1. Hebrew Bible, Numbers, 15.22-15.31 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •prayer, of forgiveness for enemies Found in books: Boustan Janssen and Roetzel (2010) 126| 15.22. "וְכִי תִשְׁגּוּ וְלֹא תַעֲשׂוּ אֵת כָּל־הַמִּצְוֺת הָאֵלֶּה אֲשֶׁר־דִּבֶּר יְהוָה אֶל־מֹשֶׁה׃", 15.23. "אֵת כָּל־אֲשֶׁר צִוָּה יְהוָה אֲלֵיכֶם בְּיַד־מֹשֶׁה מִן־הַיּוֹם אֲשֶׁר צִוָּה יְהוָה וָהָלְאָה לְדֹרֹתֵיכֶם׃", 15.24. "וְהָיָה אִם מֵעֵינֵי הָעֵדָה נֶעֶשְׂתָה לִשְׁגָגָה וְעָשׂוּ כָל־הָעֵדָה פַּר בֶּן־בָּקָר אֶחָד לְעֹלָה לְרֵיחַ נִיחֹחַ לַיהוָה וּמִנְחָתוֹ וְנִסְכּוֹ כַּמִּשְׁפָּט וּשְׂעִיר־עִזִּים אֶחָד לְחַטָּת׃", 15.25. "וְכִפֶּר הַכֹּהֵן עַל־כָּל־עֲדַת בְּנֵי יִשְׂרָאֵל וְנִסְלַח לָהֶם כִּי־שְׁגָגָה הִוא וְהֵם הֵבִיאוּ אֶת־קָרְבָּנָם אִשֶּׁה לַיהוָה וְחַטָּאתָם לִפְנֵי יְהוָה עַל־שִׁגְגָתָם׃", 15.26. "וְנִסְלַח לְכָל־עֲדַת בְּנֵי יִשְׂרָאֵל וְלַגֵּר הַגָּר בְּתוֹכָם כִּי לְכָל־הָעָם בִּשְׁגָגָה׃", 15.27. "וְאִם־נֶפֶשׁ אַחַת תֶּחֱטָא בִשְׁגָגָה וְהִקְרִיבָה עֵז בַּת־שְׁנָתָהּ לְחַטָּאת׃", 15.28. "וְכִפֶּר הַכֹּהֵן עַל־הַנֶּפֶשׁ הַשֹּׁגֶגֶת בְּחֶטְאָה בִשְׁגָגָה לִפְנֵי יְהוָה לְכַפֵּר עָלָיו וְנִסְלַח לוֹ׃", 15.29. "הָאֶזְרָח בִּבְנֵי יִשְׂרָאֵל וְלַגֵּר הַגָּר בְּתוֹכָם תּוֹרָה אַחַת יִהְיֶה לָכֶם לָעֹשֶׂה בִּשְׁגָגָה׃", 15.31. "כִּי דְבַר־יְהוָה בָּזָה וְאֶת־מִצְוָתוֹ הֵפַר הִכָּרֵת תִּכָּרֵת הַנֶּפֶשׁ הַהִוא עֲוֺנָה בָהּ׃", | 15.22. "And when ye shall err, and not observe all these commandments, which the LORD hath spoken unto Moses,", 15.23. "even all that the LORD hath commanded you by the hand of Moses, from the day that the LORD gave commandment, and onward throughout your generations;", 15.24. "then it shall be, if it be done in error by the congregation, it being hid from their eyes, that all the congregation shall offer one young bullock for a burnt-offering, for a sweet savour unto the LORD—with the meal-offering thereof, and the drink-offering thereof, according to the ordice—and one he-goat for a sin-offering.", 15.25. "And the priest shall make atonement for all the congregation of the children of Israel, and they shall be forgiven; for it was an error, and they have brought their offering, an offering made by fire unto the LORD, and their sin-offering before the LORD, for their error.", 15.26. "And all the congregation of the children of Israel shall be forgiven, and the stranger that sojourneth among them; for in respect of all the people it was done in error.", 15.27. "And if one person sin through error, then he shall offer a she-goat of the first year for a sin-offering.", 15.28. "And the priest shall make atonement for the soul that erreth, when he sinneth through error, before the LORD, to make atonement for him; and he shall be forgiven,", 15.29. "both he that is home-born among the children of Israel, and the stranger that sojourneth among them: ye shall have one law for him that doeth aught in error.", 15.30. "But the soul that doeth aught with a high hand, whether he be home-born or a stranger, the same blasphemeth the LORD; and that soul shall be cut off from among his people.", 15.31. "Because he hath despised the word of the LORD, and hath broken His commandment; that soul shall utterly be cut off, his iniquity shall be upon him.", |
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| 2. Hebrew Bible, Leviticus, 4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •prayer, of forgiveness for enemies Found in books: Boustan Janssen and Roetzel (2010) 126 |
| 3. Hebrew Bible, Genesis, 17 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •forgiveness prayer objects of Found in books: Matthews (2010) 104 |
| 4. Hebrew Bible, Exodus, 32 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •forgiveness prayer objects of Found in books: Matthews (2010) 104 |
5. Hebrew Bible, 1 Samuel, 12.19 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •forgiveness prayer objects of Found in books: Matthews (2010) 104| 12.19. "וַיֹּאמְרוּ כָל־הָעָם אֶל־שְׁמוּאֵל הִתְפַּלֵּל בְּעַד־עֲבָדֶיךָ אֶל־יְהוָה אֱלֹהֶיךָ וְאַל־נָמוּת כִּי־יָסַפְנוּ עַל־כָּל־חַטֹּאתֵינוּ רָעָה לִשְׁאֹל לָנוּ מֶלֶךְ׃", | 12.19. "And all the people said to Shemu᾽el, Pray for thy servants to the Lord thy God, that we die not: for we have added to all our sins this evil, to ask for a king for ourselves.", |
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6. Hebrew Bible, Isaiah, 22.37, 53.7, 53.12 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel (2010) 127, 128, 130, 136| 53.7. "נִגַּשׂ וְהוּא נַעֲנֶה וְלֹא יִפְתַּח־פִּיו כַּשֶּׂה לַטֶּבַח יוּבָל וּכְרָחֵל לִפְנֵי גֹזְזֶיהָ נֶאֱלָמָה וְלֹא יִפְתַּח פִּיו׃", 53.12. "לָכֵן אֲחַלֶּק־לוֹ בָרַבִּים וְאֶת־עֲצוּמִים יְחַלֵּק שָׁלָל תַּחַת אֲשֶׁר הֶעֱרָה לַמָּוֶת נַפְשׁוֹ וְאֶת־פֹּשְׁעִים נִמְנָה וְהוּא חֵטְא־רַבִּים נָשָׂא וְלַפֹּשְׁעִים יַפְגִּיעַ׃", | 53.7. "He was oppressed, though he humbled himself And opened not his mouth; As a lamb that is led to the slaughter, And as a sheep that before her shearers is dumb; Yea, he opened not his mouth.", 53.12. "Therefore will I divide him a portion among the great, And he shall divide the spoil with the mighty; Because he bared his soul unto death, And was numbered with the transgressors; Yet he bore the sin of many, And made intercession for the transgressors.", |
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7. Hebrew Bible, 2 Chronicles, 24.17-24.25 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •prayer, of forgiveness for enemies Found in books: Boustan Janssen and Roetzel (2010) 130, 131| 24.17. "וְאַחֲרֵי מוֹת יְהוֹיָדָע בָּאוּ שָׂרֵי יְהוּדָה וַיִּשְׁתַּחֲווּ לַמֶּלֶךְ אָז שָׁמַע הַמֶּלֶךְ אֲלֵיהֶם׃", 24.18. "וַיַּעַזְבוּ אֶת־בֵּית יְהוָה אֱלֹהֵי אֲבוֹתֵיהֶם וַיַּעַבְדוּ אֶת־הָאֲשֵׁרִים וְאֶת־הָעֲצַבִּים וַיְהִי־קֶצֶף עַל־יְהוּדָה וִירוּשָׁלִַם בְּאַשְׁמָתָם זֹאת׃", 24.19. "וַיִּשְׁלַח בָּהֶם נְבִאִים לַהֲשִׁיבָם אֶל־יְהוָה וַיָּעִידוּ בָם וְלֹא הֶאֱזִינוּ׃", 24.21. "וַיִּקְשְׁרוּ עָלָיו וַיִּרְגְּמֻהוּ אֶבֶן בְּמִצְוַת הַמֶּלֶךְ בַּחֲצַר בֵּית יְהוָה׃", 24.22. "וְלֹא־זָכַר יוֹאָשׁ הַמֶּלֶךְ הַחֶסֶד אֲשֶׁר עָשָׂה יְהוֹיָדָע אָבִיו עִמּוֹ וַיַּהֲרֹג אֶת־בְּנוֹ וּכְמוֹתוֹ אָמַר יֵרֶא יְהוָה וְיִדְרֹשׁ׃", 24.23. "וַיְהִי לִתְקוּפַת הַשָּׁנָה עָלָה עָלָיו חֵיל אֲרָם וַיָּבֹאוּ אֶל־יְהוּדָה וִירוּשָׁלִַם וַיַּשְׁחִיתוּ אֶת־כָּל־שָׂרֵי הָעָם מֵעָם וְכָל־שְׁלָלָם שִׁלְּחוּ לְמֶלֶךְ דַּרְמָשֶׂק׃", 24.24. "כִּי בְמִצְעַר אֲנָשִׁים בָּאוּ חֵיל אֲרָם וַיהוָה נָתַן בְּיָדָם חַיִל לָרֹב מְאֹד כִּי עָזְבוּ אֶת־יְהוָה אֱלֹהֵי אֲבוֹתֵיהֶם וְאֶת־יוֹאָשׁ עָשׂוּ שְׁפָטִים׃", 24.25. "וּבְלֶכְתָּם מִמֶּנּוּ כִּי־עָזְבוּ אֹתוֹ במחליים [בְּמַחֲלוּיִם] רַבִּים הִתְקַשְּׁרוּ עָלָיו עֲבָדָיו בִּדְמֵי בְּנֵי יְהוֹיָדָע הַכֹּהֵן וַיַּהַרְגֻהוּ עַל־מִטָּתוֹ וַיָּמֹת וַיִּקְבְּרֻהוּ בְּעִיר דָּוִיד וְלֹא קְבָרֻהוּ בְּקִבְרוֹת הַמְּלָכִים׃", | 24.17. "Now after the death of Jehoiada came the princes of Judah, and prostrated themselves before the king. Then the king hearkened unto them.", 24.18. "And they forsook the house of the LORD, the God of their fathers, and served the Asherim and the idols; and wrath came upon Judah and Jerusalem for this their guiltiness.", 24.19. "Yet He sent prophets to them, to bring them back unto the LORD; and they admonished them, but they would not give ear.", 24.20. "And the spirit of God clothed Zechariah the son of Jehoiada the priest; and he stood above the people, and said unto them: ‘Thus saith God: Why transgress ye the commandments of the LORD, that ye cannot prosper? because ye have forsaken the LORD, He hath also forsaken you.’", 24.21. "And they conspired against him, and stoned him with stones at the commandment of the king in the court of the house of the LORD.", 24.22. "Thus Joash the king remembered not the kindness which Jehoiada his father had done to him, but slew his son. And when he died, he said: ‘The LORD look upon it, and require it.’", 24.23. "And it came to pass, when the year was come about, that the army of the Arameans came up against him; and they came to Judah and Jerusalem, and destroyed all the princes of the people from among the people, and sent all the spoil of them unto the king of Damascus.", 24.24. "For the army of the Arameans came with a small company of men; and the LORD delivered a very great host into their hand, because they had forsaken the LORD, the God of their fathers. So they executed judgment upon Joash.", 24.25. "And when they were departed from him—for they left him in great diseases—his own servants conspired against him for the blood of the sons of Jehoiada the priest, and slew him on his bed, and he died; and they buried him in the city of David, but they buried him not in the sepulchres of the kings.", |
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8. Septuagint, 2 Maccabees, 7.6, 7.14, 7.19, 7.31-7.36 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •prayer, of forgiveness for enemies Found in books: Boustan Janssen and Roetzel (2010) 130 | 7.6. The Lord God is watching over us and in truth has compassion on us, as Moses declared in his song which bore witness against the people to their faces, when he said, `And he will have compassion on his servants.'' 7.14. And when he was near death, he said, 'One cannot but choose to die at the hands of men and to cherish the hope that God gives of being raised again by him. But for you there will be no resurrection to life!' 7.19. But do not think that you will go unpunished for having tried to fight against God!' 7.31. But you, who have contrived all sorts of evil against the Hebrews, will certainly not escape the hands of God.' 7.32. For we are suffering because of our own sins." 7.33. And if our living Lord is angry for a little while, to rebuke and discipline us, he will again be reconciled with his own servants.' 7.34. But you, unholy wretch, you most defiled of all men, do not be elated in vain and puffed up by uncertain hopes, when you raise your hand against the children of heaven.' 7.35. You have not yet escaped the judgment of the almighty, all-seeing God.' 7.36. For our brothers after enduring a brief suffering have drunk of everflowing life under God's covet; but you, by the judgment of God, will receive just punishment for your arrogance.' |
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9. Septuagint, Wisdom of Solomon, 1.16-3.9, 2, 2.19, 2.20, 3, 3.10, 3.11, 3.12, 3.13, 3.14, 3.15, 3.16, 3.17, 3.18, 3.19 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel (2010) 127, 128, 129 | 2.19. Let us test him with insult and torture,that we may find out how gentle he is,and make trial of his forbearance. |
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10. New Testament, 1 Timothy, 1.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •enemies, clemency toward ones, prayer of forgiveness for ones •prayer, of forgiveness for enemies Found in books: Boustan Janssen and Roetzel (2010) 137| 1.7. θέλοντες εἶναι νομοδιδάσκαλοι, μὴ νοοῦντες μήτε ἃ λέγουσιν μήτε περὶ τίνων διαβεβαιοῦνται. | 1.7. desiring to be teachers of the law, though they understand neither what they say, nor about what they strongly affirm. |
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11. Polycarp of Smyrna, Letter To The Philippians, 12.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •enemies, clemency toward ones, prayer of forgiveness for ones •prayer, of forgiveness for enemies Found in books: Boustan Janssen and Roetzel (2010) 139| 12.3. προ ομνιβυς σανξτις I Tim. 2, 1. 2 Mt. 5, 44; Luke 6, 27 Phil. 8, 18 Joh. 15, 16; 1 Tim. 4, 15 James 1, 4 ορατε. ορατε ετιαμ προ ρεγιβυς ετ ποτεστατιβυς ετ πρινξιπιβυς ατ#3υε προ περσε#3υεντιβυς ετ οδιεντιβυς ϝος ετ προ ινιμιξις ξρυξις, υτ φρυξτυς ϝεστερ μανιφεστυς σιτ ιν ομνιβυς, υτ σιτις ιν ιλλο περφεξτι. | 12.3. |
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12. New Testament, Acts, 3.14, 3.15, 3.16, 3.17, 7.6, 7.51, 7.52, 7.56, 7.58-8.1, 7.59, 13.27, 17.30, 17.31, 22.19, 2018-06-0800:00:00 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel (2010) 117, 121, 138| 7.6. ἐλάλησεν δὲ οὕτως ὁ θεὸς ὅτιἔσται τὸ σπέρμα αὐτοῦ πάροικον ἐν γῇ ἀλλοτρίᾳ, καὶ δουλώσουσιν αὐτὸ καὶ κακώσουσιν ἔτη τετρακόσια· | 7.6. God spoke in this way: that his seed would live as aliens in a strange land, and that they would be enslaved and mistreated for four hundred years. |
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13. New Testament, Matthew, 5.38-5.48, 26.39 (1st cent. CE - 1st cent. CE) Tagged with subjects: •enemies, clemency toward ones, prayer of forgiveness for ones •prayer, of forgiveness for enemies Found in books: Boustan Janssen and Roetzel (2010) 133, 137| 5.38. Ἠκούσατε ὅτι ἐρρέθη Ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ καὶ ὀδόντα ἀντὶ ὀδόντος. 5.39. Ἐγὼ δὲ λέγω ὑμῖν μὴ ἀντιστῆναι τῷ πονηρῷ· ἀλλʼ ὅστις σε ῥαπίζει εἰς τὴν δεξιὰν σιαγόνα [σου], στρέψον αὐτῷ καὶ τὴν ἄλλην· 5.40. καὶ τῷ θέλοντί σοι κριθῆναι καὶ τὸν χιτῶνά σου λαβεῖν, ἄφες αὐτῷ καὶ τὸ ἱμάτιον· 5.41. καὶ ὅστις σε ἀγγαρεύσει μίλιον ἕν, ὕπαγε μετʼ αὐτοῦ δύο. 5.42. τῷ αἰτοῦντί σε δός, καὶ τὸν θέλοντα ἀπὸ σοῦ δανίσασθαι μὴ ἀποστραφῇς. 5.43. Ἠκούσατε ὅτι ἐρρέθη Ἀγαπήσεις τὸν πλησίον σου καὶ μισήσεις τὸν ἐχθρόν σου. 5.44. Ἐγὼ δὲ λέγω ὑμῖν, ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς· 5.45. ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς, ὅτι τὸν ἥλιον αὐτοῦ ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους. 5.46. ἐὰν γὰρ ἀγαπήσητε τοὺς ἀγαπῶντας ὑμᾶς, τίνα μισθὸν ἔχετε; οὐχὶ καὶ οἱ τελῶναι τὸ αὐτὸ ποιοῦσιν; 5.47. καὶ ἐὰν ἀσπάσησθε τοὺς ἀδελφοὺς ὑμῶν μόνον, τί περισσὸν ποιεῖτε; οὐχὶ καὶ οἱ ἐθνικοὶ τὸ αὐτὸ ποιοῦσιν; 5.48. Ἔσεσθε οὖν ὑμεῖς τέλειοι ὡς ὁ πατὴρ ὑμῶν ὁ οὐράνιος τέλειός ἐστιν. 26.39. καὶ προελθὼν μικρὸν ἔπεσεν ἐπὶ πρόσωπον αὐτοῦ προσευχόμενος καὶ λέγων Πάτερ μου, εἰ δυνατόν ἐστιν, παρελθάτω ἀπʼ ἐμοῦ τὸ ποτήριον τοῦτο· πλὴν οὐχ ὡς ἐγὼ θέλω ἀλλʼ ὡς σύ. | 5.38. "You have heard that it was said, 'An eye for an eye, and a tooth for a tooth.' 5.39. But I tell you, don't resist him who is evil; but whoever strikes you on your right cheek, turn to him the other also. 5.40. If anyone sues you to take away your coat, let him have your cloak also. 5.41. Whoever compels you to go one mile, go with him two. 5.42. Give to him who asks you, and don't turn away him who desires to borrow from you. 5.43. "You have heard that it was said, 'You shall love your neighbor, and hate your enemy.' 5.44. But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you, 5.45. that you may be sons of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust. 5.46. For if you love those who love you, what reward do you have? Don't even the tax collectors do the same? 5.47. If you only greet your friends, what more do you do than others? Don't even the tax collectors do the same? 5.48. Therefore you shall be perfect, just as your Father in heaven is perfect. 26.39. He went forward a little, fell on his face, and prayed, saying, "My Father, if it is possible, let this cup pass away from me; nevertheless, not what I desire, but what you desire." |
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14. New Testament, Luke, 6.29-6.36, 7.55, 11.47-11.50, 12.10-12.12, 22.69, 23.13, 23.33-23.34, 23.41-23.43, 23.46 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel (2010) 120, 121, 122, 123, 124, 125, 128, 131, 132, 133, 135, 138, 139, 142; Matthews (2010) 104| 6.29. τῷ τύπτοντί σε ἐπὶ τὴν σιαγόνα πάρεχε καὶ τὴν ἄλλην, καὶ ἀπὸ τοῦ αἴροντός σου τὸ ἱμάτιον καὶ τὸν χιτῶνα μὴ κωλύσῃς. 6.30. παντὶ αἰτοῦντί σε δίδου, καὶ ἀπὸ τοῦ αἴροντος τὰ σὰ μὴ ἀπαίτει. 6.31. καὶ καθὼς θέλετε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι, ποιεῖτε αὐτοῖς ὁμοίως. 6.32. καὶ εἰ ἀγαπᾶτε τοὺς ἀγαπῶντας ὑμᾶς, ποία ὑμῖν χάρις ἐστίν; καὶ γὰρ οἱ ἁμαρτωλοὶ τοὺς ἀγαπῶντας αὐτοὺς ἀγαπῶσιν. 6.33. καὶ [γὰρ] ἐὰν ἀγαθοποιῆτε τοὺς ἀγαθοποιοῦντας ὑμᾶς, ποία ὑμῖν χάρις ἐστίν; καὶ οἱ ἁμαρτωλοὶ τὸ αὐτὸ ποιοῦσιν. 6.34. καὶ ἐὰν δανίσητε παρʼ ὧν ἐλπίζετε λαβεῖν, ποία ὑμῖν χάρις [ἐστίν]; καὶ ἁμαρτωλοὶ ἁμαρτωλοῖς δανίζουσιν ἵνα ἀπολάβωσιν τὰ ἴσα. 6.35. πλὴν ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ ἀγαθοποιεῖτε καὶ δανίζετε μηδὲν ἀπελπίζοντες· καὶ ἔσται ὁ μισθὸς ὑμῶν πολύς, καὶ ἔσεσθε υἱοὶ Ὑψίστου, ὅτι αὐτὸς χρηστός ἐστιν ἐπὶ τοὺς ἀχαρίστους καὶ πονηρούς. 6.36. Γίνεσθε οἰκτίρμονες καθὼς ὁ πατὴρ ὑμῶν οἰκτίρμων ἐστίν· 11.47. οὐαὶ ὑμῖν, ὅτι οἰκοδομεῖτε τὰ μνημεῖα τῶν προφητῶν οἱ δὲ πατέρες ὑμῶν ἀπέκτειναν αὐτούς. 11.48. ἄρα μάρτυρές ἐστε καὶ συνευδοκεῖτε τοῖς ἔργοις τῶν πατέρων ὑμῶν, ὅτι αὐτοὶ μὲν ἀπέκτειναν αὐτοὺς ὑμεῖς δὲ οἰκοδομεῖτε. 11.49. διὰ τοῦτο καὶ ἡ σοφία τοῦ θεοῦ εἶπεν Ἀποστελῶ εἰς αὐτοὺς προφήτας καὶ ἀποστόλους, καὶ ἐξ αὐτῶν ἀποκτενοῦσιν καὶ διώξουσιν, 11.50. ἵνα ἐκζητηθῇ τὸ αἷμα πάντων τῶν προφητῶν τὸ ἐκκεχυμένον ἀπὸ καταβολῆς κόσμου ἀπὸ τῆς γενεᾶς ταύτης, 12.10. Καὶ πᾶς ὃς ἐρεῖ λόγον εἰς τὸν υἱὸν τοῦ ἀνθρώπου, ἀφεθήσεται αὐτῷ· τῷ δὲ εἰς τὸ ἅγιον πνεῦμα βλασφημήσαντι οὐκ ἀφεθήσεται. 12.11. Ὅταν δὲ εἰσφέρωσιν ὑμᾶς ἐπὶ τὰς συναγωγὰς καὶ τὰς ἀρχὰς καὶ τὰς ἐξουσίας, μὴ μεριμνήσητε πῶς [ἢ τί] ἀπολογήσησθε ἢ τί εἴπητε· 12.12. τὸ γὰρ ἅγιον πνεῦμα διδάξει ὑμᾶς ἐν αὐτῇ τῇ ὥρᾳ ἃ δεῖ εἰπεῖν. 22.69. ἀπὸ τοῦ νῦν δὲ ἔσται ὁ υἱὸς τοῦ ἀνθρώπου καθήμενος ἐκ δεξιῶν τῆς δυνάμεως τοῦ θεοῦ. 23.13. Πειλᾶτος δὲ συνκαλεσάμενος τοὺς ἀρχιερεῖς καὶ τοὺς ἄρχοντας καὶ τὸν λαὸν 23.33. Καὶ ὅτε ἦλθαν ἐπὶ τὸν τόπον τὸν καλούμενον Κρανίον, ἐκεῖ ἐσταύρωσαν αὐτὸν καὶ τοὺς κακούργους, ὃν μὲν ἐκ δεξιῶν ὃν δὲ ἐξ ἀριστερῶν. 23.34. ⟦ὁ δὲ Ἰησοῦς ἔλεγεν Πάτερ, ἄφες αὐτοῖς, οὐ γὰρ οἴδασιν τί ποιοῦσιν.⟧ διαμεριζόμενοι δὲ τὰ ἱμάτια αὐτοῦ ἔβαλον κλῆρον. 23.41. ἄξια γὰρ ὧν ἐπράξαμεν ἀπολαμβάνομεν· οὗτος δὲ οὐδὲν ἄτοπον ἔπραξεν. 23.42. καὶ ἔλεγεν Ἰησοῦ, μνήσθητί μου ὅταν ἔλθῃς εἰς τὴν βασιλείαν σου. 23.43. καὶ εἶπεν αὐτῷ Ἀμήν σοι λέγω, σήμερον μετʼ ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ. 23.46. καὶ φωνήσας φωνῇ μεγάλῃ ὁ Ἰησοῦς εἶπεν Πάτερ, εἰς χεῖράς σου παρατίθεμαι τὸ πνεῦμά μου· τοῦτο δὲ εἰπὼν ἐξέπνευσεν. | 6.29. To him who strikes you on the cheek, offer also the other; and from him who takes away your cloak, don't withhold your coat also. 6.30. Give to everyone who asks you, and don't ask him who takes away your goods to give them back again. 6.31. "As you would like people to do to you, do exactly so to them. 6.32. If you love those who love you, what credit is that to you? For even sinners love those who love them. 6.33. If you do good to those who do good to you, what credit is that to you? For even sinners do the same. 6.34. If you lend to those from whom you hope to receive, what credit is that to you? Even sinners lend to sinners, to receive back as much. 6.35. But love your enemies, and do good, and lend, expecting nothing back; and your reward will be great, and you will be sons of the Most High; for he is kind toward the unthankful and evil. 6.36. Therefore be merciful, Even as your Father is also merciful. 11.47. Woe to you! For you build the tombs of the prophets, and your fathers killed them. 11.48. So you testify and consent to the works of your fathers. For they killed them, and you build their tombs. 11.49. Therefore also the wisdom of God said, 'I will send to them prophets and apostles; and some of them they will kill and persecute, 11.50. that the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation; 12.10. Everyone who speaks a word against the Son of Man will be forgiven, but those who blaspheme against the Holy Spirit will not be forgiven. 12.11. When they bring you before the synagogues, the rulers, and the authorities, don't be anxious how or what you will answer, or what you will say; 12.12. for the Holy Spirit will teach you in that same hour what you must say." 22.69. From now on, the Son of Man will be seated at the right hand of the power of God." 23.13. Pilate called together the chief priests and the rulers and the people, 23.33. When they came to the place that is called The Skull, they crucified him there with the criminals, one on the right and the other on the left. 23.34. Jesus said, "Father, forgive them, for they don't know what they are doing."Dividing his garments among them, they cast lots. 23.41. And we indeed justly, for we receive the due reward for our deeds, but this man has done nothing wrong." 23.42. He said to Jesus, "Lord, remember me when you come into your kingdom." 23.43. Jesus said to him, "Assuredly I tell you, today you will be with me in Paradise." 23.46. Jesus, crying with a loud voice, said, "Father, into your hands I commit my spirit!" Having said this, he breathed his last. |
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| 15. Seneca The Younger, De Clementia, 1.21.1, 2.3.1, 2.6.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •prayer, of forgiveness for enemies •forgiveness prayer objects of Found in books: Boustan Janssen and Roetzel (2010) 141; Matthews (2010) 184 |
16. Josephus Flavius, Jewish Antiquities, 9.169 (1st cent. CE - 1st cent. CE) Tagged with subjects: •prayer, of forgiveness for enemies Found in books: Boustan Janssen and Roetzel (2010) 130 | 9.169. for when God had appointed him to prophesy, he stood in the midst of the multitude, and gave this counsel to them and to the king: That they should act righteously; and foretold to them, that if they would not hearken to his admonitions, they should suffer a heavy punishment. But as Zechariah was ready to die, he appealed to God as a witness of what he suffered for the good counsel he had given them, and how he perished after a most severe and violent manner for the good deeds his father had done to Jehoash. |
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17. New Testament, Romans, 12.2, 12.17-12.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Boustan Janssen and Roetzel (2010) 135| 12.2. καὶ μὴ συνσχηματίζεσθε τῷ αἰῶνι τούτῳ, ἀλλὰ μεταμορφοῦσθε τῇ ἀνακαινώσει τοῦ νοός, εἰς τὸ δοκιμάζειν ὑμᾶς τί τὸ θέλημα τοῦ θεοῦ, τὸ ἀγαθὸν καὶ εὐάρεστον καὶ τέλειον. 12.17. μηδενὶ κακὸν ἀντὶ κακοῦ ἀποδιδόντες·προνοούμενοι καλὰ ἐνώπιονπάντωνἀνθρώπων· 12.18. εἰ δυνατόν, τὸ ἐξ ὑμῶν μετὰ πάντων ἀνθρώπων εἰρηνεύοντες· 12.19. μὴ ἑαυτοὺς ἐκδικοῦντες, ἀγαπητοί, ἀλλὰ δότε τόπον τῇ ὀργῇ, γέγραπται γάρἘμοὶ ἐκδίκησις,ἐγὼἀνταποδώσω,λέγει Κύριος. 12.20. ἀλλὰ ἐὰν πεινᾷ ὁ ἐχθρός σου, ψώμιζε αὐτόν· ἐὰν διψᾷ, πότιζε αὐτόν· τοῦτο γὰρ ποιῶν ἄνθρακας πυρὸς σωρεύσεις ἐπὶ τὴν κεφαλὴν αὐτοῦ. 12.21. μὴ νικῶ ὑπὸ τοῦ κακοῦ, ἀλλὰ νίκα ἐν τῷ ἀγαθῷ τὸ κακόν. | 12.2. Don't be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what is the good and acceptable and perfect will of God. 12.17. Repay no one evil for evil. Respect what is honorable in the sight of all men. 12.18. If it is possible, as much as it is up to you, be at peace with all men. 12.19. Don't seek revenge yourselves, beloved, but give place to God's wrath. For it is written, "Vengeance belongs to me; I will repay, says the Lord." 12.20. Therefore "If your enemy is hungry, feed him. If he is thirsty, give him a drink. For in doing so, you will heap coals of fire on his head." 12.21. Don't be overcome by evil, but overcome evil with good. |
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18. Anon., The Acts of John, 81 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •forgiveness prayer objects of Found in books: Matthews (2010) 184 | 81. And when she had clothed herself, she turned and saw Fortunatus lying, and said unto John: Father, let this man also rise, even if he did assay to become my betrayer. But Callimachus, when he heard her say that, said: Do not, I beseech thee, Drusiana, for the voice which I heard took no thought of him, but declared concerning thee only, and I saw and believed: for if he had been good, perchance God would have had mercy on him also and would have raised him by means of the blessed John: he knew therefore that the man was come to a bad end [Lat. he judged him worthy to die whom he did not declare worthy to rise again]. And John said to him: We have not learned, my child, to render evil for evil: for God, though we have done much ill and no good toward him, hath not given retribution unto us, but repentance, and though we were ignorant of his name he did not neglect us but had mercy on us, and when we blasphemed him, he did not punish but pitied us, and when we disbelieved him he bore us no grudge, and when we persecuted his brethren he did not recompense us evil but put into our minds repentance and abstinence from evil, and exhorted us to come unto him, as he hath thee also, my son Callimachus, and not remembering thy former evil hath made thee his servant, waiting upon his mercy. Wherefore if thou allowest not me to raise up Fortunatus, it is for Drusiana so to do. |
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| 19. Irenaeus, Demonstration of The Apostolic Teaching, 69 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •enemies, clemency toward ones, prayer of forgiveness for ones •forgiveness prayer objects of •prayer, of forgiveness for enemies Found in books: Boustan Janssen and Roetzel (2010) 139; Matthews (2010) 184 |
20. Anon., Lamentations Rabbah, 1.16 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •prayer, of forgiveness for enemies Found in books: Boustan Janssen and Roetzel (2010) 130| 1.16. חַד מִתַּלְמִידוֹי דְּרַבִּי יוֹחָנָן הֲוָה יָתֵיב קוֹמֵיהּ מִיסְבַּר לֵיהּ וְלָא סְבַר, אֲמַר לֵיהּ לָמָּה לֵית אַתְּ סָבַר, אֲמַר לֵיהּ תְּלַת מִילִין קַשְׁיָן חֲמֵית בַּהֲדֵין לֵילְיָא וְלֵית אֲנָא יָדַע מָה אִינוּן. אֲמַר לֵיהּ אֵימָא לִי מָה אִינוּן. אֲמַר לֵיהּ חֲמֵית בְּחֶלְמִי דְּאָמְרִין לִי בַּאֲדָר אַתְּ מַיְית, וְנִיסָן לֵית אַתְּ חָמֵי, וְזָרַע וְלָא חָצַד. אֲמַר לֵיהּ תְּלָתֵיהוֹן הֵן טָבִין, בַּאֲדָר אַתְּ מַיְית, בְּהִדּוּרָהּ שֶׁל תּוֹרָה אַתְּ מַיְית, [פרוש מתגבר], וְנִיסָן לֵית אַתְּ חָמֵי, נִסְיוֹנִין לֵית אַתְּ חָמֵי. וְזָרַע וְלָא חֲצָד, מַה דִּילֵידִית לֵית אַתְּ קָבֵיר. אֲמַר לוֹ חוֹרָן חֲמֵית בְּחֶלְמִי דְּלָא הֲוָה בְּרַגְלִי פְּטִישׁ, אֲמַר לֵיהּ חַיֶּיךָ לֵית הָא בִּישָׁא אֶלָּא טָבָא, דְּמָטֵי חַגָּא וְלָא הֲוָה לֵיהּ לְהַהוּא גַבְרָא כְּלוּם, מִן הָן יְלִיף רַבִּי יוֹחָנָן, רֶגֶל בְּרָגֶל. | |
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21. Anon., Acts of John, 81 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •forgiveness prayer objects of Found in books: Matthews (2010) 184 | 81. And when she had clothed herself, she turned and saw Fortunatus lying, and said unto John: Father, let this man also rise, even if he did assay to become my betrayer. But Callimachus, when he heard her say that, said: Do not, I beseech thee, Drusiana, for the voice which I heard took no thought of him, but declared concerning thee only, and I saw and believed: for if he had been good, perchance God would have had mercy on him also and would have raised him by means of the blessed John: he knew therefore that the man was come to a bad end [Lat. he judged him worthy to die whom he did not declare worthy to rise again]. And John said to him: We have not learned, my child, to render evil for evil: for God, though we have done much ill and no good toward him, hath not given retribution unto us, but repentance, and though we were ignorant of his name he did not neglect us but had mercy on us, and when we blasphemed him, he did not punish but pitied us, and when we disbelieved him he bore us no grudge, and when we persecuted his brethren he did not recompense us evil but put into our minds repentance and abstinence from evil, and exhorted us to come unto him, as he hath thee also, my son Callimachus, and not remembering thy former evil hath made thee his servant, waiting upon his mercy. Wherefore if thou allowest not me to raise up Fortunatus, it is for Drusiana so to do. |
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| 22. Tertullian, Against Marcion, 4.16.4, 4.42.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •enemies, clemency toward ones, prayer of forgiveness for ones •prayer, of forgiveness for enemies Found in books: Boustan Janssen and Roetzel (2010) 135 |
| 23. Hippolytus, Demonstrations Against The Jews, 3.20.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •prayer, of forgiveness for enemies Found in books: Boustan Janssen and Roetzel (2010) 124 |
| 24. Irenaeus, Refutation of All Heresies, 3.12.13, 3.16.9, 3.18.5, 3.185, 4.36.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •enemies, clemency toward ones, prayer of forgiveness for ones •prayer, of forgiveness for enemies •forgiveness prayer objects of Found in books: Boustan Janssen and Roetzel (2010) 121, 133, 134, 138, 139; Matthews (2010) 184 |
| 25. Origen, Homilies On Leviticus, 2.5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •enemies, clemency toward ones, prayer of forgiveness for ones •prayer, of forgiveness for enemies Found in books: Boustan Janssen and Roetzel (2010) 128 |
| 26. Origen, On Pascha, 43.33-43.36 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •prayer, of forgiveness for enemies Found in books: Boustan Janssen and Roetzel (2010) 125 |
27. Porphyry, On Abstinence, 4.7 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •prayer, to moon-goddess, for forgiveness of gods Found in books: Griffiths (1975) 287 | 4.7. 7.It was not lawful for them therefore to meddle with the esculent and potable substances, which were produced out of Egypt, and this contributed much to the exclusion of luxury from these priests. But they abstained from all the fish that was caught in Egypt, and from such quadrupeds as had solid, or many-fissured hoofs, and from such as were not horned; and likewise from all such birds as were carnivorous. Many of them, however, entirely abstained from all animals; and in purifications this abstinence was adopted by all of them, for then they did not even eat an egg. Moreover, they also rejected other things, without being calumniated for so doing. Thus, for instance, of oxen, they rejected the females, and also such of the males as were twins, or were speckled, or of a different colour, or alternately varied in their form, or which were now tamed, as having been already consecrated to labours, and resembled animals that are honoured, or which were the images of any thing [that is divine], or those that had but one eye, or those that verged to a similitude of the human form. There are also innumerable other observations pertaining to the art of those who are called mosxofragistai, or who stamp calves with a seal, and of which books have been composed. But these observations are still more curious respecting birds; as, for instance, that a turtle should not be eaten; for it is said that a hawk frequently dismisses this bird after he has seized it, and preserves its life, as a reward for having had connexion with it. The Egyptian priests, therefore, that they might not ignorantly meddle with a turtle of this kind, avoided the whole species of those birds. And these indeed were certain common religious ceremonies; but there were different ceremonies, which varied according to the class of the priests that used them, and were adapted to the several divinities. But chastity and purifications were common to all the priests. When also the time arrived in which they were to perform something pertaining to the sacred rites of religion, they spent some days in preparatory ceremonies, some indeed forty-two, but others a greater, and |118 others a less number of days; yet never less than seven days; and during this time they abstained from all animals, and likewise from all pot-herbs and leguminous substances, and, above all, from a venereal connexion with women; for they never at any time had connexion with males. They likewise washed themselves with cold water thrice every day; viz. when they rose from their bed, before dinner, and when they betook themselves to sleep. But if they happened to be polluted in their sleep by the emission of the seed, they immediately purified their body in a bath. They also used cold bathing at other times, but not so frequently as on the above occasion. Their bed was woven from the branches of the palm tree, which they call bais; and their bolster was a smooth semi-cylindric piece of wood. But they exercised themselves in the endurance of hunger and thirst, and were accustomed to paucity of food through the whole of their life. SPAN |
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28. Eusebius of Caesarea, Ecclesiastical History, 2.23.16, 5.2.5 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •prayer, of forgiveness for enemies •enemies, clemency toward ones, prayer of forgiveness for ones Found in books: Boustan Janssen and Roetzel (2010) 121, 138 | 2.23.16. So they went up and threw down the just man, and said to each other, 'Let us stone James the Just.' And they began to stone him, for he was not killed by the fall; but he turned and knelt down and said, 'I entreat you, Lord God our Father, forgive them, for they know not what they do.' 5.2.5. A little further on they say: They humbled themselves under the mighty hand, by which they are now greatly exalted. They defended all, but accused none. They absolved all, but bound none. And they prayed for those who had inflicted cruelties upon them, even as Stephen, the perfect witness, 'Lord, lay not this sin to their charge.' But if he prayed for those who stoned him, how much more for the brethren! |
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| 29. Cyprian, The Advantage of Patience, 16 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •enemies, clemency toward ones, prayer of forgiveness for ones •prayer, of forgiveness for enemies Found in books: Boustan Janssen and Roetzel (2010) 134 |
30. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •prayer, of forgiveness for enemies Found in books: Boustan Janssen and Roetzel (2010) 130| 57b. הא מני ר' מאיר היא,אי רבי מאיר היא הא תני ליה רישא נותנין קרפף לעיר דברי רבי מאיר,צריכא דאי מההיא הוה אמינא חד לחדא וחד לתרתי קמ"ל דלתרתי תרי יהבינן להו,ואי אשמעינן הכא משום דדחיקא תשמישתייהו אבל התם דלא דחיקא תשמישתייהו אימא לא צריכא,תנן וכן שלשה כפרים המשולשין אם יש בין שנים החיצונים מאה וארבעים ואחת אמה ושליש עושה אמצעי את שלשתן להיות אחד טעמא דאיכא אמצעי הא ליכא אמצעי לא תיובתא דרב הונא,אמר לך רב הונא הא אתמר עלה אמר רבה אמר רב אידי א"ר חנינא לא משולשין ממש אלא רואין כל שאילו מטיל אמצעי ביניהן ויהיו משולשין ואין בין זה לזה אלא ק"מ אמה ואחת ושליש עשה אמצעי את שלשתן להיות אחד,א"ל רבא לאביי כמה יהא בין חיצון לאמצעי א"ל אלפים אמה,והא את הוא דאמרת כוותיה דרבא בריה דרבה בר רב הונא מסתברא דאמר יותר מאלפים אמה,הכי השתא התם איכא בתים הכא ליכא בתים,ואמר ליה רבא לאביי כמה יהא בין חיצון לחיצון כמה יהא מאי נפקא לך מינה כל שאילו מכניס אמצעי ביניהן ואין בין זה לזה אלא מאה וארבעים ואחת ושליש,ואפילו ד' אלפים אמה א"ל אין והאמר רב הונא עיר העשויה כקשת אם יש בין ב' ראשיה פחות מארבעת אלפים אמה מודדין לה מן היתר ואם לאו מודדין לה מן הקשת,א"ל התם ליכא למימר מלי הכא איכא למימר מלי,א"ל רב ספרא לרבא הרי בני אקיסטפון דמשחינן להו תחומא מהאי גיסא דארדשיר ובני (תחומא) דארדשיר משחינן להו תחומא מהאי גיסא דאקיסטפון הא איכא דגלת דמפסקא יתר ממאה וארבעים ואחת ושליש,נפק אחוי ליה הנך אטמהתא דשורא דמבלעי בדגלת בע' אמה ושיריים:, big strongמתני׳ /strong /big אין מודדין אלא בחבל של נ' אמה לא פחות ולא יותר ולא ימדוד אלא כנגד לבו,היה מודד והגיע לגיא או לגדר מבליעו וחוזר למדתו הגיע להר מבליעו וחוזר למדתו | 57b. In accordance with b whose /b opinion is b this /b clause of the mishna? b It is /b the opinion of b Rabbi Meir, /b who maintains that one allocates a i karpef /i to each city.,The Gemara continues to ask: b If it is /b in accordance with the opinion of b Rabbi Meir, didn’t we /b already b learn in the first clause: One allocates a i karpef /i to /b each b city; /b this is b the statement of Rabbi Meir? /b What need is there to mention Rabbi Meir’s opinion again?,The Gemara answers: b It was necessary /b to mention his opinion again, b as, if /b we had learned his opinion only b from that /b first clause, b I might have said /b that one allocates b one /b i karpef /i b for one /b city b and /b also b one /b i karpef /i b for two /b cities. Therefore, the mishna b teaches us that for two /b cities, b one allocates two /b i karpef /i areas., b And /b conversely, b if /b the mishna had b taught us /b this law only b here, /b with regard to two cities, one might have said that only in that case is each city granted a separate i karpef /i , b because /b a smaller space between the two adjacent cities would be too b crowded for the use /b of both cities. b But there, /b with regard to one city, b where /b the area of the city itself b is not /b too b crowded for the use of /b its residents, one might b say /b that it is b not /b given any i karpef /i whatsoever. Therefore, it was b necessary /b for the mishna to teach both clauses.,The Gemara tries again to adduce proof from the mishna, in which b we learned: And likewise, /b in the case of b three villages that are aligned /b in a row, b if there is /b only b 141⅓ /b cubits separating b between the two outer ones, /b the b middle /b village b combines the three /b villages b into one. /b At this point the Gemara understands that the mishna here is dealing with three villages arranged in a straight line. Therefore, it makes the following inference: b The reason /b that the three villages are considered as one b is /b only because b there is a middle /b village, b but were there no middle /b village, they would b not /b be considered as one. This appears to be b a conclusive refutation of /b the opinion of b Rav Huna. /b According to Rav Huna, the two villages should be considered as one even without the middle village, due to the double i karpef /i .,The Gemara rejects this argument: b Rav Huna /b could have b said to you: Wasn’t it stated with regard to /b that mishna that b Rabba said /b that b Rav Idi said /b that b Rabbi Ḥanina said: /b It does b not /b mean that the villages are b actually aligned /b in a row of b three /b villages in a straight line. b Rather, /b even if the middle village is off to one side and the outer villages are more than two i karpef /i lengths apart, b we see /b their spacing and make the following assessment: b Any /b case b where, if the middle /b village b were placed between /b the other two b so that they were three /b villages b aligned /b in a row, b there would be only /b a distance of b 141⅓ cubits between one and the other, /b then the b middle /b village b turns the three /b villages b into one. /b According to this explanation, the mishna can be understood even as a support for the opinion of Rav Huna.,With regard to this case, b Rava said to Abaye: How much /b distance can b there be between an outer /b village b and the middle one, /b if the latter is still to combine the three villages into one? Abaye b said to him: Two thousand cubits. /b ,Rava replied: b Wasn’t it you /b yourself b who said: It is reasonable /b to rule b in accordance with /b the opinion of b Rava, son of Rabba bar Rav Huna, who said: /b The Shabbat limit of a bow-shaped city is measured from the imaginary bowstring stretched between the two ends of the city, even if the distance between the center of the string and the center of the bow is b more than two thousand cubits. /b Why shouldn’t the three villages in this case be considered a single village also, even if they are separated by more than two thousand cubits?,Abaye rejected the comparison: b How can you compare? There, /b in the case of the bow-shaped city, b there are houses /b that combine the city into a single unit, whereas b here, there are no houses /b linking the outer villages. Therefore, if two villages are separated by more than two thousand cubits, the measure of the Shabbat limit, they cannot be considered a single entity., b And Rava said to Abaye: How much /b distance can b there be between /b one b outer /b village b and /b the other b outer /b village? Abaye expressed surprise at this question: b How much /b distance can b there be /b between them? b What is the /b practical b difference to you? Any /b case b where, if the middle /b village b were placed between them, there would be only /b a distance of b 141⅓ /b cubits b between one and the other, /b the middle village turns the three villages into one. Therefore, the critical detail is not the distance between the outer villages but the size of the middle village.,Rava continued his line of questioning: Is this true b even /b if the distance between the two outer villages is b four thousand cubits? /b Abaye b said to him: Yes. /b Rava asked: b Didn’t Rav Huna say /b the following with regard to b a city shaped like a bow: If /b the distance b between its two ends is less than four thousand cubits, one measures /b the Shabbat limit b from the /b imaginary b bowstring /b stretched between the two ends of the bow; b and if not, one measures /b the Shabbat limit b from the bow /b itself? This indicates that even if there is an uninterrupted string of houses linking the two ends of the city, if the two ends are separated by more than four thousand cubits, the distance is too great for it to be considered a single city.,Abaye b said to him: There, /b in the case of the bow-shaped city, b there is no /b room b to say: Fill /b it in, as there is nothing with which to fill in the empty space between the two ends of the city. However, b here, /b in the case of the villages, b there is /b room b to say: Fill /b it in, as the middle village is seen as though it were projected between the two outer villages, and therefore all three combine into a single village., b Rav Safra said to Rava: /b With regard to b the people of /b the city of b Akistefon, for whom we measure the /b Shabbat b limit from the /b far b end of /b the city of b Ardeshir, and the people of Ardeshir, for whom we measure the /b Shabbat b limit from the /b far b end of Akistefon, /b as though the two settlements were a single city; b isn’t there the Tigris /b River, b which separates them by more than 141⅓ /b cubits? How can two cities that are separated by more than two i karpef /i -lengths be considered a single entity?,Rava b went out /b and b showed /b Rav Safra b the foundations of a wall /b of one of the cities, b which were submerged in the Tigris /b River b at /b a distance of b seventy cubits and a remainder /b from the other city. In other words, the two cities were in fact linked through the remts of a wall submerged in the river., strong MISHNA: /strong b One may measure /b a Shabbat limit b only with a rope fifty cubits /b long, b no less and no more, /b as will be explained in the Gemara. b And one may measure /b the limit b only at the level of one’s heart, /b i.e., whoever comes to measure the limit must hold the rope next to his chest.,If b one was measuring /b the limit b and he reached a canyon or a fence, /b the height of the fence and the depth of the canyon are not counted toward the two thousand cubits; rather, b he spans it and /b then b resumes his measurement. /b Two people hold the two ends of the rope straight across the canyon or the fence, and the distance is measured as though the area were completely flat. If b one reached a hill, /b he does not measure its height; rather, b he spans /b the hill as if it were not there b and /b then b resumes his measurement, /b |
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| 31. Epiphanius, Panarion, 78.14.6 (4th cent. CE - 5th cent. CE) Tagged with subjects: •enemies, clemency toward ones, prayer of forgiveness for ones •prayer, of forgiveness for enemies Found in books: Boustan Janssen and Roetzel (2010) 138 |
| 32. Ephrem, Commentary On The Diatessaron, 10.15, 21.3, 21.18 (4th cent. CE - 4th cent. CE) Tagged with subjects: •prayer, of forgiveness for enemies Found in books: Boustan Janssen and Roetzel (2010) 121 |
| 33. Jerome, Letters, 120.8.2 (5th cent. CE - 5th cent. CE) Tagged with subjects: •enemies, clemency toward ones, prayer of forgiveness for ones •prayer, of forgiveness for enemies Found in books: Boustan Janssen and Roetzel (2010) 136 |
| 34. Jerome, Letters, 120.8.2 (5th cent. CE - 5th cent. CE) Tagged with subjects: •enemies, clemency toward ones, prayer of forgiveness for ones •prayer, of forgiveness for enemies Found in books: Boustan Janssen and Roetzel (2010) 136 |
| 35. Jerome, Letters, 120.8.2 (5th cent. CE - 5th cent. CE) Tagged with subjects: •enemies, clemency toward ones, prayer of forgiveness for ones •prayer, of forgiveness for enemies Found in books: Boustan Janssen and Roetzel (2010) 136 |
36. Septuagint, 4 Maccabees, 9.9, 9.32, 10.11, 11.3, 11.23, 12.12, 14.18, 18.5, 18.22 Tagged with subjects: •prayer, of forgiveness for enemies Found in books: Boustan Janssen and Roetzel (2010) 130 | 9.9. but you, because of your bloodthirstiness toward us, will deservedly undergo from the divine justice eternal torment by fire." 9.32. but you suffer torture by the threats that come from impiety. You will not escape, most abominable tyrant, the judgments of the divine wrath." 10.11. but you, because of your impiety and bloodthirstiness, will undergo unceasing torments." 11.3. I have come of my own accord, so that by murdering me you will incur punishment from the heavenly justice for even more crimes. 11.23. and I myself will bring a great avenger upon you, you inventor of tortures and enemy of those who are truly devout. 12.12. Because of this, justice has laid up for you intense and eternal fire and tortures, and these throughout all time will never let you go. 14.18. And why is it necessary to demonstrate sympathy for children by the example of unreasoning animals, 18.5. The tyrant Antiochus was both punished on earth and is being chastised after his death. Since in no way whatever was he able to compel the Israelites to become pagans and to abandon their ancestral customs, he left Jerusalem and marched against the Persians. 18.22. For these crimes divine justice pursued and will pursue the accursed tyrant. |
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| 37. Julianus The Theurgist, Oracula Chaldaica, 2.37 Tagged with subjects: •prayer, to moon-goddess, for forgiveness of gods Found in books: Griffiths (1975) 287 |
| 38. Eusebius of Caesarea, Against Heresies, 4.28.4 Tagged with subjects: •enemies, clemency toward ones, prayer of forgiveness for ones •prayer, of forgiveness for enemies Found in books: Boustan Janssen and Roetzel (2010) 139 |
| 39. Dead Sea Scrolls, 4Q402, 4.7 Tagged with subjects: •prayer, to moon-goddess, for forgiveness of gods Found in books: Griffiths (1975) 287 |
| 41. Anon., Leges Publicae, 1.16 Tagged with subjects: •prayer, of forgiveness for enemies Found in books: Boustan Janssen and Roetzel (2010) 130 |
