Shimon ben Yoḥai. Rabbi Yehoshua ben Levi said to him: Will I be privileged to come to the World-to-Come? Elijah said to him: If this Master, the Holy One, Blessed be He, will wish it so. Rabbi Yehoshua ben Levi says: Two I saw, Elijah and me, and the voice of three I heard, as the Divine Presence was also there, and it was in reference to Him that Elijah said: If this Master will wish it so.Rabbi Yehoshua ben Levi said to Elijah: When will the Messiah come? Elijah said to him: Go ask him. Rabbi Yehoshua ben Levi asked: And where is he sitting? Elijah said to him: At the entrance of the city of Rome. Rabbi Yehoshua ben Levi asked him: And what is his identifying sign by means of which I can recognize him? Elijah answered: He sits among the poor who suffer from illnesses. And all of them untie their bandages and tie them all at once, but the Messiah unties one bandage and ties one at a time. He says: Perhaps I will be needed to serve to bring about the redemption. Therefore, I will never tie more than one bandage, so that I will not be delayed.,Rabbi Yehoshua ben Levi went to the Messiah. He said to the Messiah: Greetings to you, my rabbi and my teacher. The Messiah said to him: Greetings to you, bar Leva’i. Rabbi Yehoshua ben Levi said to him: When will the Master come? The Messiah said to him: Today. Sometime later, Rabbi Yehoshua ben Levi came to Elijah. Elijah said to him: What did the Messiah say to you? He said to Elijah that the Messiah said: Greetings shalom to you, bar Leva’i. Elijah said to him: He thereby guaranteed that you and your father will enter the World-to-Come, as he greeted you with shalom. Rabbi Yehoshua ben Levi said to Elijah: The Messiah lied to me, as he said to me: I am coming today, and he did not come. Elijah said to him that this is what he said to you: He said that he will come “today, if you will listen to his voice” (Psalms 95:7).§ Rabbi Yosei ben Kisma’s students asked him: When will the son of David come? Rabbi Yosei ben Kisma said: I am hesitant to answer you, lest you request from me a sign to corroborate my statement. They said to him: We are not asking you for a sign.,Rabbi Yosei ben Kisma said to them: You will see when this existing gate of Rome falls and will be rebuilt, and will fall a second time and will be rebuilt, and will fall a third time. And they will not manage to rebuild it until the son of David comes. The students said to him: Our rabbi, give us a sign. Rabbi Yosei ben Kisma said to them: But didn’t you say to me that you are not asking me for a sign?,They said to him: And nevertheless, provide us with a sign. Rabbi Yosei ben Kisma said to them: If it is as I say, the water of the Cave of Pamyas will be transformed into blood. The Gemara relates: And it was transformed into blood.,At the time of his death, Rabbi Yosei ben Kisma said to his students: Place my coffin deep in the ground,

^22.14.3 For he was ridiculed as a Cercops, One of a people living in an island near Sicily, changed by Jupiter into apes; Ov. Metam. xiv. 91, and Suidas, s.v. κέρκωπες. as a dwarf, spreading his narrow shoulders and displaying a billy-goat’s beard, Cf. xxv. 4, 22. taking mighty strides as if he were the brother of Otus and Ephialtes, whose height Homer describes as enormous. Two giants, the Aloidae; cf. Odyss. xi. 307 ff. He was also called by many a slaughterer The victimarius slew the animal that was offered up. instead of high-priest, in jesting allusion to his many offerings; and in fact he was fittingly criticised because for the sake of display he improperly took pleasure in carrying the sacred emblems in place of the priests, and in being attended by a company of women. But although he was indigt for these and similar reasons, he held his peace, kept control of his feelings, and continued to celebrate the festivals.
^25.4.22 The figure and proportion of his body were as follows. He was of medium stature. His hair lay smooth as if it had been combed, his beard was shaggy and trimmed so as to end in a point, his eyes were fine and full of fire, an indication of the acuteness of his mind. His eyebrows were handsome, his nose very straight, his mouth somewhat large with a pendulous lower lip. His neck was thick and somewhat bent, his shoulders large and broad. Moreover, right from top to toe he was a man of straight well-proportioned bodily frame and as a result was strong and a good runner.

NA>

NA>