1. Hebrew Bible, Song of Songs, 1.4-1.5, 4.8 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Exodus, as paradigm of redemption • God–Israel relationship, redemption and • Redemption • Redemption, Divine • Shekhinah, Redemption of • pesukei dezimra, redemptive response to • redemption, Gods love for Israel • redemption, Isaacs birth and • redemption, garment texts and • redemption, prayer and • redemption, romance as trope for
Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 135, 154, 351; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 213; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 101, 102, 103, 104, 105, 124, 132, 147
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1.4 מָשְׁכֵנִי אַחֲרֶיךָ נָּרוּצָה הֱבִיאַנִי הַמֶּלֶךְ חֲדָרָיו נָגִילָה וְנִשְׂמְחָה בָּךְ נַזְכִּירָה דֹדֶיךָ מִיַּיִן מֵישָׁרִים אֲהֵבוּךָ׃ 1.5 שְׁחוֹרָה אֲנִי וְנָאוָה בְּנוֹת יְרוּשָׁלִָם כְּאָהֳלֵי קֵדָר כִּירִיעוֹת שְׁלֹמֹה׃
4.8 אִתִּי מִלְּבָנוֹן כַּלָּה אִתִּי מִלְּבָנוֹן תָּבוֹאִי תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה מֵרֹאשׁ שְׂנִיר וְחֶרְמוֹן מִמְּעֹנוֹת אֲרָיוֹת מֵהַרְרֵי נְמֵרִים׃'' None | sup>
1.4 Draw me, we will run after thee; The king hath brought me into his chambers; We will be glad and rejoice in thee, We will find thy love more fragrant than wine! Sincerely do they love thee. 1.5 ’I am black, but comely, O ye daughters of Jerusalem, As the tents of Kedar, As the curtains of Solomon.
4.8 Come with me from Lebanon, my bride, With me from Lebanon; Look from the top of Amana, From the top of Senir and Hermon, From the lions’dens, From the mountains of the leopards.'' None |
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2. Hebrew Bible, Deuteronomy, 11.19 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Redemption • redemption of firstborn son, as exception to rule
Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 129; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 311
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11.19 וְלִמַּדְתֶּם אֹתָם אֶת־בְּנֵיכֶם לְדַבֵּר בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃'' None | sup>
11.19 And ye shall teach them your children, talking of them, when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up.'' None |
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3. Hebrew Bible, Exodus, 7.16, 14.30, 32.13 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Exodus, as paradigm of redemption • Last redeemer like the first one • Redemption • Redemption, Divine • liturgical, service of the redeemed • redemption • redemption, song of (in Midrash of the Ten Songs)
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 148; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 68, 151, 218, 355; Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 135; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 139; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 213, 354; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 137
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7.16 וְאָמַרְתָּ אֵלָיו יְהוָה אֱלֹהֵי הָעִבְרִים שְׁלָחַנִי אֵלֶיךָ לֵאמֹר שַׁלַּח אֶת־עַמִּי וְיַעַבְדֻנִי בַּמִּדְבָּר וְהִנֵּה לֹא־שָׁמַעְתָּ עַד־כֹּה׃' 32.13 זְכֹר לְאַבְרָהָם לְיִצְחָק וּלְיִשְׂרָאֵל עֲבָדֶיךָ אֲשֶׁר נִשְׁבַּעְתָּ לָהֶם בָּךְ וַתְּדַבֵּר אֲלֵהֶם אַרְבֶּה אֶת־זַרְעֲכֶם כְּכוֹכְבֵי הַשָּׁמָיִם וְכָל־הָאָרֶץ הַזֹּאת אֲשֶׁר אָמַרְתִּי אֶתֵּן לְזַרְעֲכֶם וְנָחֲלוּ לְעֹלָם׃'' None | sup>
7.16 And thou shalt say unto him: The LORD, the God of the Hebrews, hath sent me unto thee, saying: Let My people go, that they may serve Me in the wilderness; and, behold, hitherto thou hast not hearkened;
14.30 Thus the LORD saved Israel that day out of the hand of the Egyptians; and Israel saw the Egyptians dead upon the sea-shore.
32.13 Remember Abraham, Isaac, and Israel, Thy servants, to whom Thou didst swear by Thine own self, and saidst unto them: I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever.’' ' None |
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4. Hebrew Bible, Genesis, 1.2, 1.26, 1.28, 2.24 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Creation and ownership, Related to redemption • Israel, the people of, redemption/restoration of, the kingdom of, Israelite • Jesus, Redeemer • Redemption • Redemption, Divine • Shekhinah, Redemption of • redeem • redemption, Gods love for Israel • redemption/redeemer • rituals, redemption (apolutrōsis)
Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 69; Dunderberg (2008), Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus. 96; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 199, 201; Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 131; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 50, 242, 260; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 77, 86; Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 2; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 102, 103
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1.2 וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃
1.2 וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃
1.26 וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃
1.28 וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃
2.24 עַל־כֵּן יַעֲזָב־אִישׁ אֶת־אָבִיו וְאֶת־אִמּוֹ וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד׃' ' None | sup>
1.2 Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters.
1.26 And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’
1.28 And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’
2.24 Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh.' ' None |
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5. Hebrew Bible, Hosea, 2.16 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • God, redemption of Israel • Last redeemer like the first one • Redeemer, Deliverer • Zion, redemption of • redemption, of Zion
Found in books: Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 126; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 70
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2.16 לָכֵן הִנֵּה אָנֹכִי מְפַתֶּיהָ וְהֹלַכְתִּיהָ הַמִּדְבָּר וְדִבַּרְתִּי עַל לִבָּהּ׃'' None | sup>
2.16 Therefore, behold, I will allure her, And bring her into the wilderness, And speak tenderly unto her.'' None |
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6. Hebrew Bible, Leviticus, 5.21, 22.6-22.7 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Relative(s), Redeemer • redemption • redemption, by public auction • redemption, earthly • redemption, of seized property • redemptive
Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 154; Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 145; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 20; Schiffman (1983), Testimony and the Penal Code, 118
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5.21 נֶפֶשׁ כִּי תֶחֱטָא וּמָעֲלָה מַעַל בַּיהוָה וְכִחֵשׁ בַּעֲמִיתוֹ בְּפִקָּדוֹן אוֹ־בִתְשׂוּמֶת יָד אוֹ בְגָזֵל אוֹ עָשַׁק אֶת־עֲמִיתוֹ׃
22.6 נֶפֶשׁ אֲשֶׁר תִּגַּע־בּוֹ וְטָמְאָה עַד־הָעָרֶב וְלֹא יֹאכַל מִן־הַקֳּדָשִׁים כִּי אִם־רָחַץ בְּשָׂרוֹ בַּמָּיִם׃ 22.7 וּבָא הַשֶּׁמֶשׁ וְטָהֵר וְאַחַר יֹאכַל מִן־הַקֳּדָשִׁים כִּי לַחְמוֹ הוּא׃'' None | sup>
5.21 If any one sin, and commit a trespass against the LORD, and deal falsely with his neighbour in a matter of deposit, or of pledge, or of robbery, or have oppressed his neighbour;
22.6 the soul that toucheth any such shall be unclean until the even, and shall not eat of the holy things, unless he bathe his flesh in water. 22.7 And when the sun is down, he shall be clean; and afterward he may eat of the holy things, because it is his bread.'' None |
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7. Hebrew Bible, Numbers, 18.16 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • land, redemption of • pledge, redemption of • redemption, of patrimonial land • redemption, with a fee of one-fifth • redemptive
Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 46; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 20
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18.16 וּפְדוּיָו מִבֶּן־חֹדֶשׁ תִּפְדֶּה בְּעֶרְכְּךָ כֶּסֶף חֲמֵשֶׁת שְׁקָלִים בְּשֶׁקֶל הַקֹּדֶשׁ עֶשְׂרִים גֵּרָה הוּא׃'' None | sup>
18.16 And their redemption-money—from a month old shalt thou redeem them—shall be, according to thy valuation, five shekels of silver, after the shekel of the sanctuary—the same is twenty gerahs.'' None |
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8. Hebrew Bible, Psalms, 89.27-89.28, 103.13, 104.1-104.2, 118.25, 137.5 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Creation and ownership, Related to redemption • Israel, the people of, redemption/restoration of, the kingdom of, Israelite • Postponement of the End/redemption, the crisis of vii • Redeemer • Redemption • Redemption, Divine • Shekhinah, Redemption of • pesukei dezimra, redemptive response to • redemption, Gods love for Israel • redemption, garment texts and • redemption, in Yotzer Shir ha-Shirim • redemption, prayer and
Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 81; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 66, 140, 147, 150, 218, 358, 359; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 394; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 69; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 57, 82, 84, 168; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 105, 108, 153
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89.27 הוּא יִקְרָאֵנִי אָבִי אָתָּה אֵלִי וְצוּר יְשׁוּעָתִי׃ 89.28 אַף־אָנִי בְּכוֹר אֶתְּנֵהוּ עֶלְיוֹן לְמַלְכֵי־אָרֶץ׃
103.13 כְּרַחֵם אָב עַל־בָּנִים רִחַם יְהוָה עַל־יְרֵאָיו׃
104.1 בָּרֲכִי נַפְשִׁי אֶת־יְהוָה יְהוָה אֱלֹהַי גָּדַלְתָּ מְּאֹד הוֹד וְהָדָר לָבָשְׁתָּ׃
104.1 הַמְשַׁלֵּחַ מַעְיָנִים בַּנְּחָלִים בֵּין הָרִים יְהַלֵּכוּן׃ 104.2 עֹטֶה־אוֹר כַּשַּׂלְמָה נוֹטֶה שָׁמַיִם כַּיְרִיעָה׃ 104.2 תָּשֶׁת־חֹשֶׁךְ וִיהִי לָיְלָה בּוֹ־תִרְמֹשׂ כָּל־חַיְתוֹ־יָעַר׃
118.25 אָנָּא יְהוָה הוֹשִׁיעָה נָּא אָנָּא יְהוָה הַצְלִיחָה נָּא׃
137.5 אִם־אֶשְׁכָּחֵךְ יְרוּשָׁלִָם תִּשְׁכַּח יְמִינִי׃' ' None | sup>
89.27 He shall call unto Me: Thou art my Father, My God, and the rock of my salvation. . 89.28 I also will appoint him first-born, The highest of the kings of the earth.
103.13 Like as a father hath compassion upon his children, So hath the LORD compassion upon them that fear Him. .
104.1 Bless the LORD, O my soul. O LORD my God, Thou art very great; Thou art clothed with glory and majesty. 104.2 Who coverest Thyself with light as with a garment, who stretchest out the heavens like a curtain;
118.25 We beseech Thee, O LORD, save now! We beseech Thee, O LORD, make us now to prosper!
137.5 If I forget thee, O Jerusalem, Let my right hand forget her cunning.' ' None |
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9. Hebrew Bible, 1 Samuel, 2.1 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Redemption • Redemption, Divine • redemption, song of (in Midrash of the Ten Songs)
Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 153; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 354
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2.1 וַתִּתְפַּלֵּל חַנָּה וַתֹּאמַר עָלַץ לִבִּי בַּיהוָה רָמָה קַרְנִי בַּיהוָה רָחַב פִּי עַל־אוֹיְבַי כִּי שָׂמַחְתִּי בִּישׁוּעָתֶךָ׃2.1 יְהוָה יֵחַתּוּ מריבו מְרִיבָיו עלו עָלָיו בַּשָּׁמַיִם יַרְעֵם יְהוָה יָדִין אַפְסֵי־אָרֶץ וְיִתֶּן־עֹז לְמַלְכּוֹ וְיָרֵם קֶרֶן מְשִׁיחוֹ׃ ' None | sup>
2.1 And Ĥanna prayed, and said, My heart rejoices in the Lord, my horn is exalted in the Lord: my mouth is enlarged over my enemies; because I rejoice in Thy salvation.'' None |
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10. Hebrew Bible, Habakkuk, 2.2-2.3 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Israel, the people of, redemption/restoration of, the kingdom of, Israelite • Postponement of the End/redemption, the crisis of vii • Redemption
Found in books: Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 10, 24, 25; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 215, 216
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2.2 וַיַּעֲנֵנִי יְהוָה וַיֹּאמֶר כְּתוֹב חָזוֹן וּבָאֵר עַל־הַלֻּחוֹת לְמַעַן יָרוּץ קוֹרֵא בוֹ׃
2.2 וַיהוָה בְּהֵיכַל קָדְשׁוֹ הַס מִפָּנָיו כָּל־הָאָרֶץ׃ 2.3 כִּי עוֹד חָזוֹן לַמּוֹעֵד וְיָפֵחַ לַקֵּץ וְלֹא יְכַזֵּב אִם־יִתְמַהְמָהּ חַכֵּה־לוֹ כִּי־בֹא יָבֹא לֹא יְאַחֵר׃' ' None | sup>
2.2 And the LORD answered me, and said: ‘Write the vision, and make it plain upon tables, That a man may read it swiftly. 2.3 For the vision is yet for the appointed time, And it declareth of the end, and doth not lie; Though it tarry, wait for it; Because it will surely come, it will not delay.’' ' None |
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11. Hebrew Bible, Isaiah, 1.2, 8.2, 40.12, 43.14, 49.14, 50.2, 51.3, 52.2, 60.1-60.2, 60.22, 62.11, 63.1, 63.7, 63.9 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Creation and ownership, Related to redemption • God, as redeemer • God, redemption of Israel • God–Israel relationship, redemption and • Israel, the people of, redemption/restoration of, the kingdom of, Israelite • Messianic redemption/salvation, triumph • Postponement of the End/redemption, the crisis of vii • Redeemer, Deliverer • Redemption • Redemption, Divine • Redemption, salvation • Second Isaiah, on restoration and redemption • Shekhinah, Redemption of • Zion, redemption of • community, Gods love for Israel as redemptive • exile, redemption • pesukei dezimra, redemptive response to • redemption • redemption, Gods love for Israel • redemption, Isaacs birth and • redemption, Torah obedience and • redemption, crowning imagery and • redemption, garment texts and • redemption, of Zion • redemption, prayer and • redemption, romance as trope for • redemption, song of (in Midrash of the Ten Songs)
Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 68, 132, 135, 139, 142, 143, 144, 147, 148, 151, 156, 206, 223, 351, 352, 357, 358; Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 105; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 355; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 50; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 10; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 245; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 61, 82, 127, 178, 186, 208, 231; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 54, 55, 57, 62, 67, 71, 72, 101, 106, 107, 124, 126, 127, 132, 139, 149, 153; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 8
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1.2 וְאִם־תְּמָאֲנוּ וּמְרִיתֶם חֶרֶב תְּאֻכְּלוּ כִּי פִּי יְהוָה דִּבֵּר׃
1.2 שִׁמְעוּ שָׁמַיִם וְהַאֲזִינִי אֶרֶץ כִּי יְהוָה דִּבֵּר בָּנִים גִּדַּלְתִּי וְרוֹמַמְתִּי וְהֵם פָּשְׁעוּ בִי׃
8.2 וְאָעִידָה לִּי עֵדִים נֶאֱמָנִים אֵת אוּרִיָּה הַכֹּהֵן וְאֶת־זְכַרְיָהוּ בֶּן יְבֶרֶכְיָהוּ׃
8.2 לְתוֹרָה וְלִתְעוּדָה אִם־לֹא יֹאמְרוּ כַּדָּבָר הַזֶּה אֲשֶׁר אֵין־לוֹ שָׁחַר׃
40.12 מִי־מָדַד בְּשָׁעֳלוֹ מַיִם וְשָׁמַיִם בַּזֶּרֶת תִּכֵּן וְכָל בַּשָּׁלִשׁ עֲפַר הָאָרֶץ וְשָׁקַל בַּפֶּלֶס הָרִים וּגְבָעוֹת בְּמֹאזְנָיִם׃
43.14 כֹּה־אָמַר יְהוָה גֹּאַלְכֶם קְדוֹשׁ יִשְׂרָאֵל לְמַעַנְכֶם שִׁלַּחְתִּי בָבֶלָה וְהוֹרַדְתִּי בָרִיחִים כֻּלָּם וְכַשְׂדִּים בָּאֳנִיּוֹת רִנָּתָם׃
49.14 וַתֹּאמֶר צִיּוֹן עֲזָבַנִי יְהוָה וַאדֹנָי שְׁכֵחָנִי׃
50.2 מַדּוּעַ בָּאתִי וְאֵין אִישׁ קָרָאתִי וְאֵין עוֹנֶה הֲקָצוֹר קָצְרָה יָדִי מִפְּדוּת וְאִם־אֵין־בִּי כֹחַ לְהַצִּיל הֵן בְּגַעֲרָתִי אַחֲרִיב יָם אָשִׂים נְהָרוֹת מִדְבָּר תִּבְאַשׁ דְּגָתָם מֵאֵין מַיִם וְתָמֹת בַּצָּמָא׃
51.3 כִּי־נִחַם יְהוָה צִיּוֹן נִחַם כָּל־חָרְבֹתֶיהָ וַיָּשֶׂם מִדְבָּרָהּ כְּעֵדֶן וְעַרְבָתָהּ כְּגַן־יְהוָה שָׂשׂוֹן וְשִׂמְחָה יִמָּצֵא בָהּ תּוֹדָה וְקוֹל זִמְרָה׃
52.2 הִתְנַעֲרִי מֵעָפָר קוּמִי שְּׁבִי יְרוּשָׁלִָם התפתחו הִתְפַּתְּחִי מוֹסְרֵי צַוָּארֵךְ שְׁבִיָּה בַּת־צִיּוֹן׃
60.1 וּבָנוּ בְנֵי־נֵכָר חֹמֹתַיִךְ וּמַלְכֵיהֶם יְשָׁרְתוּנֶךְ כִּי בְקִצְפִּי הִכִּיתִיךְ וּבִרְצוֹנִי רִחַמְתִּיךְ׃
60.1 קוּמִי אוֹרִי כִּי בָא אוֹרֵךְ וּכְבוֹד יְהוָה עָלַיִךְ זָרָח׃ 60.2 כִּי־הִנֵּה הַחֹשֶׁךְ יְכַסֶּה־אֶרֶץ וַעֲרָפֶל לְאֻמִּים וְעָלַיִךְ יִזְרַח יְהוָה וּכְבוֹדוֹ עָלַיִךְ יֵרָאֶה׃ 60.2 לֹא־יָבוֹא עוֹד שִׁמְשֵׁךְ וִירֵחֵךְ לֹא יֵאָסֵף כִּי יְהוָה יִהְיֶה־לָּךְ לְאוֹר עוֹלָם וְשָׁלְמוּ יְמֵי אֶבְלֵךְ׃
60.22 הַקָּטֹן יִהְיֶה לָאֶלֶף וְהַצָּעִיר לְגוֹי עָצוּם אֲנִי יְהוָה בְּעִתָּהּ אֲחִישֶׁנָּה׃
62.11 הִנֵּה יְהוָה הִשְׁמִיעַ אֶל־קְצֵה הָאָרֶץ אִמְרוּ לְבַת־צִיּוֹן הִנֵּה יִשְׁעֵךְ בָּא הִנֵּה שְׂכָרוֹ אִתּוֹ וּפְעֻלָּתוֹ לְפָנָיו׃
63.1 וְהֵמָּה מָרוּ וְעִצְּבוּ אֶת־רוּחַ קָדְשׁוֹ וַיֵּהָפֵךְ לָהֶם לְאוֹיֵב הוּא נִלְחַם־בָּם׃
63.1 מִי־זֶה בָּא מֵאֱדוֹם חֲמוּץ בְּגָדִים מִבָּצְרָה זֶה הָדוּר בִּלְבוּשׁוֹ צֹעֶה בְּרֹב כֹּחוֹ אֲנִי מְדַבֵּר בִּצְדָקָה רַב לְהוֹשִׁיעַ׃
63.7 חַסְדֵי יְהוָה אַזְכִּיר תְּהִלֹּת יְהוָה כְּעַל כֹּל אֲשֶׁר־גְּמָלָנוּ יְהוָה וְרַב־טוּב לְבֵית יִשְׂרָאֵל אֲשֶׁר־גְּמָלָם כְּרַחֲמָיו וּכְרֹב חֲסָדָיו׃
63.9 בְּכָל־צָרָתָם לא לוֹ צָר וּמַלְאַךְ פָּנָיו הוֹשִׁיעָם בְּאַהֲבָתוֹ וּבְחֶמְלָתוֹ הוּא גְאָלָם וַיְנַטְּלֵם וַיְנַשְּׂאֵם כָּל־יְמֵי עוֹלָם׃' ' None | sup>
1.2 Hear, O heavens, and give ear, O earth, For the LORD hath spoken: Children I have reared, and brought up, And they have rebelled against Me.
8.2 and I will take unto Me faithful witnesses to record, Uriah the priest, and Zechariah the son of Jeberechiah.’
40.12 Who hath measured the waters in the hollow of his hand, And meted out heaven with the span, And comprehended the dust of the earth in a measure, And weighed the mountains in scales, And the hills in a balance?
43.14 Thus saith the LORD, your Redeemer, The Holy One of Israel: For your sake I have sent to Babylon, And I will bring down all of them as fugitives, even the Chaldeans, in the ships of their shouting.
49.14 But Zion said: ‘The LORD hath forsaken me, And the Lord hath forgotten me.’
50.2 Wherefore, when I came, was there no man? When I called, was there none to answer? Is My hand shortened at all, that it cannot redeem? Or have I no power to deliver? Behold, at My rebuke I dry up the sea, I make the rivers a wilderness; Their fish become foul, because there is no water, And die for thirst.
51.3 For the LORD hath comforted Zion; He hath comforted all her waste places, And hath made her wilderness like Eden, And her desert like the garden of the LORD; Joy and gladness shall be found therein, Thanksgiving, and the voice of melody.
52.2 Shake thyself from the dust; Arise, and sit down, O Jerusalem; Loose thyself from the bands of thy neck, O captive daughter of Zion.
60.1 Arise, shine, for thy light is come, And the glory of the LORD is risen upon thee. 60.2 For, behold, darkness shall cover the earth, And gross darkness the peoples; But upon thee the LORD will arise, And His glory shall be seen upon thee.
60.22 The smallest shall become a thousand, And the least a mighty nation; I the LORD will hasten it in its time.
62.11 Behold, the LORD hath proclaimed Unto the end of the earth: Say ye to the daughter of Zion: ‘Behold, thy salvation cometh; Behold, His reward is with Him, And His recompense before Him.’
63.1 ’Who is this that cometh from Edom, with crimsoned garments from Bozrah? This that is glorious in his apparel, stately in the greatness of his strength?’— ’I that speak in victory, mighty to save.’—
63.7 I will make mention of the mercies of the LORD, and the praises of the LORD, according to all that the LORD hath bestowed on us; and the great goodness toward the house of Israel, which He hath bestowed on them according to His compassions, and according to the multitude of His mercies.
63.9 In all their affliction He was afflicted, and the angel of His presence saved them; in His love and in His pity He redeemed them; And He bore them, and carried them all the days of old. .' ' None |
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12. Hebrew Bible, Jeremiah, 31.31-31.34 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Israel, the people of, redemption/restoration of, the kingdom of, Israelite • Postponement of the End/redemption, the crisis of vii • Redeemer, Deliverer • atonement, as redemptive enaction of covenant sanctions • redemption
Found in books: Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 224
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31.31 הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָׁה׃ 31.32 לֹא כַבְּרִית אֲשֶׁר כָּרַתִּי אֶת־אֲבוֹתָם בְּיוֹם הֶחֱזִיקִי בְיָדָם לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם אֲשֶׁר־הֵמָּה הֵפֵרוּ אֶת־בְּרִיתִי וְאָנֹכִי בָּעַלְתִּי בָם נְאֻם־יְהוָה׃ 31.33 כִּי זֹאת הַבְּרִית אֲשֶׁר אֶכְרֹת אֶת־בֵּית יִשְׂרָאֵל אַחֲרֵי הַיָּמִים הָהֵם נְאֻם־יְהוָה נָתַתִּי אֶת־תּוֹרָתִי בְּקִרְבָּם וְעַל־לִבָּם אֶכְתֲּבֶנָּה וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃ 31.34 וְלֹא יְלַמְּדוּ עוֹד אִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־אָחִיו לֵאמֹר דְּעוּ אֶת־יְהוָה כִּי־כוּלָּם יֵדְעוּ אוֹתִי לְמִקְטַנָּם וְעַד־גְּדוֹלָם נְאֻם־יְהוָה כִּי אֶסְלַח לַעֲוֺנָם וּלְחַטָּאתָם לֹא אֶזְכָּר־עוֹד׃'' None | sup>
31.31 Behold, the days come, saith the LORD, that I will make a new covet with the house of Israel, and with the house of Judah; 31.32 not according to the covet that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covet, although I was a lord over them, saith the LORD. 31.33 But this is the covet that I will make with the house of Israel after those days, saith the LORD, I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people; 31.34 and they shall teach no more every man his neighbour, and every man his brother, saying: ‘Know the LORD’; for they shall all know Me, from the least of them unto the greatest of them, saith the LORD; for I will forgive their iniquity, and their sin will I remember no more.'' None |
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13. Hebrew Bible, Lamentations, 2.3, 5.20 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • God–Israel relationship, redemption and • Redemption • Redemption, Divine • Second Isaiah, on restoration and redemption • pesukei dezimra, redemptive response to • redemption, Torah obedience and • redemption, crowning imagery and • redemption, garment texts and • redemption, prayer and
Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 68, 148, 149, 150, 151, 154, 201, 223, 358, 359; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 55, 127, 139, 149, 153
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2.3 גָּדַע בָּחֳרִי אַף כֹּל קֶרֶן יִשְׂרָאֵל הֵשִׁיב אָחוֹר יְמִינוֹ מִפְּנֵי אוֹיֵב וַיִּבְעַר בְּיַעֲקֹב כְּאֵשׁ לֶהָבָה אָכְלָה סָבִיב׃' ' None | sup>
2.3 He hath cut off in fierce anger All the horn of Israel; He hath drawn back His right hand From before the enemy; And He hath burned in Jacob like a flaming fire, Which devoureth round about.
5.20 Wherefore dost Thou forget us for ever, And forsake us so long time?'' None |
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14. Hebrew Bible, Ezekiel, 22.12 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • land, redemption of • pledge, redemption of • redemption • redemption, of patrimonial land
Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 57
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22.12 שֹׁחַד לָקְחוּ־בָךְ לְמַעַן שְׁפָךְ־דָּם נֶשֶׁךְ וְתַרְבִּית לָקַחַתְּ וַתְּבַצְּעִי רֵעַיִךְ בַּעֹשֶׁק וְאֹתִי שָׁכַחַתְּ נְאֻם אֲדֹנָי יְהוִה׃'' None | sup>
22.12 In thee have they taken gifts to shed blood; thou hast taken interest and increase, and thou hast greedily gained of thy neighbours by oppression, and hast forgotten Me, saith the Lord GOD.'' None |
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15. Hebrew Bible, 2 Chronicles, 24.22 (5th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Redemption, salvation • redemptive
Found in books: Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 71; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 185
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24.22 וְלֹא־זָכַר יוֹאָשׁ הַמֶּלֶךְ הַחֶסֶד אֲשֶׁר עָשָׂה יְהוֹיָדָע אָבִיו עִמּוֹ וַיַּהֲרֹג אֶת־בְּנוֹ וּכְמוֹתוֹ אָמַר יֵרֶא יְהוָה וְיִדְרֹשׁ׃'' None | sup>
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.’'' None |
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16. Hebrew Bible, Zechariah, 2.17, 9.9, 9.14 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Heavenly/angelic redeemer v-vi • Israel, the people of, redemption/restoration of, the kingdom of, Israelite • Last redeemer like the first one • Redeemer, Deliverer • Redemption • Redemption, Divine • Redemption, salvation • Shekhinah, Redemption of • redemption • redemption, Gods love for Israel • redemption, romance as trope for
Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 143, 151, 356, 357, 358; Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 145; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 126, 165, 178, 179; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 104, 132
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2.17 הַס כָּל־בָּשָׂר מִפְּנֵי יְהוָה כִּי נֵעוֹר מִמְּעוֹן קָדְשׁוֹ׃
9.9 גִּילִי מְאֹד בַּת־צִיּוֹן הָרִיעִי בַּת יְרוּשָׁלִַם הִנֵּה מַלְכֵּךְ יָבוֹא לָךְ צַדִּיק וְנוֹשָׁע הוּא עָנִי וְרֹכֵב עַל־חֲמוֹר וְעַל־עַיִר בֶּן־אֲתֹנוֹת׃
9.14 וַיהוָה עֲלֵיהֶם יֵרָאֶה וְיָצָא כַבָּרָק חִצּוֹ וַאדֹנָי יְהֹוִה בַּשּׁוֹפָר יִתְקָע וְהָלַךְ בְּסַעֲרוֹת תֵּימָן׃'' None | sup>
2.17 Be silent, all flesh, before the LORD; for He is aroused out of His holy habitation.
9.9 Rejoice greatly, O daughter of Zion, Shout, O daughter of Jerusalem; Behold, thy king cometh unto thee, He is triumphant, and victorious, Lowly, and riding upon an ass, Even upon a colt the foal of an ass.
9.14 And the LORD shall be seen over them, And His arrow shall go forth as the lightning; And the Lord GOD will blow the horn, And will go with whirlwinds of the south.'' None |
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17. Anon., 1 Enoch, 14.18-14.20 (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Church, Role of in redemptive history • redemption, earthly
Found in books: Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 124
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14.18 of the stars, and its ceiling also was flaming fire. And I looked and saw therein a lofty throne: its appearance was as crystal, and the wheels thereof as the shining sun, and there was the vision of 14.19 cherubim. And from underneath the throne came streams of flaming fire so that I could not look" 14.20 The book of the words of righteousness, and of the reprimand of the eternal Watchers in accordance,with the command of the Holy Great One in that vision. I saw in my sleep what I will now say with a tongue of flesh and with the breath of my mouth: which the Great One has given to men to",converse therewith and understand with the heart. As He has created and given to man the power of understanding the word of wisdom, so hath He created me also and given me the power of reprimanding,the Watchers, the children of heaven. I wrote out your petition, and in my vision it appeared thus, that your petition will not be granted unto you throughout all the days of eternity, and that judgement,has been finally passed upon you: yea (your petition) will not be granted unto you. And from henceforth you shall not ascend into heaven unto all eternity, and in bonds of the earth the decree,has gone forth to bind you for all the days of the world. And (that) previously you shall have seen the destruction of your beloved sons and ye shall have no pleasure in them, but they shall fall before,you by the sword. And your petition on their behalf shall not be granted, nor yet on your own: even though you weep and pray and speak all the words contained in the writing which I have,written. And the vision was shown to me thus: Behold, in the vision clouds invited me and a mist summoned me, and the course of the stars and the lightnings sped and hastened me, and the winds in,the vision caused me to fly and lifted me upward, and bore me into heaven. And I went in till I drew nigh to a wall which is built of crystals and surrounded by tongues of fire: and it began to affright,me. And I went into the tongues of fire and drew nigh to a large house which was built of crystals: and the walls of the house were like a tesselated floor (made) of crystals, and its groundwork was,of crystal. Its ceiling was like the path of the stars and the lightnings, and between them were,fiery cherubim, and their heaven was (clear as) water. A flaming fire surrounded the walls, and its,portals blazed with fire. And I entered into that house, and it was hot as fire and cold as ice: there,were no delights of life therein: fear covered me, and trembling got hold upon me. And as I quaked,and trembled, I fell upon my face. And I beheld a vision, And lo! there was a second house, greater,than the former, and the entire portal stood open before me, and it was built of flames of fire. And in every respect it so excelled in splendour and magnificence and extent that I cannot describe to,you its splendour and its extent. And its floor was of fire, and above it were lightnings and the path,of the stars, and its ceiling also was flaming fire. And I looked and saw therein a lofty throne: its appearance was as crystal, and the wheels thereof as the shining sun, and there was the vision of,cherubim. And from underneath the throne came streams of flaming fire so that I could not look",thereon. And the Great Glory sat thereon, and His raiment shone more brightly than the sun and,was whiter than any snow. None of the angels could enter and could behold His face by reason",of the magnificence and glory and no flesh could behold Him. The flaming fire was round about Him, and a great fire stood before Him, and none around could draw nigh Him: ten thousand times,ten thousand (stood) before Him, yet He needed no counselor. And the most holy ones who were,nigh to Him did not leave by night nor depart from Him. And until then I had been prostrate on my face, trembling: and the Lord called me with His own mouth, and said to me: \' Come hither,,Enoch, and hear my word.\' And one of the holy ones came to me and waked me, and He made me rise up and approach the door: and I bowed my face downwards.'' None |
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18. Hebrew Bible, Daniel, 7.13, 12.12 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Heavenly/angelic redeemer v-vi • Israel, the people of, redemption/restoration of, the kingdom of, Israelite • Last redeemer like the first one • Messianic redemption/salvation, triumph • Redeemer, Deliverer • Redemption • Redemption, Divine • Redemption, salvation • redemption
Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 148, 150, 201; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 318; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 21, 86, 126, 156, 165, 168, 171, 178, 179, 230
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7.13 חָזֵה הֲוֵית בְּחֶזְוֵי לֵילְיָא וַאֲרוּ עִם־עֲנָנֵי שְׁמַיָּא כְּבַר אֱנָשׁ אָתֵה הֲוָה וְעַד־עַתִּיק יוֹמַיָּא מְטָה וּקְדָמוֹהִי הַקְרְבוּהִי׃
12.12 אַשְׁרֵי הַמְחַכֶּה וְיַגִּיעַ לְיָמִים אֶלֶף שְׁלֹשׁ מֵאוֹת שְׁלֹשִׁים וַחֲמִשָּׁה׃'' None | sup>
7.13 I saw in the night visions, And, behold, there came with the clouds of heaven One like unto a son of man, And he came even to the Ancient of days, And he was brought near before Him.
12.12 Happy is he that waiteth, and cometh to the thousand three hundred and five and thirty days.'' None |
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19. Septuagint, 1 Maccabees, 1.37, 1.63 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Motifs (Thematic), Martyrdom Catalyzes Reconciliation (and Redemption) • redemption • redemptive
Found in books: Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 26; Schwartz (2008), 2 Maccabees, 50, 272
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1.37 On every side of the sanctuary they shed innocent blood;they even defiled the sanctuary.
1.63 They chose to die rather than to be defiled by food or to profane the holy covet; and they did die.'' None |
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20. Septuagint, 2 Maccabees, 7.37, 8.2-8.5 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Israel, the people of, redemption/restoration of, the kingdom of, Israelite • Motifs (Thematic), Martyrdom Catalyzes Reconciliation (and Redemption) • Redemption, salvation
Found in books: Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 198, 199, 201, 204; Schwartz (2008), 2 Maccabees, 48, 50, 65, 272, 317, 323
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7.37 I, like my brothers, give up body and life for the laws of our fathers, appealing to God to show mercy soon to our nation and by afflictions and plagues to make you confess that he alone is God,'" "
8.2 They besought the Lord to look upon the people who were oppressed by all, and to have pity on the temple which had been profaned by ungodly men,'" "8.3 and to have mercy on the city which was being destroyed and about to be leveled to the ground, and to hearken to the blood that cried out to him,'" "8.4 and to remember also the lawless destruction of the innocent babies and the blasphemies committed against his name, and to show his hatred of evil.'" "8.5 As soon as Maccabeus got his army organized, the Gentiles could not withstand him, for the wrath of the Lord had turned to mercy.'" " None |
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21. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Relative(s), Redeemer • redemption, by public auction • redemption, of seized property
Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 154; Schiffman (1983), Testimony and the Penal Code, 118
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22. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Israel, the people of, redemption/restoration of, the kingdom of, Israelite • Redemption • Redemption, salvation
Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 83; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 214
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23. Philo of Alexandria, On The Confusion of Tongues, 146 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Redemption • redemption
Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 117; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 177
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146 And even if there be not as yet any one who is worthy to be called a son of God, nevertheless let him labour earnestly to be adorned according to his first-born word, the eldest of his angels, as the great archangel of many names; for he is called, the authority, and the name of God, and the Word, and man according to God's image, and he who sees Israel. "" None |
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24. New Testament, 1 Corinthians, 2.6-2.16, 13.1 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Israel, the people of, redemption/restoration of, the kingdom of, Israelite • Postponement of the End/redemption, the crisis of vii • Redemption • Redemption, salvation • redemption
Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 370; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 187; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 204; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 181, 217, 220, 221; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 203
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2.6 Σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις, σοφίαν δὲ οὐ τοῦ αἰῶνος τούτου οὐδὲ τῶν ἀρχόντων τοῦ αἰῶνος τούτου τῶν καταργουμένων· 2.7 ἀλλὰ λαλοῦμεν θεοῦ σοφίαν ἐν μυστηρίῳ, τὴν ἀποκεκρυμμένην, ἣν προώρισεν ὁ θεὸς πρὸ τῶν αἰώνων εἰς δόξαν ἡμῶν· 2.8 ἣν οὐδεὶς τῶν ἀρχόντων τοῦ αἰῶνος τούτου ἔγνωκεν, εἰ γὰρ ἔγνωσαν, οὐκ ἂν τὸν κύριον τῆς δόξης ἐσταύρωσαν· 2.9 ἀλλὰ καθὼς γέγραπταιἋ ὀφθαλμὸς οὐκ εἶδεν καὶοὖς οὐκ ἤκουσεν 2.10 ἡμῖν γὰρ ἀπεκάλυψεν ὁ θεὸς διὰ τοῦ πνεύματος, τὸ γὰρ πνεῦμα πάντα ἐραυνᾷ, καὶ τὰ βάθη τοῦ θεοῦ. 2.11 τίς γὰρ οἶδεν ἀνθρώπων τὰ τοῦ ἀνθρώπου εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ; οὕτως καὶ τὰ τοῦ θεοῦ οὐδεὶς ἔγνωκεν εἰ μὴ τὸ πνεῦμα τοῦ θεοῦ. 2.12 ἡμεῖς δὲ οὐ τὸ πνεῦμα τοῦ κόσμου ἐλάβομεν ἀλλὰ τὸ πνεῦμα τὸ ἐκ τοῦ θεοῦ, ἵνα εἰδῶμεν τὰ ὑπὸ τοῦ θεοῦ χαρισθέντα ἡμῖν· 2.13 ἃ καὶ λαλοῦμεν οὐκ ἐν διδακτοῖς ἀνθρωπίνης σοφίας λόγοις, ἀλλʼ ἐν διδακτοῖς πνεύματος, πνευματικοῖς πνευματικὰ συνκρίνοντες. 2.14 ψυχικὸς δὲ ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος τοῦ θεοῦ, μωρία γὰρ αὐτῷ ἐστίν, καὶ οὐ δύναται γνῶναι, ὅτι πνευματικῶς ἀνακρίνεται· 2.15 ὁ δὲ πνευματικὸς ἀνακρίνει μὲν πάντα, αὐτὸς δὲ ὑπʼ οὐδενὸς ἀνακρίνεται. 2.16 τίςγὰρἔγνω νοῦν Κυρίου, ὃς συνβιβάσει αὐτόν;ἡμεῖς δὲ νοῦν Χριστοῦ ἔχομεν.
13.1 Καὶ ἔτι καθʼ ὑπερβολὴν ὁδὸν ὑμῖν δείκνυμι. Ἐὰν ταῖς γλώσσαις τῶν ἀνθρώπων λαλῶ καὶ τῶν ἀγγέλων, ἀγάπην δὲ μὴ ἔχω, γέγονα χαλκὸς ἠχῶν ἢ κύμβαλον ἀλαλάζον.' ' None | sup>
2.6 We speak wisdom, however, among those who are fullgrown; yet a wisdom not of this world, nor of the rulers of this world,who are coming to nothing.' "2.7 But we speak God's wisdom in amystery, the wisdom that has been hidden, which God foreordained beforethe worlds to our glory," "2.8 which none of the rulers of this worldhas known. For had they known it, they wouldn't have crucified the Lordof glory." '2.9 But as it is written,"Things which an eye didn\'t see, and an ear didn\'t hear,Which didn\'t enter into the heart of man,These God has prepared for those who love him." 2.10 But to us, God revealed them through the Spirit. For theSpirit searches all things, yes, the deep things of God.' "2.11 For whoamong men knows the things of a man, except the spirit of the man,which is in him? Even so, no one knows the things of God, except God'sSpirit." '2.12 But we received, not the spirit of the world, but theSpirit which is from God, that we might know the things that werefreely given to us by God.' "2.13 Which things also we speak, not inwords which man's wisdom teaches, but which the Holy Spirit teaches,comparing spiritual things with spiritual things." "2.14 Now thenatural man doesn't receive the things of God's Spirit, for they arefoolishness to him, and he can't know them, because they arespiritually discerned." '2.15 But he who is spiritual discerns allthings, and he himself is judged by no one. 2.16 "For who has knownthe mind of the Lord, that he should instruct him?" But we haveChrist\'s mind.' "
13.1 If I speak with the languages of men and of angels, but don'thave love, I have become sounding brass, or a clanging cymbal." ' None |
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25. New Testament, 1 Thessalonians, 4.13-4.18, 5.9 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Creation and ownership, Related to redemption • Israel, the people of, redemption/restoration of, the kingdom of, Israelite • Messianic redemption/salvation, triumph • Redemption • redemption
Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 139; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 370; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 47, 48; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 34; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 64, 218; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 45
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4.13 Οὐ θέλομεν δὲ ὑμᾶς ἀγνοεῖν, ἀδελφοί, περὶ τῶν κοιμωμένων, ἵνα μὴ λυπῆσθε καθὼς καὶ οἱ λοιποὶ οἱ μὴ ἔχοντες ἐλπίδα. 4.14 εἰ γὰρ πιστεύομεν ὅτι Ἰησοῦς ἀπέθανεν καὶ ἀνέστη, οὕτως καὶ ὁ θεὸς τοὺς κοιμηθέντας διὰ τοῦ Ἰησοῦ ἄξει σὺν αὐτῷ. 4.15 Τοῦτο γὰρ ὑμῖν λέγομεν ἐν λόγῳ κυρίου, ὅτι ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι εἰς τὴν παρουσίαν τοῦ κυρίου οὐ μὴ φθάσωμεν τοὺς κοιμηθέντας· 4.16 ὅτι αὐτὸς ὁ κύριος ἐν κελεύσματι, ἐν φωνῇ ἀρχαγγέλου καὶ ἐν σάλπιγγι θεοῦ, καταβήσεται ἀπʼ οὐρανοῦ, καὶ οἱ νεκροὶ ἐν Χριστῷ ἀναστήσονται πρῶτον, 4.17 ἔπειτα ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι ἅμα σὺν αὐτοῖς ἁρπαγησόμεθα ἐν νεφέλαις εἰς ἀπάντησιν τοῦ κυρίου εἰς ἀέρα· καὶ οὕτως πάντοτε σὺν κυρίῳ ἐσόμεθα. 4.18 Ὥστε παρακαλεῖτε ἀλλήλους ἐν τοῖς λόγοις τούτοις.
5.9 ὅτι οὐκ ἔθετο ἡμᾶς ὁ θεὸς εἰς ὀργὴν ἀλλὰ εἰς περιποίησιν σωτηρίας διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ,'' None | sup>
4.13 But we don't want you to be ignorant, brothers, concerning those who have fallen asleep, so that you don't grieve like the rest, who have no hope. " '4.14 For if we believe that Jesus died and rose again, even so those who have fallen asleep in Jesus will God bring with him. 4.15 For this we tell you by the word of the Lord, that we who are alive, who are left to the coming of the Lord, will in no way precede those who have fallen asleep. ' "4.16 For the Lord himself will descend from heaven with a shout, with the voice of the archangel, and with God's trumpet. The dead in Christ will rise first, " '4.17 then we who are alive, who are left, will be caught up together with them in the clouds, to meet the Lord in the air. So we will be with the Lord forever. 4.18 Therefore comfort one another with these words. ' "
5.9 For God didn't appoint us to wrath, but to the obtaining of salvation through our Lord Jesus Christ, "" None |
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26. New Testament, 2 Timothy, 2.8 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Redemption, salvation • redemption
Found in books: Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 34; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 65
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2.8 μνημόνευε Ἰησοῦν Χριστὸν ἐγηγερμένον ἐκ νεκρῶν, ἐκ σπέρματος Δαυείδ, κατὰ τὸ εὐαγγέλιόν μου·'' None | sup>
2.8 Remember Jesus Christ, risen from the dead, of the seed of David, according to my gospel, '' None |
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27. New Testament, Acts, 1.6, 1.9, 2.22, 8.9-8.12, 15.16-15.18, 23.8 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Church, Role of in redemptive history • Creation and ownership, Related to redemption • Israel, the people of, redemption/restoration of, the kingdom of, Israelite • Jesus, Redeemer • Messiah, political Redeemer • Messianic redemption/salvation, triumph • Motifs (Thematic), Martyrdom Catalyzes Reconciliation (and Redemption) • Postponement of the End/redemption, the crisis of vii • Redemption • Redemption, salvation • redemption • redemption, mythology
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 699; Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 106, 142; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 663; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 22, 47; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 39, 50, 56, 58, 102, 131, 181, 182, 188, 189, 204, 218; Schwartz (2008), 2 Maccabees, 317; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 54
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1.6 οἱ μὲν οὖν συνελθόντες ἠρώτων αὐτὸν λέγοντες Κύριε, εἰ ἐν τῷ χρόνῳ τούτῳ ἀποκαθιστάνεις τὴν βασιλείαν τῷ Ἰσραήλ;
1.9 καὶ ταῦτα εἰπὼν βλεπόντων αὐτῶν ἐπήρθη, καὶ νεφέλη ὑπέλαβεν αὐτὸν ἀπὸ τῶν ὀφθαλμῶν αὐτῶν.
2.22 Ἄνδρες Ἰσραηλεῖται, ἀκούσατε τοὺς λόγους τούτους. Ἰησοῦν τὸν Ναζωραῖον, ἄνδρα ἀποδεδειγμένον ἀπὸ τοῦ θεοῦ εἰς ὑμᾶς δυνάμεσι καὶ τέρασι καὶ σημείοις οἷς ἐποίησεν διʼ αὐτοῦ ὁ θεὸς ἐν μέσῳ ὑμῶν, καθὼς αὐτοὶ οἴδατε,
8.9 Ἀνὴρ δέ τις ὀνόματι Σίμων προυπῆρχεν ἐν τῇ πόλει μαγεύων καὶ ἐξιστάνων τὸ ἔθνος τῆς Σαμαρίας, λέγων εἶναί τινα ἑαυτὸν μέγαν, 8.10 ᾧ προσεῖχον πάντες ἀπὸ μικροῦ ἕως μεγάλου λέγοντες Οὗτός ἐστιν ἡ Δύναμις τοῦ θεοῦ ἡ καλουμένη Μεγάλη. 8.11 προσεῖχον δὲ αὐτῷ διὰ τὸ ἱκανῷ χρόνῳ ταῖς μαγίαις ἐξεστακέναι αὐτούς. 8.12 ὅτε δὲ ἐπίστευσαν τῷ Φιλίππῳ εὐαγγελιζομένῳ περὶ τῆς βασιλείας τοῦ θεοῦ καὶ τοῦ ὀνόματος Ἰησοῦ Χριστοῦ, ἐβαπτίζοντο ἄνδρες τε καὶ γυναῖκες.
15.16 15.18
23.8 Σαδδουκαῖοι γὰρ λέγουσιν μὴ εἶναι ἀνάστασιν μήτε ἄγγελον μήτε πνεῦμα, Φαρισαῖοι δὲ ὁμολογοῦσιν τὰ ἀμφότερα.'' None | sup>
1.6 Therefore, when they had come together, they asked him, "Lord, are you now restoring the kingdom to Israel?"
1.9 When he had said these things, as they were looking, he was taken up, and a cloud received him out of their sight.
2.22 "You men of Israel, hear these words. Jesus of Nazareth, a man approved by God to you by mighty works and wonders and signs which God did by him in the midst of you, even as you yourselves know,
8.9 But there was a certain man, Simon by name, who had used sorcery in the city before, and amazed the people of Samaria, making himself out to be some great one, 8.10 to whom they all listened, from the least to the greatest, saying, "This man is that great power of God." 8.11 They listened to him, because for a long time he had amazed them with his sorceries. 8.12 But when they believed Philip preaching good news concerning the Kingdom of God and the name of Jesus Christ, they were baptized, both men and women. ' "
15.16 'After these things I will return. I will again build the tent of David, which has fallen. I will again build its ruins. I will set it up, " '15.17 That the rest of men may seek after the Lord; All the Gentiles who are called by my name, Says the Lord, who does all these things. ' "15.18 All his works are known to God from eternity.' " 23.8 For the Sadducees say that there is no resurrection, neither angel, nor spirit; but the Pharisees confess all of these. '' None |
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28. New Testament, Apocalypse, 1.5 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • liturgical, service of the redeemed • redemption
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 149; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 46
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1.5 καὶ ἀπὸ Ἰησοῦ Χριστοῦ,ὁ μάρτυς ὁ πιστός,ὁπρωτότοκοςτῶν νεκρῶν καὶ ὁἄρχων τῶν βασιλέων τῆς γῆς.Τῷ ἀγαπῶντι ἡμᾶς καὶλύσαντιἡμᾶςἐκ τῶν αμαρτιῶνἡμῶν ἐν τῷ αἵματι αὐτοῦ,'' None | sup>
1.5 and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To him who loves us, and washed us from our sins by his blood;'' None |
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29. New Testament, Colossians, 1.14-1.20, 1.26-1.27, 2.14, 3.1 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Creation and ownership, Related to redemption • Israel, the people of, redemption/restoration of, the kingdom of, Israelite • Messianic redemption/salvation, triumph • Postponement of the End/redemption, the crisis of vii • Redeemer, Deliverer • Redemption • atonement, as redemptive enaction of covenant sanctions • redemption • redemption, • redemption, mythology
Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 118, 119; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 663; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 46, 47, 69, 173, 177, 183, 187, 188, 189, 190; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 184, 246; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 58, 224; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 46
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1.14 ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν, τὴν ἄφεσιν τῶν ἁμαρτιῶν· 1.15 ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου, πρωτότοκος πάσης κτίσεως, 1.16 ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα ἐν τοῖς οὐρανοῖς καὶ ἐπὶ τῆς γῆς, τὰ ὁρατὰ καὶ τὰ ἀόρατα, εἴτε θρόνοι εἴτε κυριότητες εἴτε ἀρχαὶ εἴτε ἐξουσίαι· τὰ πάντα διʼ αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται· 1.17 καὶ αὐτὸς ἔστιν πρὸ πάντων καὶ τὰ πάντα ἐν αὐτῷ συνέστηκεν, 1.18 καὶ αὐτός ἐστιν ἡ κεφαλὴ τοῦ σώματος, τῆς ἐκκλησίας· ὅς ἐστιν ἡ ἀρχή, πρωτότοκος ἐκ τῶν νεκρῶν, ἵνα γένηται ἐν πᾶσιν αὐτὸς πρωτεύων, 1.19 ὅτι ἐν αὐτῷ εὐδόκησεν πᾶν τὸ πλήρωμα κατοικῆσαι 1.20 καὶ διʼ αὐτοῦ ἀποκαταλλάξαι τὰ πάντα εἰς αὐτόν, εἰρηνοποιήσας διὰ τοῦ αἵματος τοῦ σταυροῦ αὐτοῦ, διʼ αὐτοῦ εἴτε τὰ ἐπὶ τῆς γῆς εἴτε τὰ ἐν τοῖς οὐρανοῖς·
1.26 τὸ μυστήριον τὸ ἀποκεκρυμμένον ἀπὸ τῶν αἰώνων καὶ ἀπὸ τῶν γενεῶν, — νῦν δὲ ἐφανερώθη τοῖς ἁγίοις αὐτοῦ, 1.27 οἷς ἠθέλησεν ὁ θεὸς γνωρίσαι τί τὸ πλοῦτος τῆς δόξης τοῦ μυστηρίου τούτου ἐν τοῖς ἔθνεσιν, ὅ ἐστιν Χριστὸς ἐν ὑμῖν, ἡ ἐλπὶς τῆς δόξης·
2.14 ἐξαλείψας τὸ καθʼ ἡμῶν χειρόγραφον τοῖς δόγμασιν ὃ ἦν ὑπεναντίον ἡμῖν, καὶ αὐτὸ ἦρκεν ἐκ τοῦ μέσου προσηλώσας αὐτὸ τῷ σταυρῷ·
3.1 Εἰ οὖν συνηγέρθητε τῷ χριστῷ, τὰ ἄνω ζητεῖτε, οὗ ὁ χριστός ἐστινἐν δεξιᾷ τοῦ θεοῦ καθήμενος·'' None | sup>
1.14 in whom we have our redemption through his blood, the forgiveness of our sins; 1.15 who is the image of the invisible God, the firstborn of all creation. 1.16 For by him were all things created, in the heavens and on the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and for him. 1.17 He is before all things, and in him all things are held together. 1.18 He is the head of the body, the assembly, who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. 1.19 For all the fullness was pleased to dwell in him; 1.20 and through him to reconcile all things to himself, having made peace through the blood of his cross. Through him, I say, whether things on the earth, or things in the heavens.
1.26 the mystery which has been hidden for ages and generations. But now it has been revealed to his saints, 1.27 to whom God was pleased to make known what are the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory;
2.14 having wiped out the handwriting in ordices that was against us, which was contrary to us: and he has taken it out of the way, nailing it to the cross;
3.1 If then you were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God. '' None |
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30. New Testament, Ephesians, 1.2, 1.5, 1.7, 2.18, 3.4-3.6 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Creation and ownership, Related to redemption • Father-Son relation, redemption • Redemption • atonement, as redemptive enaction of covenant sanctions • redemption
Found in books: Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 178; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 370; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 47; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 34; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 46; Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 209
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1.2 χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ.
1.5 προορίσας ἡμᾶς εἰς υἱοθεσίαν διὰ Ἰησοῦ Χριστοῦ εἰς αὐτόν, κατὰ τὴν εὐδοκίαν τοῦ θελήματος αὐτοῦ,
1.7 ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν διὰ τοῦ αἵματος αὐτοῦ, τὴν ἄφεσιν τῶν παραπτωμάτων,
2.18 ὅτι διʼ αὐτοῦ ἔχομεν τὴν προσαγωγὴν οἱ ἀμφότεροι ἐν ἑνὶ πνεύματι πρὸς τὸν πατέρα.
3.4 πρὸς ὃ δύνασθε ἀναγινώσκοντες νοῆσαι τὴν σύνεσίν μου ἐν τῷ μυστηρίῳ τοῦ χριστοῦ, 3.5 ὃ ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη τοῖς υἱοῖς τῶν ἀνθρώπων ὡς νῦν ἀπεκαλύφθη τοῖς ἁγίοις ἀποστόλοις αὐτοῦ καὶ προφήταις ἐν πνεύματι, 3.6 εἶναι τὰ ἔθνη συνκληρονόμα καὶ σύνσωμα καὶ συνμέτοχα τῆς ἐπαγγελίας ἐν Χριστῷ Ἰησοῦ διὰ τοῦ εὐαγγελίου,'' None | sup>
1.2 Grace to you and peace from God our Father and the Lord Jesus Christ.
1.5 having predestined us for adoption as sons through Jesus Christ to himself, according to the good pleasure of his desire,
1.7 in whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace,
2.18 For through him we both have our access in one Spirit to the Father.
3.4 by which, when you read, you can perceive my understanding in the mystery of Christ; 3.5 which in other generations was not made known to the sons of men, as it has now been revealed to his holy apostles and prophets in the Spirit; 3.6 that the Gentiles are fellow heirs, and fellow members of the body, and fellow partakers of his promise in Christ Jesus through the gospel, '' None |
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31. New Testament, Galatians, 4.4, 4.25-4.26, 5.24 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Israel, the people of, redemption/restoration of, the kingdom of, Israelite • Jesus Christ, redemption • Messiah, political Redeemer • redemption • women, redeemable
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 741, 803; Conybeare (2000), Abused Bodies in Roman Epic, 121; Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 122; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 751; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 66, 89
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4.4 ὅτε δὲ ἦλθεν τὸ πλήρωμα τοῦ χρόνου, ἐξαπέστειλεν ὁ θεὸς τὸν υἱὸν αὐτοῦ, γενόμενον ἐκ γυναικός, γενόμενον ὑπὸ νόμον,
4.25 τὸ δὲ Ἅγαρ Σινὰ ὄρος ἐστὶν ἐν τῇ Ἀραβίᾳ, συνστοιχεῖ δὲ τῇ νῦν Ἰερουσαλήμ, δουλεύει γὰρ μετὰ τῶν τέκνων αὐτῆς· 4.26 ἡ δὲ ἄνω Ἰερουσαλὴμ ἐλευθέρα ἐστίν,
5.24 οἱ δὲ τοῦ χριστοῦ Ἰησοῦ τὴν σάρκα ἐσταύρωσαν σὺν τοῖς παθήμασιν καὶ ταῖς ἐπιθυμίαις.'' None | sup>
4.4 But when the fullness of the time came,God sent out his Son, born to a woman, born under the law,
4.25 For this Hagar is Mount Sinai inArabia, and answers to the Jerusalem that exists now, for she is inbondage with her children. 4.26 But the Jerusalem that is above isfree, which is the mother of us all.
5.24 Those who belong to Christhave crucified the flesh with its passions and lusts. '' None |
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32. New Testament, Hebrews, 1.2-1.3, 2.2, 2.10, 2.17, 7.19, 8.1, 9.1-9.28, 10.1, 10.5, 10.10, 10.12, 12.2, 13.10-13.12 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Creation and ownership, Related to redemption • Messianic redemption/salvation, triumph • Postponement of the End/redemption, the crisis of vii • Redemption • atonement, as redemptive enaction of covenant sanctions • redemption • redemption, earthly • redemption, mythology • redemptive
Found in books: Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 19, 20, 22, 26; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 663; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 47, 187, 195, 199, 210; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 58
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1.2 ἐπʼ ἐσχάτου τῶν ἡμερῶν τούτων ἐλάλησεν ἡμῖν ἐν υἱῷ, ὃν ἔθηκεν κληρονόμον πάντων, διʼ οὗ καὶ ἐποίησεν τοὺς αἰῶνας· 1.3 ὃς ὢν ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ, φέρων τε τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὐτοῦ, καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενοςἐκάθισεν ἐν δεξιᾷτῆς μεγαλωσύνης ἐν ὑψηλοῖς,
2.2 εἰ γὰρ ὁ διʼ ἀγγέλων λαληθεὶς λόγος ἐγένετο βέβαιος, καὶ πᾶσα παράβασις καὶ παρακοὴ ἔλαβεν ἔνδικον μισθαποδοσίαν,
2.10 Ἔπρεπεν γὰρ αὐτῷ, διʼ ὃν τὰ πάντα καὶ διʼ οὗ τὰ πάντα, πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν διὰ παθημάτων τελειῶσαι.
2.17 ὅθεν ὤφειλεν κατὰ πάντατοῖς ἀδελφοῖςὁμοιωθῆναι, ἵνα ἐλεήμων γένηται καὶ πιστὸς ἀρχιερεὺς τὰ πρὸς τὸν θεόν, εἰς τὸ ἱλάσκεσθαι τὰς ἁμαρτίας τοῦ λαοῦ·
7.19 οὐδὲν γὰρ ἐτελείωσεν ὁ νόμος, ἐπεισαγωγὴ δὲ κρείττονος ἐλπίδος, διʼ ἧς ἐγγίζομεν τῷ θεῷ.
8.1 Κεφάλαιον δὲ ἐπὶ τοῖς λεγομένοις, τοιοῦτον ἔχομεν ἀρχιερέα, ὃςἐκάθισεν ἐν δεξιᾶτοῦ θρόνου τῆς μεγαλωσύνης ἐν τοῖς οὐρανοῖς,
9.1 Εἶχε μὲν οὖν καὶ ἡ πρώτη δικαιώματα λατρείας τό τε ἅγιον κοσμικόν. 9.2 σκηνὴ γὰρ κατεσκευάσθη· ἡ πρώτη ἐν ᾗ ἥ τε λυχνία καὶ ἡ τράπεζα καὶ ἡ πρόθεσις τῶν ἄρτων, ἥτις λέγεται Ἅγια· 9.3 μετὰ δὲ τὸ δεύτερον καταπέτασμα σκηνὴ ἡ λεγομένη Ἅγια Ἁγίων, 9.4 χρυσοῦν ἔχουσα θυμιατήριον καὶ τὴν κιβωτὸν τῆς διαθήκης περικεκαλυμμένην πάντοθεν χρυσίῳ, ἐν ᾗ στάμνος χρυσῆ ἔχουσα τὸ μάννα καὶ ἡ ῥάβδος Ἀαρὼν ἡ βλαστήσασα καὶ αἱ πλάκες τῆς διαθήκης, 9.5 ὑπεράνω δὲ αὐτῆς Χερουβεὶν δόξης κατασκιάζοντα τὸ ἱλαστήριον· περὶ ὧν οὐκ ἔστιν νῦν λέγειν κατὰ μέρος. 9.6 Τούτων δὲ οὕτως κατεσκευασμένων, εἰς μὲν τὴν πρώτην σκηνὴν διὰ παντὸς εἰσίασιν οἱ ἱερεῖς τὰς λατρείας ἐπιτελοῦντες, 9.7 εἰς δὲ τὴν δευτέραν ἅπαξ τοῦ ἐνιαυτοῦ μόνος ὁ ἀρχιερεύς, οὐ χωρὶς αἵματος, ὃ προσφέρει ὑπὲρ ἑαυτοῦ καὶ τῶν τοῦ λαοῦ ἀγνοημάτων, 9.8 τοῦτο δηλοῦντος τοῦ πνεύματος τοῦ ἁγίου, μήπω πεφανερῶσθαι τὴν τῶν ἁγίων ὁδὸν ἔτι τῆς πρώτης σκηνῆς ἐχούσης στάσιν, 9.9 ἥτις παραβολὴ εἰς τὸν καιρὸν τὸν ἐνεστηκότα, καθʼ ἣν δῶρά τε καὶ θυσίαι προσφέρονται μὴ δυνάμεναι κατὰ συνείδησιν τελειῶσαι τὸν λατρεύοντα,
9.10 μόνον ἐπὶ βρώμασιν καὶ πόμασιν καὶ διαφόροις βαπτισμοῖς, δικαιώματα σαρκὸς μέχρι καιροῦ διορθώσεως ἐπικείμενα.
9.11 Χριστὸς δὲ παραγενόμενος ἀρχιερεὺς τῶν γενομένων ἀγαθῶν διὰ τῆς μείζονος καὶ τελειοτέρας σκηνῆς οὐ χειροποιήτου, τοῦτʼ ἔστιν οὐ ταύτης τῆς κτίσεως,
9.12 οὐδὲ διʼ αἵματος τράγων καὶ μόσχων διὰ δὲ τοῦ ἰδίου αἵματος, εἰσῆλθεν ἐφάπαξ εἰς τὰ ἅγια, αἰωνίαν λύτρωσιν εὑράμενος.
9.13 εἰ γὰρ τὸ αἷμα τράγων καὶ ταύρων καὶ σποδὸς δαμάλεως ῥαντίζουσα τοὺς κεκοινωμένους ἁγιάζει πρὸς τὴν τῆς σαρκὸς καθαρότητα,
9.14 πόσῳ μᾶλλον τὸ αἷμα τοῦ χριστοῦ, ὃς διὰ πνεύματος αἰωνίου ἑαυτὸν προσήνεγκεν ἄμωμον τῷ θεῷ, καθαριεῖ τὴν συνείδησιν ἡμῶν ἀπὸ νεκρῶν ἔργων εἰς τὸ λατρεύειν θεῷ ζῶντι.
9.15 Καὶ διὰ τοῦτο διαθήκης καινῆς μεσίτης ἐστίν, ὅπως θανάτου γενομένου εἰς ἀπολύτρωσιν τῶν ἐπὶ τῇ πρώτῃ διαθήκῃ παραβάσεων τὴν ἐπαγγελίαν λάβωσιν οἱ κεκλημένοι τῆς αἰωνίου κληρονομίας.
9.16 ὅπου γὰρ διαθήκη, θάνατον ἀνάγκη φέρεσθαι τοῦ διαθεμένου·
9.17 διαθήκη γὰρ ἐπὶ νεκροῖς βεβαία, ἐπεὶ μὴ τότε ἰσχύει ὅτε ζῇ ὁ
9.18 διαθέμενος. Ὅθεν οὐδὲ ἡ πρώτη χωρὶς αἵματος ἐνκεκαίνισται·
9.19 λαληθείσης γὰρ πάσης ἐντολῆς κατὰ τὸν νόμον ὑπὸ Μωυσέως παντὶ τῷ λαῷ, λαβὼν τὸ αἷμα τῶν μόσχων καὶ τῶν τράγων μετὰ ὕδατος καὶ ἐρίου κοκκίνου καὶ ὑσσώπου αὐτό τε τὸ βιβλίον. καὶ πάντα τὸν λαὸν ἐράντισεν, 9.20 λέγων Τοῦτο τὸ αἷμα τῆς διαθήκης ἧς ἐνετείλατο 9.21 πρὸς ὑμᾶς ὁ θεός· καὶ τὴν σκηνὴν δὲ καὶ πάντα τὰ σκεύη τῆς λειτουργίας τῷ αἵματι ὁμοίως ἐράντισεν. 9.22 καὶ σχεδὸν ἐν αἵματι πάντα καθαρίζεται κατὰ τὸν νόμον, καὶ χωρὶς αἱματεκχυσίας οὐ γίνεται ἄφεσις. 9.23 Ἀνάγκη οὖν τὰ μὲν ὑποδείγματα τῶν ἐν τοῖς οὐρανοῖς τούτοις καθαρίζεσθαι, αὐτὰ δὲ τὰ ἐπουράνια κρείττοσι θυσίαις παρὰ ταύτας. 9.24 οὐ γὰρ εἰς χειροποίητα εἰσῆλθεν ἅγια Χριστός, ἀντίτυπα τῶν ἀληθινῶν, ἀλλʼ εἰς αὐτὸν τὸν οὐρανόν, νῦν ἐμφανισθῆναι τῷ προσώπῳ τοῦ θεοῦ ὑπὲρ ἡμῶν· 9.25 οὐδʼ ἵνα πολλάκις προσφέρῃ ἑαυτόν, ὥσπερ ὁ ἀρχιερεὺς εἰσέρχεται εἰς τὰ ἅγια κατʼ ἐνιαυτὸν ἐν αἵματι ἀλλοτρίῳ, 9.26 ἐπεὶ ἔδει αὐτὸν πολλάκις παθεῖν ἀπὸ καταβολῆς κόσμου· νυνὶ δὲ ἅπαξ ἐπὶ συντελείᾳ τῶν αἰώνων εἰς ἀθέτησιν τῆς ἁμαρτίας διὰ τῆς θυσίας αὐτοῦ πεφανέρωται. 9.27 καὶ καθʼ ὅσον ἀπόκειται τοῖς ἀνθρώποις ἅπαξ ἀποθανεῖν, μετὰ δὲ τοῦτο κρίσις, 9.28 οὕτως καὶ ὁ χριστός, ἅπαξ προσενεχθεὶς εἰς τὸπολλῶν ἀνενεγκεῖν ἁμαρτίας,ἐκ δευτέρου χωρὶς ἁμαρτίας ὀφθήσεται τοῖς αὐτὸν ἀπεκδεχομένοις εἰς σωτηρίαν.
10.1 Σκιὰν γὰρ ἔχων ὁ νόμος τῶν μελλόντων ἀγαθῶν, οὐκ αὐτὴν τὴν εἰκόνα τῶν πραγμάτων, κατʼ ἐνιαυτὸν ταῖς αὐταῖς θυσίαις ἃς προσφέρουσιν εἰς τὸ διηνεκὲς οὐδέποτε δύνανται τοὺς προσερχομένους τελειῶσαι·
10.5 Διὸ εἰσερχόμενος εἰς τὸν κόσμον λέγει
10.10 ἐν ᾧθελήματιἡγιασμένοι ἐσμὲν διὰ τῆςπροσφορᾶςτοῦσώματοςἸησοῦ Χριστοῦ ἐφάπαξ.
10.12 οὗτος δὲ μίαν ὑπὲρ ἁμαρτιῶν προσενέγκας θυσίαν εἰς τὸ διηνεκὲςἐκάθισεν ἐν δεξιᾷτοῦ θεοῦ,
1
2.2 ἀφορῶντες εἰς τὸν τῆς πίστεως ἀρχηγὸν καὶ τελειωτὴν Ἰησοῦν, ὃς ἀντὶ τῆς προκειμένης αὐτῷ χαρᾶς ὑπέμεινεν σταυρὸν αἰσχύνης καταφρονήσας,ἐν δεξιᾷτε τοῦ θρόνου τοῦ θεοῦκεκάθικεν.
13.10 ἔχομεν θυσιαστήριον ἐξ οὗ φαγεῖν οὐκ ἔχουσιν ἐξουσίαν οἱ τῇ σκηνῇ λατρεύοντες. 13.11 ὧν γὰρεἰσφέρεταιζῴωντὸ αἷμα περὶ ἁμαρτίας εἰς τὰ ἅγιαδιὰ τοῦ ἀρχιερέως, τούτων τὰ σώματακατα καίεται ἔξω τῆς παρεμβολῆς· 13.12 διὸ καὶ Ἰησοῦς, ἵνα ἁγιάσῃ διὰ τοῦ ἰδίου αἵματος τὸν λαόν, ἔξω τῆς πύλης ἔπαθεν.'' None | sup>
1.2 has at the end of these days spoken to us by his Son, whom he appointed heir of all things, through whom also he made the worlds. 1.3 His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, when he had by himself made purification for our sins, sat down on the right hand of the Majesty on high;
2.2 For if the word spoken through angels proved steadfast, and every transgression and disobedience received a just recompense;
2.10 For it became him, for whom are all things, and through whom are all things, in bringing many sons to glory, to make the author of their salvation perfect through sufferings.
2.17 Therefore he was obligated in all things to be made like his brothers, that he might become a merciful and faithful high priest in things pertaining to God, to make atonement for the sins of the people.
7.19 (for the law made nothing perfect), and a bringing in thereupon of a better hope, through which we draw near to God.
8.1 Now in the things which we are saying, the main point is this. We have such a high priest, who sat down on the right hand of the throne of the Majesty in the heavens,
9.1 Now indeed even the first covet had ordices of divine service, and an earthly sanctuary. 9.2 For there was a tabernacle prepared. In the first part were the lampstand, the table, and the show bread; which is called the Holy Place. 9.3 After the second veil was the tabernacle which is called the Holy of Holies, ' "9.4 having a golden altar of incense, and the ark of the covet overlaid on all sides with gold, in which was a golden pot holding the manna, Aaron's rod that budded, and the tables of the covet; " "9.5 and above it cherubim of glory overshadowing the mercy seat, of which things we can't now speak in detail. " '9.6 Now these things having been thus prepared, the priests go in continually into the first tabernacle, accomplishing the services, 9.7 but into the second the high priest alone, once in the year, not without blood, which he offers for himself, and for the errors of the people. ' "9.8 The Holy Spirit is indicating this, that the way into the Holy Place wasn't yet revealed while the first tabernacle was still standing; " '9.9 which is a symbol of the present age, where gifts and sacrifices are offered that are incapable, concerning the conscience, of making the worshipper perfect;
9.10 being only (with meats and drinks and various washings) fleshly ordices, imposed until a time of reformation.
9.11 But Christ having come as a high priest of the coming good things, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation,
9.12 nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the Holy Place, having obtained eternal redemption.
9.13 For if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctify to the cleanness of the flesh:
9.14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse your conscience from dead works to serve the living God?
9.15 For this reason he is the mediator of a new covet, since a death has occurred for the redemption of the transgressions that were under the first covet, that those who have been called may receive the promise of the eternal inheritance.
9.16 For where a last will and testament is, there must of necessity be the death of him who made it.
9.17 For a will is in force where there has been death, for it is never in force while he who made it lives.
9.18 Therefore even the first covet has not been dedicated without blood.
9.19 For when every commandment had been spoken by Moses to all the people according to the law, he took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people, 9.20 saying, "This is the blood of the covet which God has commanded you." 9.21 Moreover he sprinkled the tabernacle and all the vessels of the ministry in like manner with the blood. 9.22 According to the law, nearly everything is cleansed with blood, and apart from shedding of blood there is no remission. 9.23 It was necessary therefore that the copies of the things in the heavens should be cleansed with these; but the heavenly things themselves with better sacrifices than these. ' "9.24 For Christ hasn't entered into holy places made with hands, which are representations of the true, but into heaven itself, now to appear in the presence of God for us; " '9.25 nor yet that he should offer himself often, as the high priest enters into the holy place year by year with blood not his own, 9.26 or else he must have suffered often since the foundation of the world. But now once at the end of the ages, he has been revealed to put away sin by the sacrifice of himself. 9.27 Inasmuch as it is appointed for men to die once, and after this, judgment, 9.28 so Christ also, having been once offered to bear the sins of many, will appear a second time, without sin, to those who are eagerly waiting for him for salvation.
10.1 For the law, having a shadow of the good to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make perfect those who draw near.
10.5 Therefore when he comes into the world, he says, "Sacrifice and offering you didn\'t desire, But a body did you prepare for me;
10.10 by which will we have been sanctified through the offering of the body of Jesus Christ once for all.
10.12 but he, when he had offered one sacrifice for sins for ever, sat down on the right hand of God;
1
2.2 looking to Jesus, the author and perfecter of faith, who for the joy that was set before him endured the cross, despising shame, and has sat down at the right hand of the throne of God.
13.10 We have an altar from which those who serve the holy tabernacle have no right to eat. 13.11 For the bodies of those animals, whose blood is brought into the holy place by the high priest as an offering for sin, are burned outside of the camp. 13.12 Therefore Jesus also, that he might sanctify the people through his own blood, suffered outside of the gate. '' None |
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33. New Testament, Philippians, 2.6-2.11 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • redemption, • redemption, mythology
Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 119; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 663
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2.6 ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, 2.7 ἀλλὰ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος· καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος 2.8 ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ· 2.9 διὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν, καὶ ἐχαρίσατο αὐτῷ τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, 2.10 ἵνα ἐν τῷ ὀνόματι Ἰησοῦπᾶν γόνυ κάμψῃἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων, 2.11 καὶ πᾶσα γλῶσσα ἐξομολογήσηταιὅτι ΚΥΡΙΟΣ ΙΗΣΟΥΣ ΧΡΙΣΤΟΣ εἰς δόξανθεοῦπατρός.'' None | sup>
2.6 who, existing in the form of God, didn't consider it robbery to be equal with God, " '2.7 but emptied himself, taking the form of a servant, being made in the likeness of men. 2.8 And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross. 2.9 Therefore God also highly exalted him, and gave to him the name which is above every name; 2.10 that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth, 2.11 and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. '" None |
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34. New Testament, Romans, 1.3-1.4, 5.9 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Creation and ownership, Related to redemption • Israel, the people of, redemption/restoration of, the kingdom of, Israelite • Redemption • Redemption, salvation • redemption • redemption, mythology
Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 663; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 47, 183, 189; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 34; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 65, 66, 89, 197
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1.3 περὶ τοῦ υἱοῦ αὐτοῦ, τοῦ γενομένου ἐκ σπέρματος Δαυεὶδ κατὰ σάρκα, 1.4 τοῦ ὁρισθέντος υἱοῦ θεοῦ ἐν δυνάμει κατὰ πνεῦμα ἁγιωσύνης ἐξ ἀναστάσεως νεκρῶν, Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν,
5.9 πολλῷ οὖν μᾶλλον δικαιωθέντες νῦν ἐν τῷ αἵματι αὐτοῦ σωθησόμεθα διʼ αὐτοῦ ἀπὸ τῆς ὀργῆς.' ' None | sup>
1.3 concerning his Son, who was born of the seed of David according to the flesh, 1.4 who was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord, ' "
5.9 Much more then, being now justified by his blood, we will be saved from God's wrath through him. " ' None |
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35. New Testament, John, 1.1-1.18, 10.24, 10.38 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Creation and ownership, Related to redemption • Heavenly/angelic redeemer v-vi • Israel, the people of, redemption/restoration of, the kingdom of, Israelite • Messiah, political Redeemer • Redeemer, Deliverer • Redemption • redemption • redemption, mythology
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 764; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 117; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 663; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 47, 50, 69, 220, 260; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 88, 134, 140; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 8, 139
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1.1 ΕΝ ΑΡΧΗ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. 1.2 Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. 1.3 πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. 1.4 ὃ γέγονεν ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων· 1.5 καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν. 1.6 Ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ θεοῦ, ὄνομα αὐτῷ Ἰωάνης· 1.7 οὗτος ἦλθεν εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ περὶ τοῦ φωτός, ἵνα πάντες πιστεύσωσιν διʼ αὐτοῦ. 1.8 οὐκ ἦν ἐκεῖνος τὸ φῶς, ἀλλʼ ἵνα μαρτυρήσῃ περὶ τοῦ φωτός. 1.9 Ἦν τὸ φῶς τὸ ἀληθινὸν ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον.
1.10 ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος διʼ αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω.
1.11 Εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον.
1.12 ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ,
1.13 οἳ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος σαρκὸς οὐδὲ ἐκ θελήματος ἀνδρὸς ἀλλʼ ἐκ θεοῦ ἐγεννήθησαν.
1.14 Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας·?̔
1.15 Ἰωάνης μαρτυρεῖ περὶ αὐτοῦ καὶ κέκραγεν λέγων — οὗτος ἦν ὁ εἰπών — Ὁ ὀπίσω μου ἐρχόμενος ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν·̓
1.16 ὅτι ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, καὶ χάριν ἀντὶ χάριτος·
1.17 ὅτι ὁ νόμος διὰ Μωυσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο.
1.18 θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο.
10.24 ἐκύκλωσαν οὖν αὐτὸν οἱ Ἰουδαῖοι καὶ ἔλεγον αὐτῷ Ἕως πότε τὴν ψυχὴν ἡμῶν αἴρεις; εἰ σὺ εἶ ὁ χριστός, εἰπὸν ἡμῖν παρρησίᾳ.
10.38 εἰ δὲ ποιῶ, κἂν ἐμοὶ μὴ πιστεύητε τοῖς ἔργοις πιστεύετε, ἵνα γνῶτε καὶ γινώσκητε ὅτι ἐν ἐμοὶ ὁ πατὴρ κἀγὼ ἐν τῷ πατρί.'' None | sup>
1.1 In the beginning was the Word, and the Word was with God, and the Word was God. 1.2 The same was in the beginning with God. 1.3 All things were made through him. Without him was not anything made that has been made. 1.4 In him was life, and the life was the light of men. ' "1.5 The light shines in the darkness, and the darkness hasn't overcome it. " '1.6 There came a man, sent from God, whose name was John. 1.7 The same came as a witness, that he might testify about the light, that all might believe through him. 1.8 He was not the light, but was sent that he might testify about the light. 1.9 The true light that enlightens everyone was coming into the world. ' "
1.10 He was in the world, and the world was made through him, and the world didn't recognize him. " "
1.11 He came to his own, and those who were his own didn't receive him. " "
1.12 But as many as received him, to them he gave the right to become God's children, to those who believe in his name: " 1.13 who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God.
1.14 The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth.
1.15 John testified about him. He cried out, saying, "This was he of whom I said, \'He who comes after me has surpassed me, for he was before me.\'"
1.16 From his fullness we all received grace upon grace.
1.17 For the law was given through Moses. Grace and truth came through Jesus Christ.
1.18 No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him.
10.24 The Jews therefore came around him and said to him, "How long will you hold us in suspense? If you are the Christ, tell us plainly."
10.38 But if I do them, though you don\'t believe me, believe the works; that you may know and believe that the Father is in me, and I in the Father."'' None |
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36. New Testament, Luke, 1.2, 8.8, 17.21, 24.18-24.21, 24.25-24.27, 24.44 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Church, Role of in redemptive history • Israel, the people of, redemption/restoration of, the kingdom of, Israelite • Jesus, Redeemer • Messiah, political Redeemer • Messianic redemption/salvation, triumph • Postponement of the End/redemption, the crisis of vii • Redemption • Redemption, Paradise and • Redemption, salvation • redemption
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 699; Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 75, 94, 105, 106, 171; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 22; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 30, 31, 171, 181, 182, 184, 186, 189, 199, 204, 217, 218; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 203; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 8
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1.2 καθὼς παρέδοσαν ἡμῖν οἱ ἀπʼ ἀρχῆς αὐτόπται καὶ ὑπηρέται γενόμενοι τοῦ λόγου,
8.8 καὶ ἕτερον ἔπεσεν εἰς τὴν γῆν τὴν ἀγαθήν, καὶ φυὲν ἐποίησεν καρπὸν ἑκατονταπλασίονα. Ταῦτα λέγων ἐφώνει Ὁ ἔχων ὦτα ἀκούειν ἀκουέτω.
17.21 οὐδὲ ἐροῦσιν Ἰδοὺ ὧδε ἤ Ἐκεῖ· ἰδοὺ γὰρ ἡ βασιλεία τοῦ θεοῦ ἐντὸς ὑμῶν ἐστίν.
24.18 ἀποκριθεὶς δὲ εἷς ὀνόματι Κλεόπας εἶπεν πρὸς αὐτόν Σὺ μόνος παροικεῖς Ἰερουσαλὴμ καὶ οὐκ ἔγνως τὰ γενόμενα ἐν αὐτῇ ἐν ταῖς ἡμέραις ταύταις; 24.19 καὶ εἶπεν αὐτοῖς Ποῖα; οἱ δὲ εἶπαν αὐτῷ Τὰ περὶ Ἰησοῦ τοῦ Ναζαρηνοῦ, ὃς ἐγένετο ἀνὴρ προφήτης δυνατὸς ἐν ἔργῳ καὶ λόγῳ ἐναντίον τοῦ θεοῦ καὶ παντὸς τοῦ λαοῦ, 24.20 ὅπως τε παρέδωκαν αὐτὸν οἱ ἀρχιερεῖς καὶ οἱ ἄρχοντες ἡμῶν εἰς κρίμα θανάτου καὶ ἐσταύρωσαν αὐτόν. 24.21 ἡμεῖς δὲ ἠλπίζομεν ὅτι αὐτός ἐστιν ὁ μέλλων λυτροῦσθαι τὸν Ἰσραήλ· ἀλλά γε καὶ σὺν πᾶσιν τούτοις τρίτην ταύτην ἡμέραν ἄγει ἀφʼ οὗ ταῦτα ἐγένετο.
24.25 καὶ αὐτὸς εἶπεν πρὸς αὐτούς Ὦ ἀνόητοι καὶ βραδεῖς τῇ καρδίᾳ τοῦ πιστεύειν ἐπὶ πᾶσιν οἷς ἐλάλησαν οἱ προφῆται· 24.26 οὐχὶ ταῦτα ἔδει παθεῖν τὸν χριστὸν καὶ εἰσελθεῖν εἰς τὴν δόξαν αὐτοῦ; 24.27 καὶ ἀρξάμενος ἀπὸ Μωυσέως καὶ ἀπὸ πάντων τῶν προφητῶν διερμήνευσεν αὐτοῖς ἐν πάσαις ταῖς γραφαῖς τὰ περὶ ἑαυτοῦ.
24.44 Εἶπεν δὲ πρὸς αὐτούς Οὗτοι οἱ λόγοι μου οὓς ἐλάλησα πρὸς ὑμᾶς ἔτι ὢν σὺν ὑμῖν, ὅτι δεῖ πληρωθῆναι πάντα τὰ γεγραμμένα ἐν τῷ νόμῳ Μωυσέως καὶ τοῖς προφήταις καὶ Ψαλμοῖς περὶ ἐμοῦ.'' None | sup>
1.2 even as those who from the beginning were eyewitnesses and ministers of the word delivered them to us,
8.8 Other fell into the good ground, and grew, and brought forth fruit one hundred times." As he said these things, he called out, "He who has ears to hear, let him hear!"
17.21 neither will they say, \'Look, here!\' or, \'Look, there!\' for behold, the Kingdom of God is within you."
24.18 One of them, named Cleopas, answered him, "Are you the only stranger in Jerusalem who doesn\'t know the things which have happened there in these days?" 24.19 He said to them, "What things?"They said to him, "The things concerning Jesus, the Nazarene, who was a prophet mighty in deed and word before God and all the people; 24.20 and how the chief priests and our rulers delivered him up to be condemned to death, and crucified him. 24.21 But we were hoping that it was he who would redeem Israel. Yes, and besides all this, it is now the third day since these things happened.
24.25 He said to them, "Foolish men, and slow of heart to believe in all that the prophets have spoken! 24.26 Didn\'t the Christ have to suffer these things and to enter into his glory?" 24.27 Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself.
24.44 He said to them, "This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled."'' None |
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37. New Testament, Mark, 8.11, 13.22 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Heavenly/angelic redeemer v-vi • Israel, the people of, redemption/restoration of, the kingdom of, Israelite • Messiah, political Redeemer
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 741; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 135, 165
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8.11 Καὶ ἐξῆλθον οἱ Φαρισαῖοι καὶ ἤρξαντο συνζητεῖν αὐτῷ, ζητοῦντες παρʼ αὐτοῦ σημεῖον ἀπὸ τοῦ οὐρανοῦ, πειράζοντες αὐτόν.
13.22 ἐγερθήσονται γὰρ ψευδόχριστοι καὶ ψευδοπροφῆται καὶ δώσουσιν σημεῖα καὶ τέρατα πρὸς τὸ ἀποπλανᾷν εἰ δυνατὸν τοὺς ἐκλεκτούς·'' None | sup>
8.11 The Pharisees came out and began to question him, seeking from him a sign from heaven, and testing him.
13.22 For there will arise false christs and false prophets, and will show signs and wonders, that they may lead astray, if possible, even the chosen ones. '' None |
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38. New Testament, Matthew, 5.44, 6.12-6.13, 11.27, 26.28 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Heavenly/angelic redeemer v-vi • Israel, the people of, redemption/restoration of, the kingdom of, Israelite • Redeemer, Deliverer • Redemption • atonement, as redemptive enaction of covenant sanctions • redemption
Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 139; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 88, 107, 119, 198; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 241; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 139
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5.44 Ἐγὼ δὲ λέγω ὑμῖν, ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς·
6.12 καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν· 6.13 καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ.
11.27 Πάντα μοι παρεδόθη ὑπὸ τοῦ πατρός μου, καὶ οὐδεὶς ἐπιγινώσκει τὸν υἱὸν εἰ μὴ ὁ πατήρ, οὐδὲ τὸν πατέρα τις ἐπιγινώσκει εἰ μὴ ὁ υἱὸς καὶ ᾧ ἐὰν βούληται ὁ υἱὸς ἀποκαλύψαι.
26.28 Πίετε ἐξ αὐτοῦ πάντες, τοῦτο γάρ ἐστιν τὸ αἷμά μου τῆς διαθήκης τὸ περὶ πολλῶν ἐκχυννόμενον εἰς ἄφεσιν ἁμαρτιῶν·'' None | sup>
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,
6.12 Forgive us our debts, as we also forgive our debtors. ' "6.13 Bring us not into temptation, but deliver us from the evil one. For yours is the kingdom, the power, and the glory forever. Amen.' " 11.27 All things have been delivered to me by my Father. No one knows the Son, except the Father; neither does anyone know the Father, except the Son, and he to whom the Son desires to reveal him.
26.28 for this is my blood of the new covet, which is poured out for many for the remission of sins. '' None |
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39. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Postponement of the End/redemption, the crisis of vii • redemption
Found in books: Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 220; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 46
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40. Irenaeus, Refutation of All Heresies, 1.10, 1.21.3, 1.23-1.25, 3.22.4, 4.33.4, 5.18.3 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Church, Role of in redemptive history • Creation and ownership, Related to redemption • Redemption • Religion of redemption • Shekhinah, Redemption of • redemption
Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 156; Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 117, 122, 142; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 251, 318, 319, 320; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 242; Osborne (2001), Irenaeus of Lyons, 99, 101; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 245; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 54
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1.10 10. Ἐπεὶ οὖν τὴν ὑλικὴν οὐσίαν ἐκ τριῶν παθῶν συστῆναι λέγουσι, φόβου τε, καὶ 2λύπης, καὶ ἀπορίας· ἐκ μὲν τοῦ φόβου καὶ τῆς ἐπιστροφῆς τὰ ψυχικὰ τὴν σύστασιν εἰληφέναι· ἐκ μὲν τῆς ἐπιστροφῆς τὸν Δημιουργὸν βούλονται τήν γένεσιν ἐσχηκέναι, ἐκ δὲ τοῦ φόβου τὴν λοιπὴν πᾶσαν ψυχικὴν ὑπόστασιν, ὡς ψυχὰς ἀλόγων ζώων, καὶ θηρίων, καὶ ἀνθρώπων. Διὰ τοῦτο ἀτονώτερον αὐτὸν ὑπάρχοντα πρὸς τὸ M. 26. γινώσκειν τινὰ πνευματικὰ, 3αὑτὸν νενομικέναι μόνον εἶναι Θεὸν, καὶ διὰ τῶν Προφητῶν εἰρηκέναι· ἐγὼ Θεὸς, πλὴν ἐμοῦ LIB. I. i. 10. GR. I. i. 10. MASS. I. v. 4. οὐδείς. 1Ἐκ δὲ τῆς λύπης τὰ πνειματικὰ τῆς πονορίας διδάσκουσι γεγονέναι· ὅθεν τὸν 2Διάβολον τὴν γένεσιν ἐσχηκέναι, ὃν καὶ 3κοσμοκράτορα καλοῦσι, καὶ τὰ δαιμόνια, καὶ τοὺς ἀγγέλους, καὶ πᾶσαν τὴν πνευματικὴν τῆς πονηρίας ὑπόστασιν. LIB. I. i. 10. GR. I. i. 10. MASS. I. v. 4. Ἀλλὰ τὸν μὲν Δημιουργὸν οἱὸν τῆς Mητρὸς αὐτῶν λέγουσι, τὸν δὲ κοσμοκράτορα κτίσμα τοῦ Δημιουργοῦ· καὶ τὸν μὲν G. 27. κοσμοκράτορα γινώσκειν τὰ ὑπὲρ αὐτὸκ, ὅτι 1πνεῦμά πνευματικά ἐστι τῆς πονηρίας· τὸν δὲ Δημιουργὸν ἀγνοεῖν, ἅτε ψυχικὰ ὑπάρχοντα. Οἰκείν δὲ τὴν Μητέρα αὐτῶν εἰς τὸν ὑπερουράνιον τόπον, τουτέστιν ἐν τῇ μεσότητι· τὸν Δημιουργὸν δὲ εἰς τὸν 2ὑπερουράνιον ἐπουράνιον, τουτέστιν ἐν τῇ ἑβδομάδι· τὸν δὲ παντοκράτορα κοσμοκράτορα ἐν τῷ καθ᾿ ἡμᾶς κόσμῳ. Ἐκ δὲ τῆς ἐκπλήξεως καὶ τῆς ἀμυχανίας l. ἀπομίας, ὡς ἐκ τοῦ ἀσημοτέρου τὰ σωματικὰ, καθὼς προείπαμεν, τοῦ κόσμου στοιχεῖα γεγονέναι· τὴν l. γῆν μὲν κατὰ τῆς ἐκπλήξεως στάσιν, ὕδωρ δὲ κατὰ τὴν τοῦ φόβου τῶν δακρύων d. τῶν δακρύων κίνησιν, 3ἀέρα τε κατὰ τὴν λύπης πῆξιν· τὸ M. 27. δὲ πῦρ ἅποσιν αὐτοῖς ἐκπεφυκέναι θάνατον καὶ φθορὰν, ὡς LIB. I. i. 10. GR. I. i. 10. MASS. I. v. 4. καὶ τὴν ἄγνοιαν τοῖς τρισὶ πάθεσιν ἐγκεκρύφθαι διδάσκουσι. Δημιουργήσαντα δὴ τὸν κόσμον, πεποιηκέναι καὶ τὸν ἄνθρωπον τὸν χοϊκόν· οὐκ ἀπὸ ταύτης δὲ τῆς ξηρᾶς γῆς, ἀλλʼ ἀπὸ τῆς ἀοράτου οὐσίας, ἀπὸ τοῦ κεχυμένου καὶ ῥευστοῦ τῆς ὕλης λαβόντα· καὶ εἰς τοῦτον ἐμφυσῆσαι τὸν ψυχικὸν διορίζονται. Καὶ τοῦτον εἶναι τὸν κατʼ εἰκόνα καὶ ὁμοίωσιν γεγονότα· κατʼ εἰκόνα μὲν τὸν ὑλικὸν ὑπάρχειν, παραπλήσιον μὲν, ἀλλʼ οὐχ 2ὁμοούσιον τῷ Θεῷ· καθʼ ὁμοίωσιν δὲ τὸν ψυχικὸν, ὅθεν καὶ πνεῦμα ζωῆς τὴν οὐσίαν αὐτοῦ εἰρῆσθαι, ἐκ πνευματικῆς G. 28. ἀποῤῥοίας οὗσαν. Ὕστερον δὲ περιτεθεῖσθαι λέγουσιν αὐτῷ τὸν LIB. I. i. 10. GR. I. i. 10. MASS. I. v. 5. δερμάτινον χιτῶνα· τοῦτο δὲ τὸ αἰσθητὸν σαρκίον εἶναι λέγουσι. 2Τὸ δὲ κύημα τῆς μητρὸς αὐτῆς αὐτῶν τῆς Ἀχαμὼθ, ὃ κατὰ τὴν θεωρίαν τῶν περὶ τὸν Σωτῆρα ἀγγέλων ἀπεκύησεν, ὁμοούσιον ὑπάρχον τῇ μητρὶ, πνευματικὸν, καὶ αὐτὸν ἠγνοηκέναι τὸν Δημιουργὸν λέγουσι· καὶ λεληθότως 3κατατεθεῖσθαι εἰς αὐτὸν, μὴ εἰδότος αὐτοῦ, ἵνα δἰ αὐτοῦ εἰς τὴν ἀπʼ αὐτοῦ ψυχὴν σπαρὲν, καὶ εἰς τὸ ὑλικὸν τοῦτο σῶμα, LIB. I. i. 10. GR. I. i. 10. MASS. I. v. 6. κυοφορηθὲν ἐν τούτοις καὶ αὐξηθὲν, ἕτοιμον γένηται εἰς ὑποδοχὴν τοῦ 1τελείου λόγου . Ἔλαθεν οὖν, ὡς φασὶ, τὸν Δημιουργὸν ὁ συγκατασπαρεὶς τῷ ἐμφυσήματι αὐτοῦ ὑπὸ τῆς Σοφίας πνευματικὸς ἀνθρώπων ἄνθρωπος ἀῤῥήτῳ adj. δυνάμει καὶ προνοίᾳ. Ὡς γὰρ τὴν μητέρα ἠγνοηκέναι, οὕτω καὶ τὸ σπέρμα αὐτῆς· ὅ δὴ καὶ αὐτὸ ἐκκλησίαν εἶναι λέγουσιν, ἀντίτυπον τῆς ἄνω Ἐκκλησίας· καὶ τότε τόνδε εἶναι M. 28. τὸν ἐν αὐτοῖς ἄνθρωπον ἀξιοῦσιν, ὥστε ἔχειν αὐτοὺς τὴν μὲν ψυχὴν ἀπὸ τοῦ Δημιουργοῦ, τὸ δὲ σῶμα ἀπὸ τοῦ χοὸς, καὶ τὸ σαρκικὸν ἀπὸ τῆς ὕλης, τὸν δὲ πνευματικὸν ἄνθρωπον ἀπὸ τῆς μητρὸς τῆς Ἀχαμώθ. G. 29.' ' None | sup>
1.10 But Leucippus, an associate of Zeno, did not maintain the same opinion, but affirms things to be infinite, and always in motion, and that generation and change exist continuously. And he affirms plenitude and vacuum to be elements. And he asserts that worlds are produced when many bodies are congregated and flow together from the surrounding space to a common point, so that by mutual contact they made substances of the same figure and similar in form come into connection; and when thus intertwined, there are transmutations into other bodies, and that created things wax and wane through necessity. But what the nature of necessity is, (Parmenides) did not define.
1.21.3 For some of them prepare a nuptial couch, and perform a sort of mystic rite (pronouncing certain expressions) with those who are being initiated, and affirm that it is a spiritual marriage which is celebrated by them, after the likeness of the conjunctions above. Others, again, lead them to a place where water is, and baptize them, with the utterance of these words, "Into the name of the unknown Father of the universe--into truth, the mother of all things--into Him who descended on Jesus--into union, and redemption, and communion with the powers." Others still repeat certain Hebrew words, in order the more thoroughly to bewilder those who are being initiated, as follows: "Basema, Chamosse, Baoenaora, Mistadia, Ruada, Kousta, Babaphor, Kalachthei." The interpretation of these terms runs thus: "I invoke that which is above every power of the Father, which is called light, and good Spirit, and life, because Thou hast reigned in the body." Others, again, set forth the redemption thus: The name which is hidden from every deity, and dominion, and truth which Jesus of Nazareth was clothed with in the lives of the light of Christ--of Christ, who lives by the Holy Ghost, for the angelic redemption. The name of restitution stands thus: Messia, Uphareg, Namempsoeman, Chaldoeaur, Mosomedoea, Acphranoe, Psaua, Jesus Nazaria. The interpretation of these words is as follows: "I do not divide the Spirit of Christ, neither the heart nor the supercelestial power which is merciful; may I enjoy Thy name, O Saviour of truth!" Such are words of the initiators; but he who is initiated, replies, "I am established, and I am redeemed; I redeem my soul from this age (world), and from all things connected with it in the name of Iao, who redeemed his own soul into redemption in Christ who liveth." Then the bystanders add these words, "Peace be to all on whom this name rests." After this they anoint the initiated person with balsam; for they assert that this unguent is a type of that sweet odour which is above all things.
1.23 But Hesiod the poet asserts himself also that he thus heard from the Muses concerning nature, and that the Muses are the daughters of Jupiter. For when for nine nights and days together, Jupiter, through excess of passion, had uninterruptedly lain with Mnemosyne, that Mnemosyne conceived in one womb those nine Muses, becoming pregt with one during each night. Having then summoned the nine Muses from Pieria, that is, Olympus, he exhorted them to undergo instruction:- How first both gods and earth were made, And rivers, and boundless deep, and ocean\'s surge, And glittering stars, and spacious heaven above; How they grasped the crown and shared the glory, And how at first they held the many-valed Olympus. These (truths), you Muses, tell me of, says he, From first, and next which of them first arose. Chaos, no doubt, the very first, arose; but next Wide-stretching Earth, ever the throne secure of all Immortals, who hold the peaks of white Olympus; And breezy Tartarus in wide earth\'s recess; And Love, who is most beauteous of the gods immortal, Chasing care away from all the gods and men, Quells in breasts the mind and counsel sage. But Erebus from Chaos and gloomy Night arose; And, in turn, from Night both Air and Day were born; But primal Earth, equal to self in truth begot The stormy sky to veil it round on every side, Ever to be for happy gods a throne secure. And forth she brought the towering hills, the pleasant haunts of nymphs who dwell throughout the woody heights. And also barren Sea begot the surge-tossed Flood, apart from luscious Love; but next Embracing Heaven, she Ocean bred with eddies deep, And Caeus, and Crius, and Hyperian, and Iapetus, And Thia, and Rhea, and Themis, and Mnemosyne, And gold-crowned Phoebe, and comely Tethys. But after these was born last fittest for bearing arms" (for service, as we say).}-- the wiley Cronus, Fiercest of sons; but he abhorred his blooming sire, And in turn the Cyclops bred, who owned a savage breast. And all the rest of the giants from Cronus, Hesiod enumerates, and somewhere afterwards that Jupiter was born of Rhea. All these, then, made the foregoing statements in their doctrine regarding both the nature and generation of the universe. But all, sinking below what is divine, busied themselves concerning the substance of existing things, being astonished at the magnitude of creation, and supposing that it constituted the Deity, each speculator selecting in preference a different portion of the world; failing, however, to discern the God and maker of these. The opinions, therefore, of those who have attempted to frame systems of philosophy among the Greeks, I consider that we have sufficiently explained; and from these the heretics, taking occasion, have endeavoured to establish the tenets that will be after a short time declared. It seems, however, expedient, that first explaining the mystical rites and whatever imaginary doctrines some have laboriously framed concerning the stars, or magnitudes, to declare these; for heretics likewise, taking occasion from them, are considered by the multitude to utter prodigies. Next in order we shall elucidate the feeble opinions advanced by these. Books 2 and 3 are wanting. <
3.22.4 In accordance with this design, Mary the Virgin is found obedient, saying, "Behold the handmaid of the Lord; be it unto me according to thy word." But Eve was disobedient; for she did not obey when as yet she was a virgin. And even as she, having indeed a husband, Adam, but being nevertheless as yet a virgin (for in Paradise "they were both naked, and were not ashamed," inasmuch as they, having been created a short time previously, had no understanding of the procreation of children: for it was necessary that they should first come to adult age, and then multiply from that time onward), having become disobedient, was made the cause of death, both to herself and to the entire human race; so also did Mary, having a man betrothed to her, and being nevertheless a virgin, by yielding obedience, become the cause of salvation, both to herself and the whole human race. And on this account does the law term a woman betrothed to a man, the wife of him who had betrothed her, although she was as yet a virgin; thus indicating the back-reference from Mary to Eve, because what is joined together could not otherwise be put asunder than by inversion of the process by which these bonds of union had arisen; s so that the former ties be cancelled by the latter, that the latter may set the former again at liberty. And it has, in fact, happened that the first compact looses from the second tie, but that the second tie takes the position of the first which has been cancelled. For this reason did the Lord declare that the first should in truth be last, and the last first. And the prophet, too, indicates the same, saying, "instead of fathers, children have been born unto thee." For the Lord, having been born "the First-begotten of the dead," and receiving into His bosom the ancient fathers, has regenerated them into the life of God, He having been made Himself the beginning of those that live, as Adam became the beginning of those who die. Wherefore also Luke, commencing the genealogy with the Lord, carried it back to Adam, indicating that it was He who regenerated them into the Gospel of life, and not they Him. And thus also it was that the knot of Eve\'s disobedience was loosed by the obedience of Mary. For what the virgin Eve had bound fast through unbelief, this did the virgin Mary set free through faith.
4.33.4 He will judge also the Ebionites; for how can they be saved unless it was God who wrought out their salvation upon earth? Or how shall man pass into God, unless God has first passed into man? And how shall he (man) escape from the generation subject to death, if not by means of a new generation, given in a wonderful and unexpected manner (but as a sign of salvation) by God-- I mean that regeneration which flows from the virgin through faith? Or how shall they receive adoption from God if they remain in this kind of generation, which is naturally possessed by man in this world? And how could He (Christ) have been greater than Solomon, or greater than Jonah, or have been the Lord of David, who was of the same substance as they were? How, too, could He have subdued him who was stronger than men, who had not only overcome man, but also retained him under his power, and conquered him who had conquered, while he set free mankind who had been conquered, unless He had been greater than man who had thus been vanquished? But who else is superior to, and more eminent than, that man who was formed after the likeness of God, except the Son of God, after whose image man was created? And for this reason He did in these last days exhibit the similitude; for the Son of God was made man, assuming the ancient production of His hands into His own nature, as I have shown in the immediately preceding book.
5.18.3 For the Creator of the world is truly the Word of God: and this is our Lord, who in the last times was made man, existing in this world, and who in an invisible manner contains all things created, and is inherent in the entire creation, since the Word of God governs and arranges all things; and therefore He came to His own in a visible manner, and was made flesh, and hung upon the tree, that He might sum up all things in Himself. "And His own peculiar people did not receive Him," as Moses declared this very thing among the people: "And thy life shall be hanging before thine eyes, and thou wilt not believe thy life." Those therefore who did not receive Him did not receive life. "But to as many as received Him, to them gave He power to become the sons of God." For it is He who has power from the Father over all things, since He is the Word of God, and very man, communicating with invisible beings after the manner of the intellect, and appointing a law observable to the outward senses, that all things should continue each in its own order; and He reigns manifestly over things visible and pertaining to men; and brings in just judgment and worthy upon all; as David also, clearly pointing to this, says, "Our God shall openly come, and will not keep silence." Then he shows also the judgment which is brought in by Him, saying, "A fire shall burn in His sight, and a strong tempest shall rage round about Him. He shall call upon the heaven from above, and the earth, to judge His people."' ' None |
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41. None, None, nan (2nd cent. CE - 5th cent. CE)
Tagged with subjects: • Israel, the people of, redemption/restoration of, the kingdom of, Israelite • Redemption, salvation • redemption
Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 320; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 42, 77
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42. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Israel, the people of, redemption/restoration of, the kingdom of, Israelite • Redemption • Redemption, salvation • Second Isaiah, on restoration and redemption • exile, redemption
Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 390; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 244; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 32, 178; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 57
| 97a את סוכת דוד הנופלת א"ל הכי אמר רבי יוחנן דור שבן דוד בא בו תלמידי חכמים מתמעטים והשאר עיניהם כלות ביגון ואנחה וצרות רבות וגזרות קשות מתחדשות עד שהראשונה פקודה שניה ממהרת לבא,ת"ר שבוע שבן דוד בא בו שנה ראשונה מתקיים מקרא זה (עמוס ד, ז) והמטרתי על עיר אחת ועל עיר אחת לא אמטיר שניה חיצי רעב משתלחים שלישית רעב גדול ומתים אנשים ונשים וטף חסידים ואנשי מעשה ותורה משתכחת מלומדיה ברביעית שובע ואינו שובע בחמישית שובע גדול ואוכלין ושותין ושמחין ותורה חוזרת ללומדיה בששית קולות בשביעית מלחמות במוצאי שביעית בן דוד בא,אמר רב יוסף הא כמה שביעית דהוה כן ולא אתא אמר אביי בששית קולות בשביעית מלחמות מי הוה ועוד כסדרן מי הוה,(תהלים פט, נב) (אשר חרפו אויביך ה\' אשר חרפו עקבות משיחך) תניא ר\' יהודה אומר דור שבן דוד בא בו בית הוועד יהיה לזנות והגליל יחרב והגבלן יאשם ואנשי גבול יסובבו מעיר לעיר ולא יחוננו וחכמת הסופרים תסרח ויראי חטא ימאסו ופני הדור כפני כלב,והאמת נעדרת שנאמר (ישעיהו נט, טו) ותהי האמת נעדרת (וסר מרע משתולל) מאי ותהי האמת נעדרת אמרי דבי רב מלמד שנעשית עדרים עדרים והולכת לה מאי וסר מרע משתולל אמרי דבי ר\' שילא כל מי שסר מרע משתולל על הבריות,אמר רבא מריש הוה אמינא ליכא קושטא בעלמא אמר לי ההוא מרבנן ורב טבות שמיה ואמרי לה רב טביומי שמיה דאי הוו יהבי ליה כל חללי דעלמא לא הוה משני בדבוריה זימנא חדא איקלעי לההוא אתרא וקושטא שמיה ולא הוו משני בדיבורייהו ולא הוה מיית איניש מהתם בלא זימניה נסיבי איתתא מינהון והוו לי תרתין בנין מינה,יומא חד הוה יתבא דביתהו וקא חייפא רישה אתאי שיבבתה טרפא אדשא סבר לאו אורח ארעא אמר לה ליתא הכא שכיבו ליה תרתין בנין אתו אינשי דאתרא לקמיה אמרו ליה מאי האי אמר להו הכי הוה מעשה א"ל במטותא מינך פוק מאתרין ולא תגרי בהו מותנא בהנך אינשי,תניא ר\' נהוראי אומר דור שבן דוד בא בו נערים ילבינו פני זקנים וזקנים יעמדו לפני נערים ובת קמה באמה וכלה בחמותה ופני הדור כפני כלב ואין הבן מתבייש מאביו,תניא ר\' נחמיה אומר דור שבן דוד בא בו העזות תרבה והיוקר יעות והגפן יתן פריו והיין ביוקר ונהפכה כל המלכות למינות ואין תוכחה מסייע ליה לר\' יצחק דא"ר יצחק אין בן דוד בא עד שתתהפך כל המלכות למינות אמר רבא מאי קרא (ויקרא יג, יג) כולו הפך לבן טהור הוא,ת"ר (דברים לב, לו) כי ידין ה\' עמו וגו\' כי יראה כי אזלת יד ואפס עצור ועזוב אין בן דוד בא עד שירבו המסורות ד"א עד שיתמעטו התלמידים ד"א עד שתכלה פרוטה מן הכיס ד"א עד שיתייאשו מן הגאולה שנאמר ואפס עצור ועזוב כביכול אין סומך ועוזר לישראל,כי הא דר\' זירא כי הוה משכח רבנן דמעסקי ביה אמר להו במטותא בעינא מנייכו לא תרחקוה דתנינא ג\' באין בהיסח הדעת אלו הן משיח מציאה ועקרב,אמר רב קטינא שית אלפי שני הוו עלמא וחד חרוב שנאמר (ישעיהו ב, יא) ונשגב ה\' לבדו ביום ההוא אביי אמר תרי חרוב שנאמר (הושע ו, ב) יחיינו מיומים ביום השלישי יקימנו ונחיה לפניו,תניא כותיה דרב קטינא כשם שהשביעית משמטת שנה אחת לז\' שנים כך העולם משמט אלף שנים לשבעת אלפים שנה שנאמר ונשגב ה\' לבדו ביום ההוא ואומר (תהלים צב, א) מזמור שיר ליום השבת יום שכולו שבת ואומר (תהלים צ, ד) כי אלף שנים בעיניך כיום אתמול כי יעבור,תנא דבי אליהו ששת אלפים שנה הוי עלמא שני אלפים תוהו שני אלפים תורה שני אלפים ימות המשיח'98a מלכים יראו וקמו שרים וישתחוו,אמר לו רבי אליעזר והלא כבר נאמר (ירמיהו ד, א) אם תשוב ישראל נאום ה\' אלי תשוב אמר לו רבי יהושע והלא כבר נאמר (דניאל יב, ז) ואשמע את האיש לבוש הבדים אשר ממעל למימי היאור וירם ימינו ושמאלו אל השמים וישבע בחי העולם כי למועד מועדים וחצי וככלות נפץ יד עם קדש תכלינה כל אלה וגו\' ושתק רבי אליעזר,ואמר רבי אבא אין לך קץ מגולה מזה שנאמר (יחזקאל לו, ח) ואתם הרי ישראל ענפכם תתנו ופריכם תשאו לעמי ישראל וגו\' רבי (אליעזר) אומר אף מזה שנאמר (זכריה ח, י) כי לפני הימים (האלה) ההם שכר האדם לא נהיה ושכר הבהמה איננה וליוצא ולבא אין שלום מן הצר,מאי ליוצא ולבא אין שלום מן הצר רב אמר אף תלמידי חכמים שכתוב בהם שלום דכתיב (תהלים קיט, קסה) שלום רב לאהבי תורתך אין שלום מפני צר ושמואל אמר עד שיהיו כל השערים כולן שקולין,אמר רבי חנינא אין בן דוד בא עד שיתבקש דג לחולה ולא ימצא שנאמר (יחזקאל לב, יד) אז אשקיע מימיהם ונהרותם כשמן אוליך וכתב (בתריה) (יחזקאל כט, כא) ביום ההוא אצמיח קרן לבית ישראל,אמר רבי חמא בר חנינא אין בן דוד בא עד שתכלה מלכות הזלה מישראל שנאמר (ישעיהו יח, ה) וכרת הזלזלים במזמרות וכתיב בתריה בעת ההיא יובל שי לה\' צבאות עם ממשך ומורט,אמר זעירי אמר רבי חנינא אין בן דוד בא עד שיכלו גסי הרוח מישראל שנאמר (צפניה ג, יא) כי אז אסיר מקרבך עליזי גאותך וכתיב (צפניה ג, יב) והשארתי בקרבך עם עני ודל וחסו בשם ה\',אמר רבי שמלאי משום רבי אלעזר בר"ש אין בן דוד בא עד שיכלו כל שופטים ושוטרים מישראל שנאמר (ישעיהו א, כה) ואשיבה ידי עליך ואצרוף כבור סיגיך וגו\' ואשיבה שופטיך,אמר עולא אין ירושלים נפדית אלא בצדקה שנאמר (ישעיהו א, כז) ציון במשפט תפדה ושביה בצדקה אמר רב פפא אי בטלי יהירי בטלי אמגושי אי בטלי דייני בטלי גזירפטי אי בטלי יהירי בטלי אמגושי דכתיב (ישעיהו א, כה) ואצרוף כבור סיגיך ואסירה כל בדיליך ואי בטלי דייני בטלי גזירפטי דכתיב (צפניה ג, טו) הסיר ה\' משפטיך פנה אויבך,אמר ר\' יוחנן אם ראית דור שמתמעט והולך חכה לו שנאמר (שמואל ב כב, כח) ואת עם עני תושיע וגו\' אמר רבי יוחנן אם ראית דור שצרות רבות באות עליו כנהר חכה לו שנאמר (ישעיהו נט, יט) כי יבא כנהר צר (ו) רוח ה\' נוססה בו וסמיך ליה ובא לציון גואל,ואמר רבי יוחנן אין בן דוד בא אלא בדור שכולו זכאי או כולו חייב בדור שכולו זכאי דכתיב (ישעיהו ס, כא) ועמך כולם צדיקים לעולם יירשו ארץ בדור שכולו חייב דכתיב (ישעיהו נט, טז) וירא כי אין איש וישתומם כי אין מפגיע וכתיב (ישעיהו מח, יא) למעני אעשה,אמר רבי אלכסנדרי רבי יהושע בן לוי רמי כתיב (ישעיהו ס, כב) בעתה וכתיב אחישנה זכו אחישנה לא זכו בעתה,אמר רבי אלכסנדרי רבי יהושע בן לוי רמי כתיב (דניאל ז, יג) וארו עם ענני שמיא כבר אינש אתה וכתיב (זכריה ט, ט) עני ורוכב על חמור זכו עם ענני שמיא לא זכו עני רוכב על חמור,אמר ליה שבור מלכא לשמואל אמריתו משיח על חמרא אתי אישדר ליה סוסיא ברקא דאית לי אמר ליה מי אית לך בר חיור גווני,ר\' יהושע בן לוי אשכח לאליהו דהוי קיימי אפיתחא דמערתא דרבי שמעון בן יוחאי אמר ליה אתינא לעלמא דאתי אמר ליה אם ירצה אדון הזה אמר רבי יהושע בן לוי שנים ראיתי וקול ג\' שמעתי,אמר ליה אימת אתי משיח אמר ליה זיל שייליה לדידיה והיכא יתיב אפיתחא דקרתא ומאי סימניה יתיב ביני עניי סובלי חלאים וכולן שרו ואסירי בחד זימנא איהו שרי חד ואסיר חד אמר דילמא מבעינא דלא איעכב,אזל לגביה אמר ליה שלום עליך רבי ומורי אמר ליה שלום עליך בר ליואי א"ל לאימת אתי מר א"ל היום אתא לגבי אליהו א"ל מאי אמר לך א"ל שלום עליך בר ליואי א"ל אבטחך לך ולאבוך לעלמא דאתי א"ל שקורי קא שקר בי דאמר לי היום אתינא ולא אתא א"ל הכי אמר לך (תהלים צה, ז) היום אם בקולו תשמעו,שאלו תלמידיו את רבי יוסי בן קיסמא אימתי בן דוד בא אמר מתיירא אני שמא תבקשו ממני אות אמרו לו אין אנו מבקשין ממך אות,א"ל לכשיפול השער הזה ויבנה ויפול ויבנה ויפול ואין מספיקין לבנותו עד שבן דוד בא אמרו לו רבינו תן לנו אות אמר להם ולא כך אמרתם לי שאין אתם מבקשין ממני אות,אמרו לו ואף על פי כן אמר להם אם כך יהפכו מי מערת פמייס לדם ונהפכו לדם,בשעת פטירתו אמר להן העמיקו לי ארוני ' None | 97a the Tabernacle of David that is fallen hanofelet” (Amos 9:11). That is why the Messiah is called bar nifli. Rabbi Yitzḥak said to him that this is what Rabbi Yoḥa says: During the generation in which the Messiah, son of David, comes, Torah scholars decrease; and as for the rest of the people, their eyes fail with sorrow and grief, and troubles increase. And the harsh decrees will be introduced; before the first passes the second quickly comes.,The Sages taught in a baraita: With regard to the seven-year period, i.e., the Sabbatical cycle, during which the Messiah, son of David, comes: During the first year, this verse will be fulfilled: “And I will cause it to rain upon one city and cause it not to rain upon another city” (Amos 4:7). During the second year of that period, arrows of famine will be shot, indicating that there will be famine only in certain places. During the third year there will be a great famine, and men, women, children, the pious, and men of action will die, and the Torah is forgotten by those who study it. During the fourth year there will be plenty but not great plenty. During the fifth year there will be great plenty and they will eat, and drink, and rejoice, and the Torah will return to those who study it. During the sixth year, heavenly voices will be heard. During the Sabbatical Year, wars, e.g., the war of Gog and Magog, will be waged involving the Jewish people. During the year after the conclusion of the Sabbatical Year, the son of David will come.,Rav Yosef said: Haven’t there been several Sabbatical cycles during which events transpired in that manner and nevertheless, the Messiah did not come? Abaye said: Have the phenomena: During the sixth year, heavenly voices, and during the Sabbatical Year, wars, transpired? And furthermore, have all these phenomena transpired in the order in which they were listed in the baraita?,The verse states: “That Your enemies taunted, Lord, that they have taunted the footsteps of Your anointed” (Psalms 89:52). It is taught in a baraita that Rabbi Yehuda says: During the generation that the son of David comes, the hall of the assembly of the Sages will be designated for prostitution, and the Galilee will be destroyed, and the Gavlan, i.e., Bashan, will be desolate, and the residents of the border who flee the neighboring gentiles will circulate from city to city and will receive no sympathy. The wisdom of scholars will diminish, and sin-fearing people will be despised. And the face of the generation will be like the face of a dog in its impudence and shamelessness.,And the truth will be lacking, as it is stated: “And the truth is lacking ne’ederet, and he who departs from evil is negated” (Isaiah 59:15). What is the meaning of the phrase: And the truth is lacking ne’ederet? The Sages of the study hall of Rav said: This teaches that truth will become like so many flocks adarim and walk away. What is the meaning of the phrase: “And he that departs from evil is negated”? The Sages of the study hall of Rabbi Sheila said: Anyone who deviates from evil is deemed insane by the people.,§ Concerning the lack of truth, Rava says: Initially I would say that there is no truth anywhere in the world. There was a certain one of the Sages, and Rav Tavut is his name, and some say Rav Tavyomei is his name, who was so honest that if they were to give him the entire world, he would not deviate from the truth in his statement. He said to me: One time I happened to come to a certain place, and Truth is its name, and its residents would not deviate from the truth in their statements, and no person from there would die prematurely. I married a woman from among them, and I had two sons from her.,One day his wife was sitting and washing the hair on her head. Her neighbor came and knocked on the door. He thought: It is not proper conduct to tell the neighbor that his wife is bathing. He said to her: She is not here. Since he deviated from the truth his two sons died. The people residing in that place came before him and said to him: What is the meaning of this? He said to them: This was the nature of the incident, and told them what happened. They said to him: Please leave our place and do not provoke premature death upon these people.,The Gemara resumes its discussion of the messianic period. It is taught in a baraita that Rabbi Nehorai says: During the generation in which the son of David comes, youths will humiliate elders and elders will stand in deference before youths, and a daughter will rebel against her mother, and a bride against her mother-in-law, and the face of the generation will be like the face of a dog, and a son will not be ashamed before his father.,It is taught in a baraita that Rabbi Neḥemya says: During the generation that the son of David comes, arrogance will proliferate and the cost of living will corrupt people so they will engage in deceit. The vine will produce its fruit, and nevertheless, the wine will be costly. And the entire gentile monarchy will be converted to the heresy of Christianity, and there will be no inclination among the people to accept rebuke. This baraita supports the opinion of Rabbi Yitzḥak, as Rabbi Yitzḥak says: The son of David will not come until the entire kingdom will be converted to heresy. Rava says: What is the verse from which this statement is derived? It is the verse: “It is all turned white; he is ritually pure” (Leviticus 13:13). One is a leper and ritually impure only if he has a leprous mark, however small, but not if his skin is completely leprous. Similarly, the world will be redeemed only when the Jewish people reach their lowest point.,The Sages taught in a baraita: The verse states: “For the Lord shall judge His people and atone for His servants, when He sees that their power is gone and there is none shut up or left” (Deuteronomy 32:36). From the phrase “their power is gone” it is derived that the son of David will not come until informers will proliferate. Alternatively, the Messiah will not come until the number of students of Torah diminishes. Alternatively, the Messiah will not come until the peruta will cease from the purse. Alternatively, the Messiah will not come until they despair from the redemption, as it is stated: “And there is none shut up or left,” as though there were no supporter or helper for the Jewish people.,This is as in that practice of Rabbi Zeira, who, when he would find Sages who were engaging in discussions about the coming of the Messiah, said to them: Please, I ask of you, do not delay his coming by calculating the end of days. As we learn in a baraita: There are three matters that come only by means of diversion of attention from those matters, and these are they: The Messiah, a lost item, and a scorpion.,§ Rav Ketina says: Six thousand years is the duration of the world, and it is in ruins for one thousand years. The duration of the period during which the world is in ruins is derived from a verse, as it is stated: “And the Lord alone shall be exalted on that day” (Isaiah 2:11), and the day of God lasts one thousand years. Abaye says: It is in ruins for two thousand years, as it is stated: “After two days He will revive us; in the third day He will revive us, and we shall live in His presence” (Hosea 6:2).,It is taught in a baraita in accordance with the opinion of Rav Ketina: Just as the Sabbatical Year abrogates debts once in seven years, so too, the world abrogates its typical existence for one thousand years in every seven thousand years, as it is stated: “And the Lord alone shall be exalted on that day,” and it states: “A psalm, a song for the Shabbat day” (Psalms 92:1), meaning a day, i.e., one thousand years, that is entirely Shabbat. And it says in explanation of the equation between one day and one thousand years: “For a thousand years in Your eyes are but like yesterday when it is past, and like a watch in the night” (Psalms 90:4).,The school of Eliyahu taught: Six thousand years is the duration of the world. Two thousand of the six thousand years are characterized by chaos; two thousand years are characterized by Torah, from the era of the Patriarchs until the end of the mishnaic period; and two thousand years are the period of the coming of the Messiah.'98a Kings shall see and arise, princes shall prostrate themselves, because of the Lord, Who is faithful, and the Holy One of Israel, Who has chosen you” (Isaiah 49:7), indicating that redemption will come independent of repentance?,Rabbi Eliezer said to him: But isn’t it already stated: “If you will return, Israel, says the Lord, return to Me” (Jeremiah 4:1), indicating that redemption is contingent upon repentance? Rabbi Yehoshua said to him: But isn’t it already stated: “And I heard the man clothed in linen, who was above the waters of the river, when he lifted up his right hand and his left hand to heaven and swore by the One Who lives forever that it shall be for a period, periods, and a half; when the crushing of the power of the holy people shall have been completed, all these things shall be finished” (Daniel 12:7), indicating that the time for redemption is set and unrelated to repentance? And Rabbi Eliezer was silent, unable to refute the proof from that verse.,§ And Rabbi Abba says: You have no more explicit manifestation of the end of days than this following phenomenon, as it is stated: “But you, mountains of Israel, you shall give your branches, and yield your fruit to My people of Israel, for they will soon be coming” (Ezekiel 36:8). When produce will grow in abundance in Eretz Yisrael, it is an indication that the Messiah will be coming soon. Rabbi Eliezer says: You have no greater manifestation of the end of days than this following phenomenon as well, as it is stated: “For before these days there was no hire for man, nor any hire for beast; nor was there peace from the oppressor to him who exits and to him who enters” (Zechariah 8:10). When there are no wages for work and no rent paid for use of one’s animal, that is an indication that the coming of the Messiah is at hand.,The Gemara asks: What is the meaning of the phrase: “Nor was there peace from the oppressor to him who exits and to him who enters”? Rav says: It means that even for Torah scholars, with regard to whom the promise of peace is written, as it is written: “Great peace have they who love Your Torah; and there is no obstacle for them” (Psalms 119:165), there will be no peace from the oppressor. And Shmuel says: It means that the Messiah will not come until all the prices are equal.,Rabbi Ḥanina says: The son of David will not come until a fish will be sought for an ill person and will not be found, as it is stated with regard to the downfall of Egypt: “Then I will make their waters clear and cause their rivers to run like oil” (Ezekiel 32:14), meaning that the current in the rivers will come to a virtual standstill. And it is written thereafter: “On that day I will cause the glory of the house of Israel to flourish” (Ezekiel 29:21).,Rabbi Ḥama bar Ḥanina says: The son of David will not come until the contemptuous hazalla kingdom of Rome will cease from the Jewish people, as it is stated: “And He shall sever the sprigs hazalzallim with pruning hooks” (Isaiah 18:5). And it is written thereafter: “At that time shall a present be brought to the Lord of hosts, by a people scattered and hairless” (Isaiah 18:7).,Ze’eiri says that Rabbi Ḥanina says: The son of David will not come until the arrogant will cease to exist from among the Jewish people, as it is stated: “For then I will remove from your midst your proudly exulting ones” (Zephaniah 3:11), and it is written afterward: “And I will leave in your midst a poor and lowly people, and they shall take refuge in the name of the Lord” (Zephaniah 3:12).,Rabbi Simlai says in the name of Rabbi Elazar, son of Rabbi Shimon: The son of David will not come until all the judges and officers will cease to exist from among the Jewish people, and there will be no more autonomous government in Eretz Yisrael, as it is stated: “And I will turn My hand against you and purge away your dross as with lye and take away your base alloy. And I will restore your judges as at the first” (Isaiah 1:25–26).,Ulla says: Jerusalem is redeemed only by means of righteousness, as it is stated: “Zion shall be redeemed with justice and those who return to it with righteousness” (Isaiah 1:27). Rav Pappa says: If the arrogant will cease to exist, the Persian sorcerers will cease to exist as well. If the deceitful judges will cease to exist, the royal officers gazirpatei and taskmasters will cease to exist. Rav Pappa elaborates: If the arrogant will cease, the Persian sorcerers will cease, as it is written: “And I will purge away your dross sigayikh as with lye, and I will remove all your alloy bedilayikh.” When the arrogant sigim are purged, the sorcerers, who are separated muvdalim from the fear of God, will also cease. And if the deceitful judges cease to exist, the royal officers and taskmasters will cease to exist, as it is written: “The Lord has removed your judgments; cast out your enemy” (Zephaniah 3:15).,Rabbi Yoḥa says: If you saw a generation whose wisdom and Torah study is steadily diminishing, await the coming of the Messiah, as it is stated: “And the afflicted people You will redeem” (II\xa0Samuel 22:28). Rabbi Yoḥa says: If you saw a generation whose troubles inundate it like a river, await the coming of the Messiah, as it is stated: “When distress will come like a river that the breath of the Lord drives” (Isaiah 59:19). And juxtaposed to it is the verse: “And a redeemer will come to Zion” (Isaiah 59:20).,And Rabbi Yoḥa says: The son of David will come only in a generation that is entirely innocent, in which case they will be deserving of redemption, or in a generation that is entirely guilty, in which case there will be no alternative to redemption. He may come in a generation that is entirely innocent, as it is written: “And your people also shall be all righteous; they shall inherit the land forever” (Isaiah 60:21). He may come in a generation that is entirely guilty, as it is written: “And He saw that there was no man, and was astonished that there was no intercessor; therefore His arm brought salvation to Him, and His righteousness, it sustained Him” (Isaiah 59:16). And it is written: “For My own sake, for My own sake will I do it; for how should it be profaned? And My glory I will not give it to another” (Isaiah 48:11).,§ Rabbi Alexandri says: Rabbi Yehoshua ben Levi raises a contradiction in a verse addressing God’s commitment to redeem the Jewish people. In the verse: “I the Lord in its time I will hasten it” (Isaiah 60:22), it is written: “In its time,” indicating that there is a designated time for the redemption, and it is written: “I will hasten it,” indicating that there is no set time for the redemption. Rabbi Alexandri explains: If they merit redemption through repentance and good deeds I will hasten the coming of the Messiah. If they do not merit redemption, the coming of the Messiah will be in its designated time.,Rabbi Alexandri says: Rabbi Yehoshua ben Levi raises a contradiction between two depictions of the coming of the Messiah. It is written: “There came with the clouds of heaven, one like unto a son of man…and there was given him dominion and glory and a kingdom…his dominion is an everlasting dominion” (Daniel 7:13–14). And it is written: “Behold, your king will come to you; he is just and victorious; lowly and riding upon a donkey and upon a colt, the foal of a donkey” (Zechariah 9:9). Rabbi Alexandri explains: If the Jewish people merit redemption, the Messiah will come in a miraculous manner with the clouds of heaven. If they do not merit redemption, the Messiah will come lowly and riding upon a donkey.,King Shapur of Persia said to Shmuel mockingly: You say that the Messiah will come on a donkey; I will send him the riding barka horse that I have. Shmuel said to him: Do you have a horse with one thousand colors bar ḥivar gavanei like the donkey of the Messiah? Certainly his donkey will be miraculous.,Rabbi Yehoshua ben Levi found Elijah the prophet, who was standing at the entrance of the burial cave of Rabbi Shimon ben Yoḥai. Rabbi Yehoshua ben Levi said to him: Will I be privileged to come to the World-to-Come? Elijah said to him: If this Master, the Holy One, Blessed be He, will wish it so. Rabbi Yehoshua ben Levi says: Two I saw, Elijah and me, and the voice of three I heard, as the Divine Presence was also there, and it was in reference to Him that Elijah said: If this Master will wish it so.,Rabbi Yehoshua ben Levi said to Elijah: When will the Messiah come? Elijah said to him: Go ask him. Rabbi Yehoshua ben Levi asked: And where is he sitting? Elijah said to him: At the entrance of the city of Rome. Rabbi Yehoshua ben Levi asked him: And what is his identifying sign by means of which I can recognize him? Elijah answered: He sits among the poor who suffer from illnesses. And all of them untie their bandages and tie them all at once, but the Messiah unties one bandage and ties one at a time. He says: Perhaps I will be needed to serve to bring about the redemption. Therefore, I will never tie more than one bandage, so that I will not be delayed.,Rabbi Yehoshua ben Levi went to the Messiah. He said to the Messiah: Greetings to you, my rabbi and my teacher. The Messiah said to him: Greetings to you, bar Leva’i. Rabbi Yehoshua ben Levi said to him: When will the Master come? The Messiah said to him: Today. Sometime later, Rabbi Yehoshua ben Levi came to Elijah. Elijah said to him: What did the Messiah say to you? He said to Elijah that the Messiah said: Greetings shalom to you, bar Leva’i. Elijah said to him: He thereby guaranteed that you and your father will enter the World-to-Come, as he greeted you with shalom. Rabbi Yehoshua ben Levi said to Elijah: The Messiah lied to me, as he said to me: I am coming today, and he did not come. Elijah said to him that this is what he said to you: He said that he will come “today, if you will listen to his voice” (Psalms 95:7).,§ Rabbi Yosei ben Kisma’s students asked him: When will the son of David come? Rabbi Yosei ben Kisma said: I am hesitant to answer you, lest you request from me a sign to corroborate my statement. They said to him: We are not asking you for a sign.,Rabbi Yosei ben Kisma said to them: You will see when this existing gate of Rome falls and will be rebuilt, and will fall a second time and will be rebuilt, and will fall a third time. And they will not manage to rebuild it until the son of David comes. The students said to him: Our rabbi, give us a sign. Rabbi Yosei ben Kisma said to them: But didn’t you say to me that you are not asking me for a sign?,They said to him: And nevertheless, provide us with a sign. Rabbi Yosei ben Kisma said to them: If it is as I say, the water of the Cave of Pamyas will be transformed into blood. The Gemara relates: And it was transformed into blood.,At the time of his death, Rabbi Yosei ben Kisma said to his students: Place my coffin deep in the ground, ' None |
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43. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Israel, redemption of • Israel, the people of, redemption/restoration of, the kingdom of, Israelite
Found in books: Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 65; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 160
| 87a בצבו נפשיה לקטלא נפיק וצבו ביתיה לית הוא עביד וריקן לביתיה אזיל ולואי שתהא ביאה כיציאה וכי הוי חזי אמבוהא אבתריה אמר (איוב כ, ו) אם יעלה לשמים שיאו וראשו לעב יגיע כגללו לנצח יאבד רואיו יאמרו איו רב זוטרא כי הוו מכתפי ליה בשבתא דריגלא הוה אמר (משלי כז, כד) כי לא לעולם חסן ואם נזר לדור ודור,(משלי יח, ה) שאת פני רשע לא טוב לא טוב להם לרשעים שנושאין להם פנים בעולם הזה לא טוב לו לאחאב שנשאו לו פנים בעוה"ז שנאמר (מלכים א כא, כט) יען כי נכנע (אחאב מלפני) לא אביא הרעה בימיו,(משלי יח, ה) להטות צדיק במשפט טוב להם לצדיקים שאין נושאין להם פנים בעוה"ז טוב לו למשה שלא נשאו לו פנים בעוה"ז שנאמר (במדבר כ, יב) יען לא האמנתם בי להקדישני הא אילו האמנתם בי עדיין לא הגיע זמנם ליפטר מן העולם,אשריהם לצדיקים לא דיין שהן זוכין אלא שמזכין לבניהם ולבני בניהם עד סוף כל הדורות שכמה בנים היו לו לאהרן שראויין לישרף כנדב ואביהוא שנאמר (ויקרא י, יב) הנותרים אלא שעמד להם זכות אביהם,אוי להם לרשעים לא דיין שמחייבין עצמן אלא שמחייבין לבניהם ולבני בניהם עד סוף כל הדורות הרבה בנים היו לו לכנען שראויין ליסמך כטבי עבדו של רבן גמליאל אלא שחובת אביהם גרמה להן,כל המזכה את הרבים אין חטא בא על ידו וכל המחטיא את הרבים כמעט אין מספיקין בידו לעשות תשובה כל המזכה את הרבים אין חטא בא על ידו מ"ט כדי שלא יהא הוא בגיהנם ותלמידיו בגן עדן שנאמר (תהלים טז, י) כי לא תעזוב נפשי לשאול לא תתן חסידך לראות שחת וכל המחטיא את הרבים אין מספיקין בידו לעשות תשובה שלא יהא הוא בגן עדן ותלמידיו בגיהנם שנאמר (משלי כח, יז) אדם עשוק בדם נפש עד בור ינוס אל יתמכו בו,האומר אחטא ואשוב אחטא ואשוב למה לי למימר אחטא ואשוב אחטא ואשוב תרי זימני כדרב הונא אמר רב דאמר רב הונא אמר רב כיון שעבר אדם עבירה ושנה בה הותרה לו הותרה לו סלקא דעתך אלא נעשית לו כהיתר,אחטא ויום הכפורים מכפר אין יום הכפורים מכפר לימא מתני\' דלא כרבי דתניא רבי אומר על כל עבירות שבתורה בין עשה תשובה בין לא עשה תשובה יוה"כ מכפר אפילו תימא רבי אגב שאני,עבירות שבין אדם למקום וכו\' רמי ליה רב יוסף בר חבו לרבי אבהו עבירות שבין אדם לחבירו אין יוה"כ מכפר והא כתיב (שמואל א ב, כה) אם יחטא איש לאיש ופללו אלהים מאן אלהים דיינא,אי הכי אימא סיפא ואם לה\' יחטא איש מי יתפלל לו הכי קאמר אם יחטא איש לאיש ופללו אלהים ימחול לו ואם לה\' יחטא איש מי יתפלל בעדו תשובה ומעשים טובים,אמר ר\' יצחק כל המקניט את חבירו אפילו בדברים צריך לפייסו שנאמר (משלי ו, א) בני אם ערבת לרעך תקעת לזר כפיך נוקשת באמרי פיך עשה זאת אפוא בני והנצל כי באת בכף רעך לך התרפס ורהב רעיך אם ממון יש בידך התר לו פסת יד ואם לאו הרבה עליו ריעים,(ואמר) רב חסדא וצריך לפייסו בשלש שורות של שלשה בני אדם שנאמר (איוב לג, כז) ישור על אנשים ויאמר חטאתי וישר העויתי ולא שוה לי,(ואמר) ר\' יוסי בר חנינא כל המבקש מטו מחבירו אל יבקש ממנו יותר משלש פעמים שנאמר (בראשית נ, יז) אנא שא נא ועתה שא נא ואם מת מביא עשרה בני אדם ומעמידן על קברו ואומר חטאתי לה\' אלהי ישראל ולפלוני שחבלתי בו,ר\' ירמיה הוה ליה מילתא לר\' אבא בהדיה אזל איתיב אדשא דר\' אבא בהדי דשדיא אמתיה מיא מטא זרזיפי דמיא ארישא אמר עשאוני כאשפה קרא אנפשיה (תהלים קיג, ז) מאשפות ירים אביון שמע ר\' אבא ונפיק לאפיה אמר ליה השתא צריכנא למיפק אדעתך דכתיב לך התרפס ורהב רעיך,ר\' זירא כי הוה ליה מילתא בהדי איניש הוה חליף ותני לקמיה וממציא ליה כי היכי דניתי וניפוק ליה מדעתיה,רב הוה ליה מילתא בהדי ההוא טבחא לא אתא לקמיה במעלי יומא דכפורי אמר איהו איזיל אנא \' לפיוסי ליה פגע ביה רב הונא אמר ליה להיכא קא אזיל מר אמר ליה לפיוסי לפלניא אמר אזיל אבא למיקטל נפשא אזל וקם עילויה הוה יתיב וקא פלי רישא דלי עיניה וחזייה אמר ליה אבא את זיל לית לי מילתא בהדך בהדי דקא פלי רישא אישתמיט גרמא ומחייה בקועיה וקטליה,רב הוה פסיק סידרא קמיה דרבי עייל'' None | 87a of his own will, he goes to die; and he does not fulfill the will of his household, and he goes empty-handed to his household; and if only his entrance would be like his exit. And when he saw a line of people ambuha following after him out of respect for him, he said: “Though his excellency ascends to the heavens, and his head reaches to the clouds, yet he shall perish forever like his own dung; they who have seen him will say: Where is he?” (Job 20:6–7). This teaches that when one achieves power, it can lead to his downfall. When they would carry Rav Zutra on their shoulders during the Shabbat of the Festival when he taught, he would recite the following to avoid becoming arrogant: “For power is not forever, and does the crown endure for all generations?” (Proverbs 27:24).,§ It was further taught: “It is not good to respect the person of the wicked” (Proverbs 18:5), meaning, it is not good for wicked people when they are respected in this world and are not punished for their sins. For example, it was not good for Ahab to be respected in this world, as it is stated: “Because he humbled himself before Me, I will not bring the evil in his days” (I Kings 21:29), and Ahab thereby lost his share in the World-to-Come.,The opposite is also true. The complete verse states: “It is not good to respect the person of the wicked, to turn aside the righteous in judgment” (Proverbs 18:5), meaning: It is good for the righteous when they are not respected in this world and are punished in this world for their sins. For example, it was good for Moses that he was not respected in this world, as it is stated: “Because you did not believe in Me, to sanctify Me” (Numbers 20:12). The Gemara analyzes this: Had you believed in Me, your time still would not have come to depart the world.,They said: Fortunate are the righteous because not only do they accumulate merit for themselves, but they accumulate merit for their children and their children’s children until the end of all generations; as there were several sons of Aaron who essentially deserved to be burned like Nadav and Avihu, as it is stated: “The sons of Aaron who were left” (Leviticus 10:16), implying that others were left as well although they deserved to be burned with their brothers. But the merit of their father protected them, and they and their descendants were priests for all time.,On the other hand: Woe to the wicked, as not only do they render themselves liable, but they also render their children and children’s children liable until the end of all generations. For example, Canaan had many children who deserved to be ordained as rabbis and instructors of the public due to their great stature in Torah study, like Tavi, the servant of Rabban Gamliel, who was famous for his wisdom; but their father’s liability caused them to remain as slaves.,Furthermore: Whoever accumulates merit for the public will not have sin come to his hand, and God protects him from failing; but whoever causes the public to sin has almost no ability to repent. The Gemara explains: What is the reason that whoever accumulates merit for the public will not have sin come to his hand? It is so that he will not be in Gehenna while his students are in the Garden of Eden, as it is stated: “For You will not abandon my soul to the nether-world; neither will You suffer Your godly one to see the pit” (Psalms 16:10). On the other hand, whoever causes the public to sin has almost no ability to repent, so that he will not be in the Garden of Eden while his students are in Gehenna, as it is stated: “A man who is laden with the blood of any person shall hasten his steps to the pit; none will support him” (Proverbs 28:17). Since he oppressed others and caused them to sin, he shall have no escape.,§ The Gemara returns to interpreting the mishna. It states there that one who says: I will sin and I will repent, I will sin and I will repent, is not given the opportunity to repent.The Gemara asks: Why do I need the mishna to say twice: I will sin and I will repent, I will sin and repent? The Gemara explains that this is in accordance with that which Rav Huna said that Rav said, as Rav Huna said that Rav said: Once a person commits a transgression and repeats it, it becomes permitted to him. The Gemara is surprised at this: Can it enter your mind that it becomes permitted to him? Rather, say that it becomes to him as though it were permitted. Consequently, the sinner who repeats his sin has difficulty abandoning his sin, and the repetition of his sin is reflected in the repetition of the phrase.,It is stated in the mishna that if one says: I will sin and Yom Kippur will atone for my sins, Yom Kippur does not atone for his sins. The Gemara comments: Let us say that the mishna is not in accordance with the opinion of Rabbi Yehuda HaNasi, as it was taught in a baraita that Rabbi Yehuda HaNasi says: Yom Kippur atones for all transgressions of the Torah, whether one repented or did not repent. The Gemara answers: Even if you say that the mishna is in accordance with the opinion of Rabbi Yehuda HaNasi, it is different when it is on the basis of being permitted to sin. Even Rabbi Yehuda HaNasi agrees that Yom Kippur does not atone for the transgressions one commits only because he knows that Yom Kippur will atone for them.,§ It was taught in the mishna: Yom Kippur atones for sins committed against God but does not atone for sins committed against another person. Rav Yosef bar Ḥavu raised a contradiction before Rabbi Abbahu: The mishna states that Yom Kippur does not atone for sins committed against a fellow person, but isn’t it written: “If one man sin against another, God Elohim shall judge him ufilelo” (I Samuel 2:25). The word ufilelo, which may also refer to prayer, implies that if he prays, God will grant the sinner forgiveness. He answered him: Who is Elohim mentioned in the verse? It is referring to a judge elohim and not to God, and the word ufilelo in the verse indicates judgment. Atonement occurs only after justice has been done toward the injured party by means of a court ruling.,Rav Yosef bar Ḥavu said to him: If so, say the following with regard to the latter clause of the verse: “But if a man sin against the Lord, who shall entreat yitpallel for him?” (I Samuel 2:25). This is difficult, since it has been established that the root pll is interpreted in this verse as indicating judgment, and therefore the latter clause of the verse implies that if one sins toward God there is no one to judge him. Rabbi Abbahu answered him: This is what the verse is saying: If one man sins against another, God Elohim shall forgive him ufilelo; if the sinner appeases the person against whom he has sinned, he will be forgiven. But if a man sin against the Lord, who shall entreat yitpallel for him? Repentance and good deeds. The root pll is to be interpreted as indicating forgiveness rather than judgment.,§ Rabbi Yitzḥak said: One who angers his friend, even only verbally, must appease him, as it is stated: “My son, if you have become a guarantor for your neighbor, if you have struck your hands for a stranger, you are snared by the words of your mouth… Do this now, my son, and deliver yourself, seeing you have come into the hand of your neighbor. Go, humble yourself hitrapes and urge rehav your neighbor” (Proverbs 6:1–3). This should be understood as follows: If you have money that you owe him, open the palm of hater pisat your hand to your neighbor and pay the money that you owe; and if not, if you have sinned against him verbally, increase harbe friends for him, i.e., send many people as your messengers to ask him for forgiveness.,Rav Ḥisda said: And one must appease the one he has insulted with three rows of three people, as it is stated: “He comes yashor before men, and says: I have sinned, and perverted that which was right, and it profited me not” (Job 33:27). Rav Ḥisda interprets the word yashor as related to the word shura, row. The verse mentions sin three times: I have sinned, and perverted, and it profited me not. This implies that one should make three rows before the person from whom he is asking forgiveness.,Rabbi Yosei bar Ḥanina said: Anyone who asks forgiveness of his friend should not ask more than three times, as it is stated: “Please, please forgive the transgression of your brothers and their sin, for they did evil to you. And now, please forgive” (Genesis 50:17). The verse uses the word please three times, which shows that one need not ask more than three times, after which the insulted friend must be appeased and forgive. And if the insulted friend dies before he can be appeased, one brings ten people, and stands them at the grave of the insulted friend, and says in front of them: I have sinned against the Lord, the God of Israel, and against so-and-so whom I wounded.,The Gemara relates that Rabbi Yirmeya insulted Rabbi Abba, causing the latter to have a complaint against him. Rabbi Yirmeya went and sat at the threshold of Rabbi Abba’s house to beg him for forgiveness. When Rabbi Abba’s maid poured out the dirty water from the house, the stream of water landed on Rabbi Yirmeya’s head. He said about himself: They have made me into a trash heap, as they are pouring dirty water on me. He recited this verse about himself: “Who lifts up the needy out of the trash heap” (Psalms 113:7). Rabbi Abba heard what happened and went out to greet him. Rabbi Abba said to him: Now I must go out to appease you for this insult, as it is written: “Go, humble yourself hitrapes and urge your neighbor” (Proverbs 6:3).,It is related that when Rabbi Zeira had a complaint against a person who insulted him, he would pace back and forth before him and present himself, so that the person could come and appease him. Rabbi Zeira made himself available so that it would be easy for the other person to apologize to him.,It is further related that Rav had a complaint against a certain butcher who insulted him. The butcher did not come before him to apologize. On Yom Kippur eve, Rav said: I will go and appease him. He met his student Rav Huna, who said to him: Where is my Master going? He said to him: I am going to appease so-and-so. Rav Huna called Rav by his name and said: Abba is going to kill a person, for surely that person’s end will not be good. Rav went and stood by him. He found the butcher sitting and splitting the head of an animal. The butcher raised his eyes and saw him. He said to him: Are you Abba? Go, I have nothing to say to you. While he was splitting the head, one of the bones of the head flew out and struck him in the throat and killed him, thereby fulfilling Rav Huna’s prediction.,The Gemara further relates: Rav was reciting the Torah portion before Rabbi Yehuda HaNasi.'' None |
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44. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • redemption • redemption, Gnostic rite • “redemption”, repeated
Found in books: Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 150; Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 250, 297
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45. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Redeemer • Redemption
Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 346; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 280
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46. None, None, nan
Tagged with subjects: • Redemption • Redemption, Divine • rabbinic Judaism, sin-punishment-redemption paradigm
Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 359; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 88
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