1. Hebrew Bible, Isaiah, 53.7 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •protoevangelium of james Found in books: Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 108| 53.7. "נִגַּשׂ וְהוּא נַעֲנֶה וְלֹא יִפְתַּח־פִּיו כַּשֶּׂה לַטֶּבַח יוּבָל וּכְרָחֵל לִפְנֵי גֹזְזֶיהָ נֶאֱלָמָה וְלֹא יִפְתַּח פִּיו׃", | 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.", |
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2. Hebrew Bible, 2 Chronicles, 24.17-24.25 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •james, protoevangelium of •protoevangelium of james Found in books: Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 222; Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 108| 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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3. Septuagint, Wisdom of Solomon, 2.19-2.220, 3.10-3.19, 9.24, 9.32, 10.11, 10.21, 11.3, 12.12, 12.18, 18.5, 18.22 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •protoevangelium of james Found in books: Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 108 | 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. 2.20. Let us condemn him to a shameful death,for, according to what he says, he will be protected. 2.21. Thus they reasoned, but they were led astray,for their wickedness blinded them, 2.22. and they did not know the secret purposes of God,nor hope for the wages of holiness,nor discern the prize for blameless souls; 2.23. for God created man for incorruption,and made him in the image of his own eternity, 2.24. but through the devils envy death entered the world,and those who belong to his party experience it. 3.10. But the ungodly will be punished as their reasoning deserves,who disregarded the righteous man and rebelled against the Lord; 3.11. for whoever despises wisdom and instruction is miserable. Their hope is vain, their labors are unprofitable,and their works are useless. 3.12. Their wives are foolish, and their children evil; 3.13. their offspring are accursed. For blessed is the barren woman who is undefiled,who has not entered into a sinful union;she will have fruit when God examines souls. 3.14. Blessed also is the eunuch whose hands have done no lawless deed,and who has not devised wicked things against the Lord;for special favor will be shown him for his faithfulness,and a place of great delight in the temple of the Lord. 3.15. For the fruit of good labors is renowned,and the root of understanding does not fail. 3.16. But children of adulterers will not come to maturity,and the offspring of an unlawful union will perish. 3.17. Even if they live long they will be held of no account,and finally their old age will be without honor. 3.18. If they die young, they will have no hope and no consolation in the day of decision. 3.19. For the end of an unrighteous generation is grievous. 10.11. When his oppressors were covetous,she stood by him and made him rich. 10.21. because wisdom opened the mouth of the dumb,and made the tongues of babes speak clearly. 11.3. They withstood their enemies and fought off their foes." 12.12. For who will say, "What hast thou done?" Or will resist thy judgment?Who will accuse thee for the destruction of nations which thou didst make?Or who will come before thee to plead as an advocate for unrighteous men? 12.18. Thou who art sovereign in strength dost judge with mildness,and with great forbearance thou dost govern us;for thou hast power to act whenever thou dost choose. 18.5. When they had resolved to kill the babes of thy holy ones,and one child had been exposed and rescued,thou didst in punishment take away a multitude of their children;and thou didst destroy them all together by a mighty flood. 18.22. He conquered the wrath not by strength of body,and not by force of arms,but by his word he subdued the punisher,appealing to the oaths and covets given to our fathers. |
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| 4. New Testament, Acts, 7.51, 7.52, 7.53, 7.58-8.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 222 |
| 5. New Testament, John, 7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •protoevangelium of james Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 264 |
6. New Testament, Luke, 11.48-11.51 (1st cent. CE - 1st cent. CE) Tagged with subjects: •james, protoevangelium of •protoevangelium of james Found in books: Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 222| 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, 11.51. ἀπὸ αἵματος Ἅβελ ἕως αἵματος Ζαχαρίου τοῦ ἀπολομένου μεταξὺ τοῦ θυσιαστηρίου καὶ τοῦ οἴκου· ναί, λέγω ὑμῖν, ἐκζητηθήσεται ἀπὸ τῆς γενεᾶς ταύτης. | 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; 11.51. from the blood of Abel to the blood of Zachariah, who perished between the altar and the sanctuary.' Yes, I tell you, it will be required of this generation. |
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| 7. Clement of Alexandria, Extracts From The Prophets, 58 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •protoevangelium of james Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 264 |
| 8. Clement of Alexandria, Christ The Educator, 1.6.25.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •protoevangelium of james Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 264 |
| 9. Clement of Alexandria, Miscellanies, 6.5.39-6.5.40 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •protoevangelium of james Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 264 |
| 10. Anon., Qohelet Rabba, 3.16, 10.4 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •james, protoevangelium of •protoevangelium of james Found in books: Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 222 |
| 11. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 222 |
12. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •james, protoevangelium of •protoevangelium of james Found in books: Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 222| 96b. ומי סליק נבוכד נצר לירושלים והכתיב (מלכים ב כה, ו) ויעלו אותו אל מלך בבל רבלתה ואמר ר' אבהו זו אנטוכיא רב חסדא ורב יצחק בר אבודימי חד אמר דמות דיוקנו היתה חקוקה לו על מרכבתו וחד אמר אימה יתירה היתה לו ממנו ודומה כמי שעומד לפניו,אמר רבא טעין תלת מאה כודנייתא נרגא דפרזלא דשליט בפרזלא שדר ליה נבוכדנצר לנבוזראדן כולהו בלעתינהו חד דשא דירושלם שנאמר (תהלים עד, ו) פתוחיה יחד בכשיל וכילפות יהלומון בעי למיהדר אמר מסתפינא דלא ליעבדו בי כי היכי דעבדו בסנחריב,נפקא קלא ואמר שוור בר שוור נבוזראדן שוור דמטא זימנא דמקדשא חריב והיכלא מיקלי פש ליה חד נרגא אתא מחייה בקופא ואיפתח שנאמר (תהלים עד, ה) יודע כמביא למעלה בסבך עץ קרדומות,הוה קטיל ואזל עד דמטא להיכלא אדליק ביה נורא גבה היכלא דרכו ביה מן שמיא שנאמר (איכה א, טו) גת דרך ה' לבתולת בת יהודה קא זיחא דעתיה נפקא בת קלא ואמרה ליה עמא קטילא קטלת היכלא קליא קלית קימחא טחינא טחינת שנאמר (ישעיהו מז, ב) קחי רחים וטחני קמח גלי צמתך חשפי שובל גלי שוק עברי נהרות חטים לא נאמר אלא קמח,חזא דמיה דזכריה דהוה קא רתח אמר להו מאי האי אמרו ליה דם זבחים הוא דאישתפיך אמר להו אייתי ואנסי אי מדמו כסי ולא אידמו אמר להו גלו לי ואי לא סריקנא לכו לבשרייכו במסריקא דפרזלא,אמרו ליה האי כהן ונביא הוא דאינבי להו לישראל בחורבנא דירושלם וקטלוהו אמר להו אנא מפייסנא ליה אייתי רבנן קטיל עילויה ולא נח אייתי דרדקי דבי רב קטיל עילויה ולא נח אייתי פרחי כהונה קטיל עילויה ולא נח עד די קטל עילויה תשעין וארבעה ריבוא ולא נח,קרב לגביה אמר זכריה זכריה טובים שבהן איבדתים ניחא לך דאיקטלינהו לכולהו מיד נח הרהר תשובה בדעתיה אמר מה הם שלא איבדו אלא נפש אחת כך ההוא גברא מה תיהוי עליה ערק שדר פורטיתא לביתיה ואיתגייר,תנו רבנן נעמן גר תושב היה נבוזר אדן גר צדק היה מבני בניו של סיסרא למדו תורה בירושלים מבני בניו של סנחריב לימדו תורה ברבים ומאן נינהו שמעיה ואבטליון,מבני בניו של המן למדו תורה בבני ברק ואף מבני בניו של אותו רשע ביקש הקב"ה להכניסן תחת כנפי השכינה אמרו מלאכי השרת לפני הקב"ה רבונו של עולם מי שהחריב את ביתך ושרף את היכלך תכניס תחת כנפי השכינה היינו דכתיב (ירמיהו נא, ט) רפינו את בבל ולא נרפתה עולא אמר זה נבוכדנצר רבי שמואל בר נחמני אמר אלו נהרות בבל ותרגמה דצינייתא (צרידתא) דבבלאי,אמר עולא עמון ומואב שיבבי בישי דירושלם הוו כיון דשמעינהו לנביאי דקא מיתנבאי לחורבנא דירושלם שלחו לנבוכדנצר פוק ותא אמר מסתפינא דלא ליעבדו לי כדעבדו בקמאי,שלחו ליה (משלי ז, יט) כי אין האיש בביתו הלך בדרך מרחוק ואין איש אלא הקדוש ברוך הוא שנאמר (שמות טו, ג) ה' איש מלחמה שלח להו בקריבא הוא ואתי שלחו ליה הלך בדרך מרחוק שלח להו אית להו צדיקי דבעו רחמי ומייתו ליה,שלחו ליה (משלי ז, כ) צרור הכסף לקח בידו ואין כסף אלא צדיקים שנאמר (הושע ג, ב) ואכרה לי בחמשה עשר כסף וחומר שעורים ולתך שעורים,שלח להו הדרי רשיעי בתשובה ובעו רחמי ומייתו ליה שלחו ליה כבר קבע להן זמן שנאמר (משלי ז, כ) ליום הכסא יבא (לביתו אין כסא אלא זמן שנאמר (תהלים פא, ד) בכסה ליום חגנו שלח להו סיתווא הוא ולא מצינא דאתי מתלגא וממיטרא,שלחו ליה תא אשינא דטורא שנאמר (ישעיהו טז, א) שלחו כר מושל ארץ מסלע מדברה אל הר בת ציון שלח להו אי אתינא לית לי דוכתא דיתיבנא ביה שלחו ליה קברות שלהם מעולין מפלטירין שלך דכתיב (ירמיהו ח, א) בעת ההיא נאום ה' יוציאו את עצמות מלכי יהודה ואת עצמות שריו ואת עצמות הכהנים ואת עצמות הנביאים ואת עצמות יושבי ירושלים מקבריהם ושטחום לשמש ולירח ולכל צבא השמים אשר אהבום ואשר עבדום ואשר הלכו אחריהם,אמר ליה רב נחמן לרבי יצחק מי שמיע לך אימת אתי בר נפלי אמר ליה מאן בר נפלי א"ל משיח משיח בר נפלי קרית ליה א"ל אין דכתיב (עמוס ט, יא) ביום ההוא אקים | 96b. The Gemara asks: b And did Nebuchadnezzar ascend to Jerusalem? But isn’t it written /b with regard to Zedekiah: “And they took the king, b and brought him up to the king of Babylonia, to Riblah” /b (II Kings 25:6), b and Rabbi Abbahu says: This /b place called Riblah is a reference to b Antioch. /b Apparently, Nebuchadnezzar was in Antioch, not in Jerusalem. b Rav Ḥisda and Rav Yitzḥak bar Avudimi /b resolved this apparent contradiction. b One says: An image of /b Nebuchadnezzar’s b likeness was engraved on /b Nebuzaradan’s b chariot, /b and he regarded that image as though Nebuchadnezzar were actually there. b And one says: /b Nebuzaradan b was in extreme fear of /b Nebuchadnezzar, b and it was as though /b Nebuzaradan b was /b always b standing before /b Nebuchadnezzar. That is an example of the honor of a servant to his master mentioned in the verse.,§ The Gemara proceeds to discuss the role of Nebuzaradan in the destruction of the Temple. b Rava says: Nebuchadnezzar sent to Nebuzaradan three hundred mules laden with iron axes that cut iron. All of them were incapacitated /b in the attempt to breach b one gate of Jerusalem, as it is stated: “And now they pound its carved work together with hatchet and with hammers” /b (Psalms 74:6). Nebuzaradan b sought to return /b to Babylonia and b said: I am afraid. /b I want to ensure b that they will not do to me just as they did to Sennacherib, /b whose downfall was in Jerusalem.,A Divine b Voice emerged and said: Leaper, son of a leaper; Nebuzaradan, take /b the b leap, as the time has arrived for the Temple to be destroyed and the Sanctuary to burn. One ax remained for him /b to use. b He went and struck /b the gate b with the dull end /b of the ax b and it opened, as it is stated: “He became known as the wielder of axes upward in a thicket of trees” /b (Psalms 74:5). At the appropriate time the gate was breached as though the ax were cutting trees., b He was proceeding and killing until he reached the Sanctuary. /b When he reached the Sanctuary, b he ignited a fire in it. The Sanctuary rose, /b seeking to enter Heaven so that it would not burn. b They trod upon it from Heaven /b and returned it to its place, b as it is stated: “The Lord has trodden the virgin, the daughter of Judah, as in a winepress” /b (Lamentations 1:15). Nebuzaradan b became haughty, /b taking pride in his conquest. b A Divine Voice emerged and said to him: /b Your haughtiness is unwarranted, as b you killed a nation /b that was already b dead, you burned a Sanctuary /b that was already b burned, /b and b you ground flour /b that was already b ground, as it is stated /b with regard to Babylonia: b “Take millstones and grind flour; uncover your locks, tuck up the train, uncover the leg, pass over rivers” /b (Isaiah 47:2). b It was not stated: /b Grind b wheat, but /b “grind b flour,” /b indicating that all the destruction had already been wrought by God, and the role played by the enemy was insignificant.,When he reached the Sanctuary, b he saw the blood of Zechariah /b the priest b boiling. /b It had not calmed since he was killed in the Temple (see II Chronicles 24:20–22). Nebuzaradan b said to /b the priests there: b What is this? They said to him: It is the blood of offerings that was spilled. /b Nebuzaradan b said to them: Bring /b animals b and I will test /b to determine b if /b the blood of the animals b is similar /b to the blood that is boiling. b He slaughtered /b the animals b and /b their blood b was not similar /b to the boiling blood. Nebuzaradan b said to /b the priests: b Reveal /b the source of that blood b to me, and if not I will comb your flesh with an iron comb. /b ,The priests b said to /b Nebuzaradan: b This /b blood b is /b the blood of b a priest and a prophet who prophesied for the Jewish people with regard to the destruction of Jerusalem and whom they killed. He said to /b the priests: b I will pacify /b the blood so the boiling will stop. b He brought the Sages /b and b killed them over /b the blood b and /b its boiling b did not cease. He brought schoolchildren /b and b killed them over /b the blood b and /b its boiling b did not cease. He brought young priests /b and b killed them over /b the blood b and /b its boiling b did not cease. /b He continued killing b until he killed 940,000 /b people b over /b the blood, b and /b its boiling b did not cease. /b ,Nebuzaradan b approached /b the blood and b said: Zechariah, Zechariah, the worthy among them I killed /b on your behalf. b Is it satisfactory for you that I kill them all? Immediately /b the boiling b ceased. /b Nebuzaradan b contemplated repentance. He said: If they, who caused only one person to perish, /b gained atonement only after all b this /b killing, then with regard to b that man, /b referring to himself, b what will be /b required b for him /b to gain atonement? b He deserted /b his army and b dispatched /b a last b will to his house and converted. /b , b The Sages taught /b in a i baraita /i : b Naaman /b the Aramean (see II Kings, chapter 5) b was a i ger toshav /i , /b meaning that he accepted upon himself to refrain from idol worship but did not convert to Judaism. b Nebuzaradan was /b a completely b righteous convert. Among the descendants of Sisera /b (see Judges, chapter 4) were those who b studied Torah in Jerusalem. Among the descendants of Sennacherib /b were those who b taught Torah in public. /b The Gemara asks: b And who are they? /b The Gemara answers: They were b Shemaya and Avtalyon. /b ,The i baraita /i continues: b Among the descendants of Haman /b were those who b studied Torah in Bnei Brak. And even among the descendants of that wicked /b person, Nebuchadnezzar, were those whom b the Holy One, Blessed be He, sought to bring beneath the wings of the Divine Presence /b and have them convert. b The ministering angels said before the Holy One, Blessed be He: Master of the Universe: /b The b one who destroyed Your House and burned Your Sanctuary, /b will b You introduce /b him b beneath the wings of the Divine Presence? /b The Gemara explains: b That is /b the meaning of that b which is written: “We have healed Babylonia, but she is not healed” /b (Jeremiah 51:9). b Ulla says: This /b verse b is /b a reference to b Nebuchadnezzar, /b none of whose children converted. b Rabbi Shmuel bar Naḥmani says: /b This is not a reference to a person; rather, b these are the rivers of Babylonia, and interpret it /b as referring to b the bitter saltwater rivers of Babylonia. /b ,§ On a related note, the Gemara describes the events that led to the destruction of the Temple. b Ulla says: Ammon and Moab were bad neighbors of Jerusalem. Once they heard the prophets who prophesied about the destruction of the Jerusalem, they sent to Nebuchadnezzar: Emerge /b from your dwelling place b and come /b conquer them. Nebuchadnezzar b said /b to them: b I am afraid. /b I want to ensure b that they will not do to me just as they did to /b my b predecessors. /b ,Ammon and Moab b sent to him /b that it is written: b “For the i ish /i is not at home; he is gone on a long journey” /b (Proverbs 7:19), b and i ish /i /b is referring to b no /b one b but the Holy One, Blessed be He, as it is stated: “The Lord is an i ish /i of war” /b (Exodus 15:3). Nebuchadnezzar b sent to them /b is response: b He is in a nearby /b location, b and He will come. /b They b sent to /b Nebuchadnezzar: b “He has gone on a journey from afar” /b (Proverbs 7:19). Nebuchadnezzar b said to them: They have righteous /b among them b who will pray for mercy and bring Him /b to return.,Ammon and Moab b sent to /b Nebuchadnezzar: b “He has taken a bundle of i kesef /i with him” /b (Proverbs 7:20), b and i kesef /i /b is referring to b nothing other than the righteous, as it is stated: “So I bought her to me for fifteen pieces of i kesef /i and for a i kor /i of barley and a half- i kor /i of barley” /b (Hosea 3:2). The inference is that God acquired the congregation of Israel due to the presence of righteous people among them, and Ammon and Moab sent a message to Nebuchadnezzar that God had already taken the righteous and they no longer offered protection.,Nebuchadnezzar b sent to them: /b Perhaps b the wicked will repent /b and become righteous b and they will pray for mercy and they will bring Him /b to return. Ammon and Moab b sent to /b Nebuchadnezzar: b God already designated the time of their /b redemption, b as it is stated: “On the day of the i keseh /i , He will come home” /b (Proverbs 7:20), and b i keseh /i /b is referring to b nothing other than /b a designated b time, as it is stated: /b “Sound a i shofar /i at the New Moon, b at the i keseh /i on the day of our feast” /b (Psalms 81:4). Since there is a time designated for redemption, until then you can do as you please. Nebuchadnezzar b sent to them: It is winter /b now b and I cannot come /b and conquer Jerusalem b due to the snow and the rain. /b ,Ammon and Moab b sent to him: Come on the peaks of mountains, /b where the rain does not pool, b as it is stated: “Send the lamb to the ruler of the land from the peaks of the wilderness to the mount of the daughter of Zion” /b (Isaiah 16:1). Nebuchadnezzar b sent to them: If I come /b to Jerusalem, b I /b will b have no place to dwell /b while laying siege to the city. Ammon and Moab b sent to him: Their burial caves are superior to your palaces, /b and you can clear the caves and dwell there, b as it is written: “At that time, says the Lord, they shall remove the bones of the kings of Judea, and the bones of his princes, and the bones of the priests, and the bones of the prophets and the bones of the inhabitants of Jerusalem from their graves; and they shall spread them before the sun and the moon and all of the hosts of heaven, whom they have loved, and whom they have served, and after whom they have walked” /b (Jeremiah 8:1–2). Ultimately Nebuchadnezzar came to conquer Judea and removed the corpses to make room for his army.,§ b Rav Naḥman said to Rabbi Yitzḥak: Have you heard when the son of giants [ i bar niflei /i ] will come? /b Rabbi Yitzḥak b said to him: Who /b is b the son of giants? /b Rav Naḥman b said to him: /b He is the b Messiah. /b Rabbi Yitzḥak asked him: Do b you call the Messiah son of giants? /b Rav Naḥman b said to him: Yes, as it is written: “On that day I will establish /b |
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| 13. Anon., Protevangelium of James, 24.4-24.5, 24.9 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •protoevangelium of james Found in books: Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 108 |
| 14. Anon., Midrash Numbers, 30.15 Tagged with subjects: •james, protoevangelium of •protoevangelium of james Found in books: Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 222; Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 108 |
