1. Hebrew Bible, Leviticus, 11.20-11.22 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •redaction criticism Found in books: Altmann (2019) 13| 11.21. "אַךְ אֶת־זֶה תֹּאכְלוּ מִכֹּל שֶׁרֶץ הָעוֹף הַהֹלֵךְ עַל־אַרְבַּע אֲשֶׁר־לא [לוֹ] כְרָעַיִם מִמַּעַל לְרַגְלָיו לְנַתֵּר בָּהֵן עַל־הָאָרֶץ׃", 11.22. "אֶת־אֵלֶּה מֵהֶם תֹּאכֵלוּ אֶת־הָאַרְבֶּה לְמִינוֹ וְאֶת־הַסָּלְעָם לְמִינֵהוּ וְאֶת־הַחַרְגֹּל לְמִינֵהוּ וְאֶת־הֶחָגָב לְמִינֵהוּ׃", | 11.20. "All winged swarming things that go upon all fours are a detestable thing unto you.", 11.21. "Yet these may ye eat of all winged swarming things that go upon all fours, which have jointed legs above their feet, wherewith to leap upon the earth;", 11.22. "even these of them ye may eat: the locust after its kinds, and the bald locust after its kinds, and the cricket after its kinds, and the grasshopper after its kinds.", |
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2. Hebrew Bible, Deuteronomy, 14.4-14.5, 14.19-14.20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Altmann (2019) 13| 14.4. "זֹאת הַבְּהֵמָה אֲשֶׁר תֹּאכֵלוּ שׁוֹר שֵׂה כְשָׂבִים וְשֵׂה עִזִּים׃", 14.5. "אַיָּל וּצְבִי וְיַחְמוּר וְאַקּוֹ וְדִישֹׁן וּתְאוֹ וָזָמֶר׃", 14.19. "וְכֹל שֶׁרֶץ הָעוֹף טָמֵא הוּא לָכֶם לֹא יֵאָכֵלוּ׃", | 14.4. "These are the beasts which ye may eat: the ox, the sheep, and the goat,", 14.5. "the hart, and the gazelle, and the roebuck, and the wild goat, and the pygarg, and the antelope, and the mountain-sheep.", 14.19. "And all winged swarming things are unclean unto you; they shall not be eaten.", 14.20. "of all clean winged things ye may eat.", |
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3. Hebrew Bible, Hosea, 9.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •redaction criticism Found in books: Altmann (2019) 13| 9.3. "לֹא יֵשְׁבוּ בְּאֶרֶץ יְהוָה וְשָׁב אֶפְרַיִם מִצְרַיִם וּבְאַשּׁוּר טָמֵא יֹאכֵלוּ׃", | 9.3. "They shall not dwell in the LORD’S land; But Ephraim shall return to Egypt, And they shall eat unclean food in Assyria.", |
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| 4. Hebrew Bible, Joel, 2.28-2.32 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Crabb (2020) 308 |
5. Hebrew Bible, Isaiah, 66.17 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •redaction criticism Found in books: Altmann (2019) 13| 66.17. "הַמִּתְקַדְּשִׁים וְהַמִּטַּהֲרִים אֶל־הַגַּנּוֹת אַחַר אחד [אַחַת] בַּתָּוֶךְ אֹכְלֵי בְּשַׂר הַחֲזִיר וְהַשֶּׁקֶץ וְהָעַכְבָּר יַחְדָּו יָסֻפוּ נְאֻם־יְהוָה׃", | 66.17. "They that sanctify themselves and purify themselves to go unto the gardens, behind one in the midst, Eating swine’s flesh, and the detestable thing, and the mouse, Shall be consumed together, saith the LORD.", |
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6. Hebrew Bible, Ezekiel, 8.10 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •redaction criticism Found in books: Altmann (2019) 13 | 8.10. "So I went in and saw; and behold every detestable form of creeping things and beasts, and all the idols of the house of Israel, portrayed upon the wall round about.", |
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7. Hebrew Bible, Zechariah, 9.7 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •redaction criticism Found in books: Altmann (2019) 13| 9.7. "וַהֲסִרֹתִי דָמָיו מִפִּיו וְשִׁקֻּצָיו מִבֵּין שִׁנָּיו וְנִשְׁאַר גַּם־הוּא לֵאלֹהֵינוּ וְהָיָה כְּאַלֻּף בִּיהוּדָה וְעֶקְרוֹן כִּיבוּסִי׃", | 9.7. "And I will take away his blood out of his mouth, And his detestable things from between his teeth, And he also shall be a remt for our God; And he shall be as a chief in Judah, And Ekron as a Jebusite.", |
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8. New Testament, Luke, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Crabb (2020) 302, 319, 320| 21.35. ἐπεισελεύσεται γὰρ ἐπὶ πάντας τοὺς καθημένους ἐπὶ πρόσωπον πάσης τῆς γῆς. | 21.35. For it will come like a snare on all those who dwell on the surface of all the earth. |
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| 9. New Testament, Apocalypse, 20-21, 4-5, 7, 22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Crabb (2020) 328 |
10. New Testament, Acts, 1.7, 1.11, 2.31, 2.33, 2.36, 3.13-3.15, 3.18, 3.20, 5.42, 7.54-7.60, 8.5, 9.22, 10.24, 14.22, 17.3, 17.31, 18.5, 18.28, 24.15, 26.22-26.23 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Crabb (2020) 302, 308, 328| 1.7. εἶπεν πρὸς αὐτούς Οὐχ ὑμῶν ἐστὶν γνῶναι χρόνους ἢ καιροὺς οὓς ὁ πατὴρ ἔθετο ἐν τῇ ἰδίᾳ ἐξουσίᾳ, 1.11. οἳ καὶ εἶπαν Ἄνδρες Γαλιλαῖοι, τί ἑστήκατε βλέποντες εἰς τὸν οὐρανόν; οὗτος ὁ Ἰησοῦς ὁ ἀναλημφθεὶς ἀφʼ ὑμῶν εἰς τὸν οὐρανὸν οὕτως ἐλεύσεται ὃν τρόπον ἐθεάσασθε αὐτὸν πορευόμενον εἰς τὸν οὐρανόν. 2.31. προιδὼν ἐλάλησεν περὶ τῆς ἀναστάσεως τοῦ χριστοῦ ὅτι οὔτε ἐνκατελείφθη εἰς ᾄδην οὔτε ἡ σὰρξ αὐτοῦεἶδεν διαφθοράν. 2.33. τῇ δεξιᾷ οὖν τοῦ θεοῦ ὑψωθεὶς τήν τε ἐπαγγελίαν τοῦ πνεύματος τοῦ ἁγίου λαβὼν παρὰ τοῦ πατρὸς ἐξέχεεν τοῦτο ὃ ὑμεῖς [καὶ] βλέπετε καὶ ἀκούετε. 2.36. ἀσφαλῶς οὖν γινωσκέτω πᾶς οἶκος Ἰσραὴλ ὅτι καὶ κύριον αὐτὸν καὶ χριστὸν ἐποίησεν ὁ θεός, τοῦτον τὸν Ἰησοῦν ὃν ὑμεῖς ἐσταυρώσατε. 3.13. αὐτόν; ὁ θεὸς Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ, ὁ θεὸς τῶν πατέρων ἡμῶν, ἐδόξασεν τὸν παῖδα αὐτοῦ Ἰησοῦν, ὃν ὑμεῖς μὲν παρεδώκατε καὶ ἠρνήσασθε κατὰ πρόσωπον Πειλάτου, κρίναντος ἐκείνου ἀπολύειν· 3.14. ὑμεῖς δὲ τὸν ἅγιον καὶ δίκαιον ἠρνήσασθε, καὶ ᾐτήσασθε ἄνδρα φονέα χαρισθῆναι ὑμῖν, 3.15. τὸν δὲ ἀρχηγὸν τῆς ζωῆς ἀπεκτείνατε, ὃν ὁ θεὸς ἤγειρεν ἐκ νεκρῶν, οὗ ἡμεῖς μάρτυρές ἐσμεν. 3.18. ὁ δὲ θεὸς ἃ προκατήγγειλεν διὰ στόματος πάντων τῶν προφητῶν παθεῖν τὸν χριστὸν αὐτοῦ ἐπλήρωσεν οὕτως. 3.20. ὅπως ὒν ἔλθωσιν καιροὶ ἀναψύξεως ἀπὸ προσώπου τοῦ κυρίου καὶ ἀποστείλῃ τὸν προκεχειρισμένον ὑμῖν χριστὸν Ἰησοῦν, 5.42. πᾶσάν τε ἡμέραν ἐν τῷ ἱερῷ καὶ κατʼ οἶκον οὐκ ἐπαύοντο διδάσκοντες καὶ εὐαγγελιζόμενοι τὸν χριστὸν Ἰησοῦν. 7.54. Ἀκούοντες δὲ ταῦτα διεπρίοντο ταῖς καρδίαις αὐτῶν καὶ ἔβρυχον τοὺς ὀδόντας ἐπʼ αὐτόν. 7.55. ὑπάρχων δὲ πλήρης πνεύματος ἁγίου ἀτενίσας εἰς τὸν οὐρανὸν εἶδεν δόξαν θεοῦ καὶ Ἰησοῦν ἑστῶτα ἐκ δεξιῶν τοῦ θεοῦ, 7.56. καὶ εἶπεν Ἰδοὺ θεωρῶ τοὺς οὐρανοὺς διηνοιγμένους καὶ τὸν υἱὸν τοῦ ἀνθρώπου ἐκ δεξιῶν ἑστῶτα τοῦ θεοῦ. 7.57. κράξαντες δὲ φωνῇ μεγάλῃ συνέσχον τὰ ὦτα αὐτῶν, καὶ ὥρμησαν ὁμοθυμαδὸν ἐπʼ αὐτόν, 7.58. καὶ ἐκβαλόντες ἔξω τῆς πόλεως ἐλιθοβόλουν. καὶ οἱ μάρτυρες ἀπέθεντο τὰ ἱμάτια αὐτῶν παρὰ τοὺς πόδας νεανίου καλουμένου Σαύλου. 7.59. καὶ ἐλιθοβόλουν τὸν Στέφανον ἐπικαλούμενον καὶ λέγοντα Κύριε Ἰησοῦ, δέξαι τὸ πνεῦμά μου· 7.60. θεὶς δὲ τὰ γόνατα ἔκραξεν φωνῇ μεγάλῃ Κύριε, μὴ στήσῃς αὐτοῖς ταύτην τὴν ἁμαρτίαν· καὶ τοῦτο εἰπὼν ἐκοιμήθη. 8.5. Φίλιππος δὲ κατελθὼν εἰς τὴν πόλιν τῆς Σαμαρίας ἐκήρυσσεν αὐτοῖς τὸν χριστόν. 9.22. Σαῦλος δὲ μᾶλλον ἐνεδυναμοῦτο καὶ συνέχυννεν Ἰουδαίους τοὺς κατοικοῦντας ἐν Δαμασκῷ, συνβιβάζων ὅτι οὗτός ἐστιν ὁ χριστός. 10.24. τῇ δὲ ἐπαύριον εἰσῆλθεν εἰς τὴν Καισαρίαν· ὁ δὲ Κορνήλιος ἦν προσδοκῶν αὐτοὺς συνκαλεσάμενος τοὺς συγγενεῖς αὐτοῦ καὶ τοὺς ἀναγκαίους φίλους. 14.22. ἐπιστηρίζοντες τὰς ψυχὰς τῶν μαθητῶν, παρακαλοῦντες ἐμμένειν τῇ πίστει καὶ ὅτι διὰ πολλῶν θλίψεων δεῖ ἡμᾶς εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ. 17.3. διανοίγων καὶ παρατιθέμενος ὅτι τὸν χριστὸν ἔδει παθεῖν καὶ ἀναστῆναι ἐκ νεκρῶν, καὶ ὅτι οὗτός ἐστιν ὁ χριστός, ὁ Ἰησοῦς ὃν ἐγὼ καταγγέλλω ὑμῖν. 17.31. καθότι ἔστησεν ἡμέραν ἐν ᾗ μέλλει κρίνειν τὴν οἰκουμένην ἐν δικαιοσύνῃ ἐν ἀνδρὶ ᾧ ὥρισεν, πίστιν παρασχὼν πᾶσιν ἀναστήσας αὐτὸν ἐκ νεκρῶν. 18.5. Ὡς δὲ κατῆλθον ἀπὸ τῆς Μακεδονίας ὅ τε Σίλας καὶ ὁ Τιμόθεος, συνείχετο τῷ λόγῳ ὁ Παῦλος, διαμαρτυρόμενος τοῖς Ἰουδαίοις εἶναι τὸν χριστὸν Ἰησοῦν. 18.28. εὐτόνως γὰρ τοῖς Ἰουδαίοις διακατηλέγχετο δημοσίᾳ ἐπιδεικνὺς διὰ τῶν γραφῶν εἶναι τὸν χριστὸν Ἰησοῦν. 24.15. ἐλπίδα ἔχων εἰς τὸν θεόν, ἣν καὶ αὐτοὶ οὗτοι προσδέχονται, ἀνάστασιν μέλλειν ἔσεσθαι δικαίων τε καὶ ἀδίκων· 26.22. ἐπικουρίας οὖν τυχὼν τῆς ἀπὸ τοῦ θεοῦ ἄχρι τῆς ἡμέρας ταύτης ἕστηκα μαρτυρόμενος μικρῷ τε καὶ μεγάλῳ, οὐδὲν ἐκτὸς λέγων ὧν τε οἱ προφῆται ἐλάλησαν μελλόντων γίνεσθαι καὶ Μωυσῆς, 26.23. εἰ παθητὸς ὁ χριστός, εἰ πρῶτος ἐξ ἀναστάσεως νεκρῶν φῶς μέλλει καταγγέλλειν τῷ τε λαῷ καὶ τοῖς ἔθνεσιν. | 1.7. He said to them, "It isn't for you to know times or seasons which the Father has set within His own authority. 1.11. who also said, "You men of Galilee, why do you stand looking into the sky? This Jesus, who was received up from you into the sky will come back in the same way as you saw him going into the sky." 2.31. he foreseeing this spoke about the resurrection of the Christ, that neither was his soul left in Hades, nor did his flesh see decay. 2.33. Being therefore exalted by the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this, which you now see and hear. 2.36. "Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified." 3.13. The God of Abraham, Isaac, and Jacob, the God of our fathers, has glorified his Servant Jesus, whom you delivered up, and denied before the face of Pilate, when he had determined to release him. 3.14. But you denied the Holy and Righteous One, and asked for a murderer to be granted to you, 3.15. and killed the Prince of life, whom God raised from the dead, whereof we are witnesses. 3.18. But the things which God announced by the mouth of all his prophets, that Christ should suffer, he thus fulfilled. 3.20. and that he may send Christ Jesus, who was ordained for you before, 5.42. Every day, in the temple and at home, they never stopped teaching and preaching Jesus, the Christ. 7.54. Now when they heard these things, they were cut to the heart, and they gnashed at him with their teeth. 7.55. But he, being full of the Holy Spirit, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, 7.56. and said, "Behold, I see the heavens opened, and the Son of Man standing on the right hand of God!" 7.57. But they cried out with a loud voice, and stopped their ears, and rushed at him with one accord. 7.58. They threw him out of the city, and stoned him. The witnesses placed their garments at the feet of a young man named Saul. 7.59. They stoned Stephen as he called out, saying, "Lord Jesus, receive my Spirit!" 7.60. He kneeled down, and cried with a loud voice, "Lord, don't hold this sin against them!" When he had said this, he fell asleep. 8.5. Philip went down to the city of Samaria, and proclaimed to them the Christ. 9.22. But Saul increased more in strength, and confounded the Jews who lived at Damascus, proving that this is the Christ. 10.24. On the next day they entered into Caesarea. Cornelius was waiting for them, having called together his relatives and his near friends. 14.22. confirming the souls of the disciples, exhorting them to continue in the faith, and that through many afflictions we must enter into the Kingdom of God. 17.3. explaining and demonstrating that the Christ had to suffer, and to rise again from the dead, and saying, "This Jesus, whom I proclaim to you, is the Christ." 17.31. because he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; whereof he has given assurance to all men, in that he has raised him from the dead." 18.5. But when Silas and Timothy came down from Macedonia, Paul was compelled by the Spirit, testifying to the Jews that Jesus was the Christ. 18.28. for he powerfully refuted the Jews, publicly showing by the Scriptures that Jesus was the Christ. 24.15. having hope toward God, which these also themselves look for, that there will be a resurrection of the dead, both of the just and unjust. 26.22. Having therefore obtained the help that is from God, I stand to this day testifying both to small and great, saying nothing but what the prophets and Moses did say should come, 26.23. how the Christ must suffer, and how he first by the resurrection of the dead should proclaim light both to these people and to the Gentiles." |
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11. New Testament, Matthew, 12.38-12.42, 19.28-19.29, 24.6, 24.29, 24.43-24.51, 25.13, 26.64 (1st cent. CE - 1st cent. CE) Tagged with subjects: •redaction criticism Found in books: Crabb (2020) 302, 308, 320| 12.38. Τότε ἀπεκρίθησαν αὐτῷ τινὲς τῶν γραμματέων καὶ Φαρισαίων λέγοντες Διδάσκαλε, θέλομεν ἀπὸ σοῦ σημεῖον ἰδεῖν. 12.39. ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς Γενεὰ πονηρὰ καὶ μοιχαλὶς σημεῖον ἐπιζητεῖ, καὶ σημεῖον οὐ δοθήσεται αὐτῇ εἰ μὴ τὸ σημεῖον Ἰωνᾶ τοῦ προφήτου. 12.40. ὥσπερ γὰρ ἦν Ἰωνᾶς ἐν τῇ κοιλίᾳ τοῦ κήτους τρεῖς ἡμέρας καὶ τρεῖς νύκτας, οὕτως ἔσται ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ καρδίᾳ τῆς γῆς τρεῖς ἡμέρας καὶ τρεῖς νύκτας. 12.41. ἄνδρες Νινευεῖται ἀναστήσονται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης καὶ κατακρινοῦσιν αὐτήν· ὅτι μετενόησαν εἰς τὸ κήρυγμα Ἰωνᾶ, καὶ ἰδοὺ πλεῖον Ἰωνᾶ ὧδε. 12.42. βασίλισσα νότου ἐγερθήσεται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης καὶ κατακρινεῖ αὐτήν· ὅτι ἦλθεν ἐκ τῶν περάτων τῆς γῆς ἀκοῦσαι τὴν σοφίαν Σολομῶνος, καὶ ἰδοὺ πλεῖον Σολομῶνος ὧδε. 19.28. ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς Ἀμὴν λέγω ὑμῖν ὅτι ὑμεῖς οἱ ἀκολουθήσαντές μοι ἐν τῇ παλινγενεσίᾳ, ὅταν καθίσῃ ὁ υἱὸς τοῦ ἀνθρώπου ἐπὶ θρόνου δόξης αὐτοῦ, καθήσεσθε καὶ ὑμεῖς ἐπὶ δώδεκα θρόνους κρίνοντες τὰς δώδεκα φυλὰς τοῦ Ἰσραήλ. 19.29. καὶ πᾶς ὅστις ἀφῆκεν οἰκίας ἢ ἀδελφοὺς ἢ ἀδελφὰς ἢ πατέρα ἢ μητέρα ἢ τέκνα ἢ ἀγροὺς ἕνεκεν τοῦ ἐμοῦ ὀνόματος, πολλαπλασίονα λήμψεται καὶ ζωὴν αἰώνιον κληρονομήσει. 24.6. μελλήσετε δὲ ἀκούειν πολέμους καὶ ἀκοὰς πολέμων· ὁρᾶτε, μὴ θροεῖσθε· Δεῖ γὰρ γενέσθαι, ἀλλʼ οὔπω ἐστὶν τὸ τέλος. 24.29. Εὐθέως δὲ μετὰ τὴν θλίψιν τῶν ἡμερῶν ἐκείνων ὁ ἥλιος σκοτισθήσεται, καὶ ἡ σελήνη οὐ δώσει τὸ φέγγος αὐτῆς, καὶ οἱ ἀστέρες πεσοῦνται ἀπὸ τοῦ οὐρανοῦ καὶ αἱ δυνάμεις τῶν οὐρανῶν σαλευθήσονται. 24.43. ἐκεῖνο δὲ γινώσκετε ὅτι εἰ ᾔδει ὁ οἰκοδεσπότης ποίᾳ φυλακῇ ὁ κλέπτης ἔρχεται, ἐγρηγόρησεν ἂν καὶ οὐκ ἂν εἴασεν διορυχθῆναι τὴν οὶκίαν αὐτοῦ. 24.44. διὰ τοῦτο καὶ ὑμεῖς γίνεσθε ἕτοιμοι, ὅτι ᾗ οὐ δοκεῖτε ὥρᾳ ὁ υἱὸς τοῦ ἀνθρώπου ἔρχεται. 24.45. Τίς ἄρα ἐστὶν ὁ πιστὸς δοῦλος καὶ φρόνιμος ὃν κατέστησεν ὁ κύριος ἐπὶ τῆς οἰκετείας αὐτοῦ τοῦ δοῦναι αὐτοῖς τὴν τροφὴν ἐν καιρῷ; 24.46. μακάριος ὁ δοῦλος ἐκεῖνος ὃν ἐλθὼν ὁ κύριος αὐτοῦ εὑρήσει οὕτως ποιοῦντα· 24.47. ἀμὴν λέγω ὑμῖν ὅτι ἐπὶ πᾶσιν τοῖς ὑπάρχουσιν αὐτοῦ καταστήσει αὐτόν. 24.48. ἐὰν δὲ εἴπῃ ὁ κακὸς δοῦλος ἐκεῖνος ἐν τῇ καρδίᾳ αὐτοῦ Χρονίζει μου ὁ κύριος, 24.49. καὶ ἄρξηται τύπτειν τοὺς συνδούλους αὐτοῦ, ἐσθίῃ δὲ καὶ πίνῃ μετὰ τῶν μεθυόντων, 24.50. ἥξει ὁ κύριος τοῦ δούλου ἐκείνου ἐν ἡμέρᾳ ᾗ οὐ προσδοκᾷ καὶ ἐν ὥρᾳ ᾗ οὐ γινώσκει, 24.51. καὶ διχοτομήσει αὐτὸν καὶ τὸ μέρος αὐτοῦ μετὰ τῶν ὑποκριτῶν θήσει· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων. 25.13. Γρηγορεῖτε οὖν, ὅτι οὐκ οἴδατε τὴν ἡμέραν οὐδὲ τὴν ὥραν. 26.64. λέγει αὐτῷ ὁ Ἰησοῦς Σὺ εἶπας· πλὴν λέγω ὑμῖν, ἀπʼ ἄρτι ὄψεσθε τὸν υἱὸν τοῦ ἀνθρώπου καθήμενον ἐκ δεξιῶν τῆς δυνάμεως καὶ ἐρχόμενον ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ. | 12.38. Then certain of the scribes and Pharisees answered, saying, "Teacher, we want to see a sign from you." 12.39. But he answered them, "An evil and adulterous generation seeks after a sign, but no sign will be given it but the sign of Jonah the prophet. 12.40. For as Jonah was three days and three nights in the belly of the whale, so will the Son of Man be three days and three nights in the heart of the earth. 12.41. The men of Nineveh will stand up in the judgment with this generation, and will condemn it, for they repented at the preaching of Jonah; and behold, someone greater than Jonah is here. 12.42. The queen of the south will rise up in the judgment with this generation, and will condemn it, for she came from the ends of the earth to hear the wisdom of Solomon; and behold, someone greater than Solomon is here. 19.28. Jesus said to them, "Most assuredly I tell you that you who have followed me, in the regeneration when the Son of Man will sit on the throne of his glory, you also will sit on twelve thrones, judging the twelve tribes of Israel. 19.29. Everyone who has left houses, or brothers, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, will receive one hundred times, and will inherit eternal life. 24.6. You will hear of wars and rumors of wars. See that you aren't troubled, for all this must happen, but the end is not yet. 24.29. But immediately after the oppression of those days, the sun will be darkened, the moon will not give its light, the stars will fall from the sky, and the powers of the heavens will be shaken; 24.43. But know this, that if the master of the house had known in what watch of the night the thief was coming, he would have watched, and would not have allowed his house to be broken into. 24.44. Therefore also be ready, for in an hour that you don't expect, the Son of Man will come. 24.45. "Who then is the faithful and wise servant, whom his lord has set over his household, to give them their food in due season? 24.46. Blessed is that servant whom his lord finds doing so when he comes. 24.47. Most assuredly I tell you that he will set him over all that he has. 24.48. But if that evil servant should say in his heart, 'My lord is delaying his coming,' 24.49. and begins to beat his fellow-servants, and eat and drink with the drunken, 24.50. the lord of that servant will come in a day when he doesn't expect it, and in an hour when he doesn't know it, 24.51. and will cut him in pieces, and appoint his portion with the hypocrites; there is where the weeping and grinding of teeth will be. 25.13. Watch therefore, for you don't know the day nor the hour in which the Son of Man is coming. 26.64. Jesus said to him, "You have said it. Nevertheless, I tell you, henceforth you will see the Son of Man sitting at the right hand of Power, and coming on the clouds of the sky." |
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12. New Testament, Mark, 6.1-6.13, 8.11-8.12, 13.7-13.8, 13.24-13.25, 13.33-13.37, 14.62 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Crabb (2020) 302, 308, 320; Potter Suh and Holladay (2021) 538| 6.1. Καὶ ἐξῆλθεν ἐκεῖθεν, καὶ ἔρχεται εἰς τὴν πατρίδα αὐτοῦ, καὶ ἀκολουθοῦσιν αὐτῷ οἱ μαθηταὶ αὐτοῦ. 6.2. Καὶ γενομένου σαββάτου ἤρξατο διδάσκειν ἐν τῇ συναγωγῇ· καὶ οἱ πολλοὶ ἀκούοντες ἐξεπλήσσοντο λέγοντες Πόθεν τούτῳ ταῦτα, καὶ τίς ἡ σοφία ἡ δοθεῖσα τούτῳ, καὶ αἱ δυνάμεις τοιαῦται διὰ τῶν χειρῶν αὐτοῦ γινόμεναι; 6.3. οὐχ οὗτός ἐστιν ὁ τέκτων, ὁ υἱὸς τῆς Μαρίας καὶ ἀδελφὸς Ἰακώβου καὶ Ἰωσῆτος καὶ Ἰούδα καὶ Σίμωνος; καὶ οὐκ εἰσὶν αἱ ἀδελφαὶ αὐτοῦ ὧδε πρὸς ἡμᾶς; καὶ ἐσκανδαλίζοντο ἐν αὐτῷ. 6.4. καὶ ἔλεγεν αὐτοῖς ὁ Ἰησοῦς ὅτι Οὐκ ἔστιν προφήτης ἄτιμος εἰ μὴ ἐν τῇ πατρίδι αὐτοῦ καὶ ἐν τοῖς συγγενεῦσιν αὐτοῦ καὶ ἐν τῇ οἰκίᾳ αὐτοῦ. 6.5. Καὶ οὐκ ἐδύνατο ἐκεῖ ποιῆσαι οὐδεμίαν δύναμιν, εἰ μὴ ὀλίγοις ἀρρώστοις ἐπιθεὶς τὰς χεῖρας ἐθεράπευσεν· 6.6. καὶ ἐθαύμασεν διὰ τὴν ἀπιστίαν αὐτῶν. Καὶ περιῆγεν τὰς κώμας κύκλῳ διδάσκων. 6.7. Καὶ προσκαλεῖται τοὺς δώδεκα, καὶ ἤρξατο αὐτοὺς ἀποστέλλειν δύο δύο, καὶ ἐδίδου αὐτοῖς ἐξουσίαν τῶν πνευμάτων τῶν ἀκαθάρτων, 6.8. καὶ παρήγγειλεν αὐτοῖς ἵνα μηδὲν αἴρωσιν εἰς ὁδὸν εἰ μὴ ῥάβδον μόνον, μὴ ἄρτον, μὴ πήραν, μὴ εἰς τὴν ζώνην χαλκόν, 6.9. ἀλλὰ ὑποδεδεμένους σανδάλια, καὶ μὴ ἐνδύσασθαι δύο χιτῶνας. 6.10. καὶ ἔλεγεν αὐτοῖς Ὅπου ἐὰν εἰσέλθητε εἰς οἰκίαν, ἐκεῖ μένετε ἕως ἂν ἐξέλθητε ἐκεῖθεν. 6.11. καὶ ὃς ἂν τόπος μὴ δέξηται ὑμᾶς μηδὲ ἀκούσωσιν ὑμῶν, ἐκπορευόμενοι ἐκεῖθεν ἐκτινάξατε τὸν χοῦν τὸν ὑποκάτω τῶν ποδῶν ὑμῶν εἰς μαρτύριον αὐτοῖς. 6.12. Καὶ ἐξελθόντες ἐκήρυξαν ἵνα μετανοῶσιν, 6.13. καὶ δαιμόνια πολλὰ ἐξέβαλλον, καὶ ἤλειφον ἐλαίῳ πολλοὺς ἀρρώστους καὶ ἐθεράπευον. 8.11. Καὶ ἐξῆλθον οἱ Φαρισαῖοι καὶ ἤρξαντο συνζητεῖν αὐτῷ, ζητοῦντες παρʼ αὐτοῦ σημεῖον ἀπὸ τοῦ οὐρανοῦ, πειράζοντες αὐτόν. 8.12. καὶ ἀναστενάξας τῷ πνεύματι αὐτοῦ λέγει Τί ἡ γενεὰ αὕτη ζητεῖ σημεῖον; ἀμὴν λέγω, εἰ δοθήσεται τῇ γενεᾷ ταύτῃ σημεῖον. 13.7. ὅταν δὲ ἀκούσητε πολέμους καὶ ἀκοὰς πολέμων, μὴ θροεῖσθε· δεῖ γενέσθαι, ἀλλʼ οὔπω τὸ τέλος. 13.8. ἐγερθήσεται γὰρ ἔθνος ἐπʼ ἔθνος καὶ βασιλεία ἐπὶ βασιλείαν, ἔσονται σεισμοὶ κατὰ τόπους, ἔσονται λιμοί· ἀρχὴ ὠδίνων ταῦτα. 13.24. Ἀλλὰ ἐν ἐκείναις ταῖς ἡμέραις μετὰ τὴν θλίψιν ἐκείνην ὁ ἥλιος σκοτισθήσεται, καὶ ἡ σελήνη οὐ δώσει τὸ φέγγος αὐτῆς, 13.25. καὶ οἱ ἀστέρες ἔσονται ἐκ τοῦ οὐρανοῦ πίπτοντες, καὶ αἱ δυνάμεις αἱ ἐν τοῖς οὐρανοῖς σαλευθήσονται. 13.33. βλέπετε ἀγρυπνεῖτε, οὐκ οἴδατε γὰρ πότε ὁ καιρός [ἐστιν]· 13.34. ὡς ἄνθρωπος ἀπόδημος ἀφεὶς τὴν οἰκίαν αὐτοῦ καὶ δοὺς τοῖς δούλοις αὐτοῦ τὴν ἐξουσίαν, ἑκάστῳ τὸ ἔργον αὐτοῦ, καὶ τῷ θυρωρῷ ἐνετείλατο ἵνα γρηγορῇ. 13.35. γρηγορεῖτε οὖν, οὐκ οἴδατε γὰρ πότε ὁ κύριος τῆς οἰκίας ἔρχεται, ἢ ὀψὲ ἢ μεσονύκτιον ἢ ἀλεκτοροφωνίας ἢ πρωί, 13.36. μὴ ἐλθὼν ἐξέφνης εὕρῃ ὑμᾶς καθεύδοντας· 13.37. ὃ δὲ ὑμῖν λέγω πᾶσιν λέγω, γρηγορεῖτε. 14.62. ὁ δὲ Ἰησοῦς εἶπεν Ἐγώ εἰμι, καὶ ὄψεσθε τὸν υἱὸν τοῦ ἀνθρώπου ἐκ δεξιῶν καθήμενον τῆς δυνάμεως καὶ ἐρχόμενον μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ. | 6.1. He went out from there. He came into his own country, and his disciples followed him. 6.2. When the Sabbath had come, he began to teach in the synagogue, and many hearing him were astonished, saying, "Where did this man get these things?" and, "What is the wisdom that is given to this man, that such mighty works come about by his hands? 6.3. Isn't this the carpenter, the son of Mary, and brother of James, Joses, Judas, and Simon? Aren't his sisters here with us?" They were offended at him. 6.4. Jesus said to them, "A prophet is not without honor, except in his own country, and among his own relatives, and in his own house." 6.5. He could do no mighty work there, except that he laid his hands on a few sick folk, and healed them. 6.6. He marveled because of their unbelief. He went around the villages teaching. 6.7. He called to himself the twelve, and began to send them out two by two; and he gave them authority over the unclean spirits. 6.8. He charged them that they should take nothing for their journey, except a staff only: no bread, no wallet, no money in their purse, 6.9. but to wear sandals, and not put on two tunics. 6.10. He said to them, "Wherever you enter into a house, stay there until you depart from there. 6.11. Whoever will not receive you nor hear you, as you depart from there, shake off the dust that is under your feet for a testimony against them. Assuredly, I tell you, it will be more tolerable for Sodom and Gomorrah in the day of judgment than for that city!" 6.12. They went out and preached that people should repent. 6.13. They cast out many demons, and anointed many with oil who were sick, and healed them. 8.11. The Pharisees came out and began to question him, seeking from him a sign from heaven, and testing him. 8.12. He sighed deeply in his spirit, and said, "Why does this generation seek a sign? Most assuredly I tell you, no sign will be given to this generation." 13.7. "When you hear of wars and rumors of wars, don't be troubled. For those must happen, but the end is not yet. 13.8. For nation will rise against nation, and kingdom against kingdom. There will be earthquakes in various places. There will be famines and troubles. These things are the beginning of birth pains. 13.24. But in those days, after that oppression, the sun will be darkened, the moon will not give its light, 13.25. the stars will be falling from the sky, and the powers that are in the heavens will be shaken. 13.33. Watch, keep alert, and pray; for you don't know when the time is. 13.34. "It is like a man, traveling to another country, having left his house, and given authority to his servants, and to each one his work, and also commanded the doorkeeper to keep watch. 13.35. Watch therefore, for you don't know when the lord of the house is coming, whether at evening, or at midnight, or when the rooster crows, or in the morning; 13.36. lest coming suddenly he might find you sleeping. 13.37. What I tell you, I tell all: Watch." 14.62. Jesus said, "I AM. You will see the Son of Man sitting at the right hand of Power, and coming with the clouds of the sky." |
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| 13. Palestinian Talmud, Peah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •redaction criticism Found in books: Hayes (2022) 218 |
| 14. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •redaction criticism Found in books: Hayes (2022) 224 |
| 15. Palestinian Talmud, Az, None Tagged with subjects: •redaction criticism Found in books: Hayes (2022) 262 |
16. Babylonian Talmud, Avodah Zarah, None Tagged with subjects: •redaction criticism Found in books: Hayes (2022) 262| 6b. מנין שלא יושיט אדם כוס של יין לנזיר ואבר מן החי לבני נח ת"ל (ויקרא יט, יד) ולפני עור לא תתן מכשול והא הכא דכי לא יהבינן ליה שקלי איהו וקעבר משום לפני עור לא תתן מכשול,הב"ע דקאי בתרי עברי נהרא דיקא נמי דקתני לא יושיט ולא קתני לא יתן ש"מ,איבעיא להו נשא ונתן מאי ר' יוחנן אמר נשא ונתן אסור ר"ל אמר נשא ונתן מותר איתיביה רבי יוחנן לריש לקיש אידיהן של עובדי כוכבים נשא ונתן אסורין מאי לאו לפני אידיהן לא אידיהן דוקא,א"ד איתיביה ר"ש בן לקיש לרבי יוחנן אידיהן של עובדי כוכבים נשא ונתן אסור אידיהן אין לפני אידיהן לא תנא אידי ואידי אידיהן קרי ליה,תניא כוותיה דר"ל כשאמרו אסור לשאת ולתת עמהם לא אסרו אלא בדבר המתקיים אבל בדבר שאינו מתקיים לא ואפילו בדבר המתקיים נשא ונתן מותר תני רב זביד בדבי רבי אושעיא דבר שאין מתקיים מוכרין להם אבל אין לוקחין מהם,ההוא מינאה דשדר ליה דינרא קיסרנאה לרבי יהודה נשיאה ביום אידו הוה יתיב ריש לקיש קמיה אמר היכי אעביד אשקליה אזיל ומודה לא אשקליה הויא ליה איבה א"ל ריש לקיש טול וזרוק אותו לבור בפניו אמר כל שכן דהויא ליה איבה כלאחר יד הוא דקאמינא:,להשאילן ולשאול מהן כו': בשלמא להשאילן דקא מרווח להו אבל לשאול מהן מעוטי קא ממעט להו אמר אביי גזרה לשאול מהן אטו להשאילן רבא אמר כולה משום דאזיל ומודה הוא:,להלוותם וללוות מהן: בשלמא להלוותם משום דקא מרווח להו אלא ללוות מהן אמאי אמר אביי גזרה ללוות מהן אטו להלוותם רבא אמר כולה משום דאזיל ומודה הוא:,לפורען ולפרוע מהן כו': בשלמא לפורען משום דקא מרווח להו אלא לפרוע מהן מעוטי ממעט להו אמר אביי גזירה לפרוע מהן אטו לפורען רבא אמר כולה משום דאזיל ומודה הוא,וצריכי דאי תנא לשאת ולתת עמהן משום דקא מרווח להו ואזיל ומודה אבל לשאול מהן דמעוטי קא ממעט להו שפיר דמי,ואי תנא לשאול מהן משום דחשיבא ליה מילתא ואזיל ומודה אבל ללוות מהן צערא בעלמא אית ליה אמר תוב לא הדרי זוזי,ואי תנא ללוות מהן משום דקאמר בעל כרחיה מיפרענא והשתא מיהא אזיל ומודה אבל ליפרע מהן דתו לא הדרי זוזי אימא צערא אית ליה ולא אזיל ומודה צריכא,רבי יהודה אומר נפרעין מהן כו': ולית ליה לרבי יהודה אף על פי שמיצר עכשיו שמח הוא לאחר זמן,והתניא רבי יהודה אומר אשה לא תסוד במועד מפני שניוול הוא לה ומודה ר' יהודה בסיד שיכולה לקפלו במועד שטופלתו במועד אע"פ שמצירה עכשיו שמחה היא לאחר זמן,אר"נ בר יצחק הנח להלכות מועד דכולהו מיצר עכשיו שמחה לאחר זמן רבינא אמר עובד כוכבים לענין פרעון לעולם מיצר,מתניתין דלא כר' יהושע בן קרחה דתניא ריב"ק אומר מלוה בשטר אין נפרעין מהן מלוה על פה נפרעין מהן מפני שהוא כמציל מידם,יתיב רב יוסף אחוריה דר' אבא ויתיב רבי אבא קמיה דרב הונא ויתיב וקאמר הלכתא כרבי יהושע בן קרחה והלכתא כר' יהודה,הלכתא כרבי יהושע הא דאמרן כר' יהודה דתניא הנותן צמר לצבע לצבוע לו אדום וצבעו שחור שחור וצבעו אדום | 6b. b From where /b is it derived b that a person may not extend a cup of wine to a nazirite, /b who is prohibited from drinking wine, b and /b that he may not extend b a limb /b severed b from a living animal to descendants of Noah? The verse states: “And you shall not put a stumbling block before the blind” /b (Leviticus 19:14). b But here, /b in both cases, b if one does not give it to him, he can take it himself, and /b yet the one who provides it to him b transgresses due to /b the prohibition: b “You shall not put a stumbling block before the blind.” /b ,The Gemara answers: b Here we are dealing with /b a case b where they are standing on /b the b two sides /b of b a river, /b and therefore the recipient could not have taken it himself. Since his help was instrumental, the one who conveyed the item has violated the prohibition of putting a stumbling block before the blind. The Gemara adds: The language of the i baraita /i b is also precise, as it teaches: /b A person b may not extend, and it does not teach: One may not give. Learn from /b the usage of the term extend that the i baraita /i is referring to one located on one side of a river, who extends the item to the one on the other side.,§ b A dilemma was raised before /b the Sages: If one ignored the injunction of the mishna and b engaged in business /b with gentiles before their festival, b what /b is the status of the profit that he earned? b Rabbi Yoḥa says: /b If he b engaged in business, /b it is b prohibited /b to derive benefit from his profits. b Reish Lakish says: /b If he b engaged in business, /b it is b permitted /b to derive benefit from his profits. b Rabbi Yoḥa raised an objection to Reish Lakish /b from a i baraita /i : With regard to b the festivals of gentiles, /b if one b engaged in business, /b these profits are b prohibited. What, is it not /b referring to one who engages in business with gentiles b before their festivals? /b Reish Lakish responded: b No, /b the i baraita /i is referring to business conducted b specifically /b during b their festivals. /b , b There are /b those b who say /b that there is a different version of the above exchange. b Rabbi Shimon ben Lakish raised an objection to Rabbi Yoḥa /b from a i baraita /i : With regard to b the festivals of gentiles, /b if one b engaged in business /b these profits are b prohibited. /b Isn’t it correct to infer from the i baraita /i that if the business occurred during b their festivals, yes, /b deriving benefit from the profits is prohibited, but if it took place b before their festivals, no, /b it is not prohibited? Rabbi Yoḥa responded: b No; the i tanna /i calls /b both b this, /b the days before the festival, b and that, /b the festival itself: b Their festivals. /b ,The Gemara notes that it b is taught /b in a i baraita /i b in accordance with /b the opinion b of Reish Lakish: When /b the Sages b said /b that it is b prohibited to engage with /b the gentiles b in business, they prohibited /b it b only in /b the case of b an item that endures. But with regard to an item that does not endure, /b it is b not /b prohibited. b And even with regard to an item that endures, /b if one b did engage in business /b with gentiles, deriving benefit from the profits is b permitted. Rav Zevid taught /b a i baraita /i b from the school of Rabbi Oshaya: /b With regard to b an item that does not endure, one may sell /b it b to them, but one may not buy /b it b from them. /b ,The Gemara relates: There was an incident involving b a certain heretic who sent a Caesarean dinar to Rabbi Yehuda Nesia on the day of /b the heretic’s b festival. /b Rabbi Yehuda Nesia b said /b to b Reish Lakish, /b who b was sitting before him: What shall I do? /b If b I take /b the dinar, b he will go and thank /b his idol for the success of his endeavor, but if b I do not take /b the dinar, b he will harbor enmity /b toward me. b Reish Lakish said to him: Take /b it b and throw it into a pit in the presence of /b the heretic. Rabbi Yehuda Nesia b said: All the more so, /b this will cause b him to harbor enmity /b toward me. Reish Lakish explained: b I said, /b i.e., I meant, b that /b you should throw it b in an unusual manner, /b so that it looks as though the dinar inadvertently fell from your hand into the pit.,§ The mishna teaches that it is prohibited b to lend them /b items b and to borrow /b items b from them /b during the three days preceding their festivals. The Gemara asks: b Granted, /b it is prohibited b to lend /b the items b to them, as /b this b causes them /b to have b a profit. But /b why is it prohibited b to borrow /b the items b from them /b during this period? Doesn’t this serve to b reduce for them /b the property they possess during the festival? b Abaye said: /b The Sages issued b a decree /b that it is prohibited b to borrow /b the items b from them due to /b the concern that he might come b to lend /b the items b to them. Rava said: All of it, /b lending and borrowing, b is /b prohibited for the same reason, b as /b in either situation the gentile might b go and give thanks /b to his idol, as he will be pleased that the Jew was forced to borrow the items from him.,The mishna further teaches that it is prohibited b to lend /b money b to them or to borrow /b money b from them. /b The Gemara asks: b Granted, /b it is prohibited b to lend /b money b to them, as /b this b causes them /b to have b a profit. But /b if one wants b to borrow /b money b from them, why /b is it prohibited? b Abaye said: /b The Sages issued b a decree /b that it is prohibited b to borrow /b money b from them, due to /b the concern that he might come b to lend /b money b to them. Rava said: All /b of it, lending and borrowing money, is prohibited for the same reason, b as /b in either situation the gentile b will go and give thanks /b to his object of idol worship.,The mishna also teaches that it is prohibited b to repay debts /b owed to b them and to collect payment of their debts. /b Once again, the Gemara asks: b Granted, /b it is prohibited b to repay debts /b owed b to them, as /b giving them the money at this time b causes them /b to have b a profit. But /b why is it prohibited b to collect payment of their debts? /b Doesn’t this serve to b reduce their /b fortune? b Abaye said: /b The Sages issued b a decree /b that it is prohibited b to collect debts from them, due to /b the concern that he might come b to repay their debts. Rava said: All of it, /b repaying and collecting debts, is prohibited for the same reason, b as /b in either situation the gentile might b go and give thanks /b to his idol for having had sufficient funds to pay his debts.,The Gemara notes: b And /b all of the prohibitions listed in the mishna b are necessary. As, if /b the mishna had b taught /b only that it is prohibited b to engage with them in business, /b one could have said that the reason for the prohibition is b because it causes /b the gentile to have b a profit, and he will go and give thanks /b to his idol. b But /b with regard to b borrowing /b items b from them, which /b serves to b reduce for them /b the property they possess during the festival, one may b well /b do so., b And if /b the mishna had further b taught /b only that it is prohibited b to borrow /b items b from them, /b one might have thought that this is b because the matter is significant to /b the gentile, as he is pleased that the Jew is forced to borrow items from him, b and /b therefore he might b go and give thanks. But /b it might have been supposed that b to borrow /b money b from them /b is permitted, as b there is only distress for /b the gentile when he lends money, as he would b say: /b My b money will not return to me again, /b since the borrower may never repay the loan., b And if /b the mishna had b taught /b in addition only that it is prohibited b to borrow /b money b from them, /b one might have thought that this is b because /b the gentile b says: I will /b forcibly b collect payment /b from the Jew b against his will, /b by means of the promissory note, b and now in any event he /b will b go and give thanks /b that the Jew is forced to borrow money from him. b But /b with regard to b collecting payment from them, as /b this b money will never return to him again, /b one might b say /b that b he has distress /b about paying back the debt, b and /b he will b not go and give thanks. /b Since one might have reached these conclusions, it is b necessary /b for the mishna to state each ruling explicitly.,§ The mishna teaches that b Rabbi Yehuda says: One may collect /b the b repayment /b of debts b from them, /b because this causes the gentile distress. The Gemara asks: b And doesn’t Rabbi Yehuda accept /b the principle that b even though he is distressed now, he will be happy afterward? /b , b But isn’t it taught /b in a i baraita /i : b Rabbi Yehuda says: A woman may not apply lime /b to her skin b during /b the intermediate days of b the Festival /b in order to remove bodily hair and soften her skin, b because /b this temporarily b disfigures her /b until the lime is removed. b And Rabbi Yehuda concedes with regard to lime that she can peel off during /b the intermediate days of b the Festival that she may apply it on /b the intermediate days of b the Festival, /b as b even though she is distressed now, /b as the lime renders her unattractive, b she will be happy afterward, /b when the lime is removed and she becomes more attractive. It is evident from this i baraita /i that Rabbi Yehuda does take into account the joy that will be experienced at a later time with regard to permitting an action now., b Rav Naḥman bar Yitzḥak says /b in response: b Leave /b aside b the i halakhot /i of /b the intermediate days of b a Festival. /b These cannot be compared to other cases, b as /b with regard to b all /b the labors permitted on a Festival this is the reason for the leniency: Although b he is distressed /b by performing them b now, /b as they involve effort and trouble, b he will be happy afterward /b on the Festival itself that he has performed them, when he enjoys the benefits of the labor he has performed. Due to the joy they will bring him on the Festival, these labors are permitted. b Ravina said /b that there is a different answer: Rabbi Yehuda maintains that b with regard to repaying /b a debt b a gentile is always distressed, /b even after the fact. But in general, Rabbi Yehuda does take into account the joy that will be experienced at a later time.,The Gemara notes: b The mishna is not in accordance with /b the opinion of b Rabbi Yehoshua ben Korḥa, /b as it states that one may not collect payment from a gentile during the three days preceding their festivals, without differentiating between various cases. b As it is taught /b in a i baraita /i : b Rabbi Yehoshua ben Korḥa says: /b In the case of b a loan with /b a promissory b note, one may not collect payment from /b gentiles before their festivals, as one can demand repayment of the debt by presenting the promissory note in his possession at a later stage. By contrast, in the case of b a loan by oral /b agreement, b one may collect payment from them, because he is /b considered b as one who salvages money from them, /b since he has no promissory note and cannot be sure that the gentile will repay the loan at another time.,The Gemara relates: b Rav Yosef sat behind Rabbi Abba /b in the study hall, b and Rabbi Abba sat before Rav Huna, /b as a student before his teacher. b And /b Rav Huna b sat and said /b the following statements: b The i halakha /i /b is b in accordance with /b the opinion of b Rabbi Yehoshua ben Korḥa, and the i halakha /i /b is b in accordance with /b the opinion of b Rabbi Yehuda. /b ,The Gemara explains: As for the statement that b the i halakha /i /b is b in accordance with /b the opinion of b Rabbi Yehoshua ben Korḥa, /b this is referring to b that which we said /b with regard to collecting a loan by oral agreement from gentiles during the days preceding their festivals. As for the statement that the i halakha /i is b in accordance with /b the opinion of b Rabbi Yehuda, /b this is b as it is taught /b in a mishna ( i Bava Kamma /i 100b): In the case of b one who gives wool to a dyer to dye /b it b red for him and /b instead b he dyed it black, /b or one who gives wool to a dyer to dye it b black and /b instead b he dyed it red, /b |
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| 17. Babylonian Talmud, Ket, None Tagged with subjects: •redaction criticism Found in books: Hayes (2022) 224 |
