| 1. Septuagint, 2 Kings, 1.18, 7.6, 15.11, 20.9 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 9, 306, 378 |
| 2. Septuagint, 1 Kings, 8.8, 14.29, 15.7, 15.23, 15.31, 16.14, 16.20, 16.27 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 9, 378 |
| 3. Septuagint, 2 Chronicles, 6.5 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 378 |
| 4. Septuagint, Daniel, 9.18, 9.27, 11.24, 11.31 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 162 |
| 5. Septuagint, Exodus, 14.19, 14.22, 30.26 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 306 |
| 6. Septuagint, Ezekiel, 9.4 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 306 |
| 7. Septuagint, Habakkuk, 2.4 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 306 |
| 8. Septuagint, Judges, 19.16 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 238 |
| 9. Septuagint, Judges, 19.16 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 238 |
| 10. Septuagint, Leviticus, 20.2, 24.23 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 448 |
| 11. Septuagint, Malachi, 3.1 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 379 |
| 12. Septuagint, Genesis, 4.15, 9.12, 9.17, 29.16, 42.16 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 243, 306 |
13. Septuagint, Tobit, 13.6 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 379 | 13.6. If you turn to him with all your heart and with all your soul,to do what is true before him,then he will turn to you and will not hide his face from you. But see what he will do with you;give thanks to him with your full voice. Praise the Lord of righteousness,and exalt the King of the ages. I give him thanks in the land of my captivity,and I show his power and majesty to a nation of sinners. Turn back, you sinners, and do right before him;who knows if he will accept you and have mercy on you? |
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| 14. Septuagint, Psalms, 17.20, 21.9, 40.12, 109.1 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 306, 379 |
15. Hebrew Bible, Leviticus, 24.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 448| 24.16. "וְנֹקֵב שֵׁם־יְהוָה מוֹת יוּמָת רָגוֹם יִרְגְּמוּ־בוֹ כָּל־הָעֵדָה כַּגֵּר כָּאֶזְרָח בְּנָקְבוֹ־שֵׁם יוּמָת׃", | 24.16. "And he that blasphemeth the name of the LORD, he shall surely be put to death; all the congregation shall certainly stone him; as well the stranger, as the home-born, when he blasphemeth the Name, shall be put to death.", |
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16. Hebrew Bible, Job, 20.14 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 378| 20.14. "לַחְמוֹ בְּמֵעָיו נֶהְפָּךְ מְרוֹרַת פְּתָנִים בְּקִרְבּוֹ׃", | 20.14. "Yet his food in his bowels is turned, It is the gall of asps within him.", |
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17. Hebrew Bible, Genesis, 25.23, 25.29, 30.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 238, 243| 25.23. "וַיֹּאמֶר יְהוָה לָהּ שְׁנֵי גיים [גוֹיִם] בְּבִטְנֵךְ וּשְׁנֵי לְאֻמִּים מִמֵּעַיִךְ יִפָּרֵדוּ וּלְאֹם מִלְאֹם יֶאֱמָץ וְרַב יַעֲבֹד צָעִיר׃", 25.29. "וַיָּזֶד יַעֲקֹב נָזִיד וַיָּבֹא עֵשָׂו מִן־הַשָּׂדֶה וְהוּא עָיֵף׃", 30.16. "וַיָּבֹא יַעֲקֹב מִן־הַשָּׂדֶה בָּעֶרֶב וַתֵּצֵא לֵאָה לִקְרָאתוֹ וַתֹּאמֶר אֵלַי תָּבוֹא כִּי שָׂכֹר שְׂכַרְתִּיךָ בְּדוּדָאֵי בְּנִי וַיִּשְׁכַּב עִמָּהּ בַּלַּיְלָה הוּא׃", | 25.23. "And the LORD said unto her: Two nations are in thy womb, And two peoples shall be separated from thy bowels; And the one people shall be stronger than the other people; And the elder shall serve the younger.", 25.29. "And Jacob sod pottage; and Esau came in from the field, and he was faint.", 30.16. "And Jacob came from the field in the evening, and Leah went out to meet him, and said: ‘Thou must come in unto me; for I have surely hired thee with my son’s mandrakes.’ And he lay with her that night.", |
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18. Hebrew Bible, Deuteronomy, a b c d\n0 13.9 13.9 13 9 \n1 13.10 13.10 13 10 \n2 21.21 21.21 21 21 \n3 0 0 0 None\n4 ) ) ) None\n5 2 2 2 None\n6 3 3 3 None\n7 . . \n8 1 1 1 None\n9 5 5 5 None\n10 - None\n11 7.3 7.3 7 3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 448| 13.9. "לֹא־תֹאבֶה לוֹ וְלֹא תִשְׁמַע אֵלָיו וְלֹא־תָחוֹס עֵינְךָ עָלָיו וְלֹא־תַחְמֹל וְלֹא־תְכַסֶּה עָלָיו׃", | 13.9. "thou shalt not consent unto him, nor hearken unto him; neither shall thine eye pity him, neither shalt thou spare, neither shalt thou conceal him;", |
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19. Hebrew Bible, Psalms, 138.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 379| 138.8. "יְהוָה יִגְמֹר בַּעֲדִי יְהוָה חַסְדְּךָ לְעוֹלָם מַעֲשֵׂי יָדֶיךָ אַל־תֶּרֶף׃", | 138.8. "The LORD will accomplish that which concerneth me; Thy mercy, O LORD, endureth for ever; Forsake not the work of Thine own hands.", |
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20. Hebrew Bible, Numbers, 15.36 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 448| 15.36. "וַיֹּצִיאוּ אֹתוֹ כָּל־הָעֵדָה אֶל־מִחוּץ לַמַּחֲנֶה וַיִּרְגְּמוּ אֹתוֹ בָּאֲבָנִים וַיָּמֹת כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה׃", | 15.36. "And all the congregation brought him without the camp, and stoned him with stones, and he died, as the LORD commanded Moses.", |
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21. Hebrew Bible, Proverbs, 23.22 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 243| 23.22. "שְׁמַע לְאָבִיךָ זֶה יְלָדֶךָ וְאַל־תָּבוּז כִּי־זָקְנָה אִמֶּךָ׃", | 23.22. "Hearken unto thy father that begot thee, And despise not thy mother when she is old.", |
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22. Hebrew Bible, 1 Kings, 12.18, 21.10 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 448| 12.18. "וַיִּשְׁלַח הַמֶּלֶךְ רְחַבְעָם אֶת־אֲדֹרָם אֲשֶׁר עַל־הַמַּס וַיִּרְגְּמוּ כָל־יִשְׂרָאֵל בּוֹ אֶבֶן וַיָּמֹת וְהַמֶּלֶךְ רְחַבְעָם הִתְאַמֵּץ לַעֲלוֹת בַּמֶּרְכָּבָה לָנוּס יְרוּשָׁלִָם׃", | 12.18. "Then king Rehoboam sent Adoram, who was over the levy; and all Israel stoned him with stones, so that he died. And king Rehoboam made speed to get him up to his chariot, to flee to Jerusalem.", 21.10. "and set two men, base fellows, before him, and let them bear witness against him, saying: Thou didst curse God and the king. And then carry him out, and stone him, that he die.’", |
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23. Hebrew Bible, Lamentations, 5.12 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 243| 5.12. "שָׂרִים בְּיָדָם נִתְלוּ פְּנֵי זְקֵנִים לֹא נֶהְדָּרוּ׃", | 5.12. "Princes are hanged up by their hand; The faces of elders are not honoured.", |
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24. Hebrew Bible, Joshua, 3.8, 3.13, 3.15, 3.33, 4.18, 4.23, 7.25, 24.14-24.15 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 306, 379, 448| 3.8. "וְאַתָּה תְּצַוֶּה אֶת־הַכֹּהֲנִים נֹשְׂאֵי אֲרוֹן־הַבְּרִית לֵאמֹר כְּבֹאֲכֶם עַד־קְצֵה מֵי הַיַּרְדֵּן בַּיַּרְדֵּן תַּעֲמֹדוּ׃", 3.13. "וְהָיָה כְּנוֹחַ כַּפּוֹת רַגְלֵי הַכֹּהֲנִים נֹשְׂאֵי אֲרוֹן יְהוָה אֲדוֹן כָּל־הָאָרֶץ בְּמֵי הַיַּרְדֵּן מֵי הַיַּרְדֵּן יִכָּרֵתוּן הַמַּיִם הַיֹּרְדִים מִלְמָעְלָה וְיַעַמְדוּ נֵד אֶחָד׃", 3.15. "וּכְבוֹא נֹשְׂאֵי הָאָרוֹן עַד־הַיַּרְדֵּן וְרַגְלֵי הַכֹּהֲנִים נֹשְׂאֵי הָאָרוֹן נִטְבְּלוּ בִּקְצֵה הַמָּיִם וְהַיַּרְדֵּן מָלֵא עַל־כָּל־גְּדוֹתָיו כֹּל יְמֵי קָצִיר׃", 4.18. "וַיְהִי בעלות [כַּעֲלוֹת] הַכֹּהֲנִים נֹשְׂאֵי אֲרוֹן בְּרִית־יְהוָה מִתּוֹךְ הַיַּרְדֵּן נִתְּקוּ כַּפּוֹת רַגְלֵי הַכֹּהֲנִים אֶל הֶחָרָבָה וַיָּשֻׁבוּ מֵי־הַיַּרְדֵּן לִמְקוֹמָם וַיֵּלְכוּ כִתְמוֹל־שִׁלְשׁוֹם עַל־כָּל־גְּדוֹתָיו׃", 4.23. "אֲשֶׁר־הוֹבִישׁ יְהוָה אֱלֹהֵיכֶם אֶת־מֵי הַיַּרְדֵּן מִפְּנֵיכֶם עַד־עָבְרְכֶם כַּאֲשֶׁר עָשָׂה יְהוָה אֱלֹהֵיכֶם לְיַם־סוּף אֲשֶׁר־הוֹבִישׁ מִפָּנֵינוּ עַד־עָבְרֵנוּ׃", 7.25. "וַיֹּאמֶר יְהוֹשֻׁעַ מֶה עֲכַרְתָּנוּ יַעְכֳּרְךָ יְהוָה בַּיּוֹם הַזֶּה וַיִּרְגְּמוּ אֹתוֹ כָל־יִשְׂרָאֵל אֶבֶן וַיִּשְׂרְפוּ אֹתָם בָּאֵשׁ וַיִּסְקְלוּ אֹתָם בָּאֲבָנִים׃", 24.14. "וְעַתָּה יְראוּ אֶת־יְהוָה וְעִבְדוּ אֹתוֹ בְּתָמִים וּבֶאֱמֶת וְהָסִירוּ אֶת־אֱלֹהִים אֲשֶׁר עָבְדוּ אֲבוֹתֵיכֶם בְּעֵבֶר הַנָּהָר וּבְמִצְרַיִם וְעִבְדוּ אֶת־יְהוָה׃", 24.15. "וְאִם רַע בְּעֵינֵיכֶם לַעֲבֹד אֶת־יְהוָה בַּחֲרוּ לָכֶם הַיּוֹם אֶת־מִי תַעֲבֹדוּן אִם אֶת־אֱלֹהִים אֲשֶׁר־עָבְדוּ אֲבוֹתֵיכֶם אֲשֶׁר בעבר [מֵעֵבֶר] הַנָּהָר וְאִם אֶת־אֱלֹהֵי הָאֱמֹרִי אֲשֶׁר אַתֶּם יֹשְׁבִים בְּאַרְצָם וְאָנֹכִי וּבֵיתִי נַעֲבֹד אֶת־יְהוָה׃", | 3.8. "And thou shalt command the priests that bear the ark of the covet, saying: When ye are come to the brink of the waters of the Jordan, ye shall stand still in the Jordan.’", 3.13. "And it shall come to pass, when the soles of the feet of the priests that bear the ark of the LORD, the Lord of all the earth, shall rest in the waters of the Jordan, that the waters of the Jordan shall be cut off, even the waters that come down from above; and they shall stand in one heap.’", 3.15. "and when they that bore the ark were come unto the Jordan, and the feet of the priests that bore the ark were dipped in the brink of the water—for the Jordan overfloweth all its banks all the time of harvest—", 4.18. "And it came to pass, as the priests that bore the ark of the covet of the LORD came up out of the midst of the Jordan, as soon as the soles of the priests’feet were drawn up unto the dry ground, that the waters of the Jordan returned unto their place, and went over all its banks, as aforetime.", 4.23. "For the LORD your God dried up the waters of Jordan from before you, until ye were passed over, as the LORD your God did to the Red Sea, which He dried up from before us, until we were passed over,", 7.25. "And Joshua said: ‘Why hast thou troubled us? the LORD shall trouble thee this day.’ And all Israel stoned him with stones; and they burned them with fire, and stoned them with stones.", 24.14. "Now therefore fear the LORD, and serve Him in sincerity and in truth; and put away the gods which your fathers served beyond the River, and in Egypt; and serve ye the LORD.", 24.15. "And if it seem evil unto you to serve the LORD, choose you this day whom ye will serve; whether the gods which your fathers served that were beyond the River, or the gods of the Amorites, in whose land ye dwell; but as for me and my house, we will serve the LORD.’", |
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| 25. Septuagint, Isaiah, 38.22 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 306 |
26. Hebrew Bible, Isaiah, 3.5, 9.15 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 243| 3.5. "וְנִגַּשׂ הָעָם אִישׁ בְּאִישׁ וְאִישׁ בְּרֵעֵהוּ יִרְהֲבוּ הַנַּעַר בַּזָּקֵן וְהַנִּקְלֶה בַּנִּכְבָּד׃", 9.15. "וַיִּהְיוּ מְאַשְּׁרֵי הָעָם־הַזֶּה מַתְעִים וּמְאֻשָּׁרָיו מְבֻלָּעִים׃", | 3.5. "And the people shall oppress one another, Every man his fellow, and every man his neighbour; The child shall behave insolently against the aged, And the base against the honourable,", 9.15. "For they that lead this people cause them to err; and they that are led of them are destroyed.", |
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| 27. Septuagint, Zechariah, 4.11, 5.3 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 306 |
| 28. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 448 |
| 29. Septuagint, Prayer of Azariah, 1 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 379 |
30. Hebrew Bible, 2 Chronicles, 10.18, 33.18, 36.8 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 9, 448| 10.18. "וַיִּשְׁלַח הַמֶּלֶךְ רְחַבְעָם אֶת־הֲדֹרָם אֲשֶׁר עַל־הַמַּס וַיִּרְגְּמוּ־בוֹ בְנֵי־יִשְׂרָאֵל אֶבֶן וַיָּמֹת וְהַמֶּלֶךְ רְחַבְעָם הִתְאַמֵּץ לַעֲלוֹת בַּמֶּרְכָּבָה לָנוּס יְרוּשָׁלִָם׃", 33.18. "וְיֶתֶר דִּבְרֵי מְנַשֶּׁה וּתְפִלָּתוֹ אֶל־אֱלֹהָיו וְדִבְרֵי הַחֹזִים הַמְדַבְּרִים אֵלָיו בְּשֵׁם יְהוָה אֱלֹהֵי יִשְׂרָאֵל הִנָּם עַל־דִּבְרֵי מַלְכֵי יִשְׂרָאֵל׃", 36.8. "וְיֶתֶר דִּבְרֵי יְהוֹיָקִים וְתֹעֲבֹתָיו אֲשֶׁר־עָשָׂה וְהַנִּמְצָא עָלָיו הִנָּם כְּתוּבִים עַל־סֵפֶר מַלְכֵי יִשְׂרָאֵל וִיהוּדָה וַיִּמְלֹךְ יְהוֹיָכִין בְּנוֹ תַּחְתָּיו׃", | 10.18. "Then king Rehoboam sent Hadoram, who was over the levy; and the children of Israel stoned him with stones, so that he died. And king Rehoboam made speed to get him up to his chariot, to flee to Jerusalem.", 33.18. "Now the rest of the acts of Manasseh, and his prayer unto his God, and the words of the seers that spoke to him in the name of the LORD, the God of Israel, behold, they are written among the acts of the kings of Israel.", 36.8. "Now the rest of the acts of Jehoiakim, and his abominations which he did, and that which was found in him, behold, they are written in the book of the kings of Israel and Judah; and Jehoiachin his son reigned in his stead. .", |
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31. Septuagint, Tobit, 13.6 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 379 | 13.6. If you turn to him with all your heart and with all your soul,to do what is true before him,then he will turn to you and will not hide his face from you. But see what he will do with you;give thanks to him with your full voice. Praise the Lord of righteousness,and exalt the King of the ages. I give him thanks in the land of my captivity,and I show his power and majesty to a nation of sinners. Turn back, you sinners, and do right before him;who knows if he will accept you and have mercy on you? |
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32. Anon., 1 Enoch, 10.16 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 379 | 10.16. they have wronged mankind. Destroy all wrong from the face of the earth and let every evil work come to an end: and let the plant of righteousness and truth appear: and it shall prove a blessing; the works of righteousness and truth' shall be planted in truth and joy for evermore." |
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33. Septuagint, Judith, 4.12 (2nd cent. BCE - 0th cent. CE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 162 | 4.12. They even surrounded the altar with sackcloth and cried out in unison, praying earnestly to the God of Israel not to give up their infants as prey and their wives as booty, and the cities they had inherited to be destroyed, and the sanctuary to be profaned and desecrated to the malicious joy of the Gentiles. |
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34. Anon., Testament of Asher, 6.5 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 379 | 6.5. For when the soul departs troubled, it is tormented by the evil spirit which also it served in lusts and evil works. |
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35. Anon., Testament of Naphtali, 2.6 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 379 | 2.6. As a man's strength, so also is his work; and as his mind, so also is his skill; and as his purpose, so also is his achievement; and as his heart, so also is his mouth; as his eye, so also is his sleep; as his soul, so also is his word, either in the law of the Lord or in the works of Beliar. |
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36. Septuagint, 1 Maccabees, 1.54, 4.10, 9.27, 9.45, 15.9, 16.21 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 9, 162, 306, 379 | 1.54. Now on the fifteenth day of Chislev, in the one hundred and forty-fifth year, they erected a desolating sacrilege upon the altar of burnt offering. They also built altars in the surrounding cities of Judah, 4.10. And now let us cry to Heaven, to see whether he will favor us and remember his covet with our fathers and crush this army before us today. 9.27. Thus there was great distress in Israel, such as had not been since the time that prophets ceased to appear among them. 9.45. For look! the battle is in front of us and behind us; the water of the Jordan is on this side and on that, with marsh and thicket; there is no place to turn. 15.9. When we gain control of our kingdom, we will bestow great honor upon you and your nation and the temple, so that your glory will become manifest in all the earth." 16.21. But some one ran ahead and reported to John at Gazara that his father and brothers had perished, and that "he has sent men to kill you also." |
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37. Septuagint, 2 Maccabees, 1.33 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 306 | 1.33. When this matter became known, and it was reported to the king of the Persians that, in the place where the exiled priests had hidden the fire, the liquid had appeared with which Nehemiah and his associates had burned the materials of the sacrifice,' |
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| 38. Anon., Testament of Job, 35.4-35.5, 39.13, 40.14, 41.3, 41.7 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 9, 243 |
39. Anon., Testament of Dan, 5.13, 6.8 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 162, 379 | 6.8. Depart, therefore, from all unrighteousness, and cleave unto the righteousness of God, and your race will be saved for ever. |
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40. Septuagint, Wisdom of Solomon, 2.10 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 243 | 2.10. Let us oppress the righteous poor man;let us not spare the widow nor regard the gray hairs of the aged." |
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41. Anon., Testament of Levi, 19.1 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 379 | 19.1. And now, my children, ye have heard all; choose, therefore, for yourselves either the light or the darkness, either the law of the Lord or the works of Beliar. |
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42. Polybius, Histories, 1.80.10 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 448| 1.80.10. καὶ τούτους μὲν ὥσπερ ὑπὸ θηρίων διεφθαρμένους ἐξέφερον οἱ προσήκοντες. | |
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43. Septuagint, 3 Maccabees, 5.11 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 379 | 5.11. But the Lord sent upon the king a portion of sleep, that beneficence which from the beginning, night and day, is bestowed by him who grants it to whomever he wishes. |
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| 44. Dead Sea Scrolls, Aramaic Levi, 8.6 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 243 |
45. Philo of Alexandria, On The Life of Moses, 2.202 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 448 | 2.202. And God commanded him to be stoned, considering, as I imagine, the punishment of stoning to be a suitable and appropriate one for a man who had a stony and hardened heart, and wishing at the same time that all his fellow countrymen should have a share in inflicting punishment on him, as he knew that they were very indigt and eager to slay him; and the only punishment which so many myriads of men could possibly join in was that which was inflicted by throwing stones. |
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46. Philo of Alexandria, On The Special Laws, 2.237-2.238 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 243 | 2.237. And any one may conjecture that pious respect is due to parents, not only from what has been said above, but also from the manner in which persons behave to those who are of the same age with their parents; for the man who shows respect to an old man, or to an old woman, who is no relation to him, must appear in some degree to be remembering his own father and mother, and, out of this consideration, to be looking upon them as the images of his parents, who are the real models. 2.238. On which account, in the sacred scriptures, it is not only commanded that young men should rise up and give the best seats to their elders, but also that they should rise up before them when they pass by; {43}{#le 19:32.} showing honour to the grey hairs of old age, to which there is a hope that they may come themselves if they now yield precedence to them. |
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47. Dionysius of Halycarnassus, Roman Antiquities, 2.67.5 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 162 | 2.67.5. There are many indications, it seems, when a priestess is not performing her holy functions with purity, but the principal one is the extinction of the fire, which the Romans dread above all misfortunes, looking upon it, from whatever cause it proceeds, as an omen that portends the destruction of the city; and they bring fire again into the temple with many supplicatory rites, concerning which I shall speak on the proper occasion. |
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48. New Testament, Luke, 1.11, 16.9, 23.26, 23.34, 23.48 (1st cent. CE - 1st cent. CE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 113, 238, 306, 448| 1.11. ὤφθη δὲ αὐτῷ ἄγγελος Κυρίου ἑστὼς ἐκ δεξιῶν τοῦ θυσιαστηρίου τοῦ θυμιάματος. 16.9. Καὶ ἐγὼ ὑμῖν λέγω, ἑαυτοῖς ποιήσατε φίλους ἐκ τοῦ μαμωνᾶ τῆς ἀδικίας, ἵνα ὅταν ἐκλίπῃ δέξωνται ὑμᾶς εἰς τὰς αἰωνίους σκηνάς. 23.26. Καὶ ὡς ἀπήγαγον αὐτόν, ἐπιλαβόμενοι Σίμωνά τινα Κυρηναῖον ἐρχόμενον ἀπʼ ἀγροῦ ἐπέθηκαν αὐτῷ τὸν σταυρὸν φέρειν ὄπισθεν τοῦ Ἰησοῦ. 23.34. ⟦ὁ δὲ Ἰησοῦς ἔλεγεν Πάτερ, ἄφες αὐτοῖς, οὐ γὰρ οἴδασιν τί ποιοῦσιν.⟧ διαμεριζόμενοι δὲ τὰ ἱμάτια αὐτοῦ ἔβαλον κλῆρον. 23.48. καὶ πάντες οἱ συνπαραγενόμενοι ὄχλοι ἐπὶ τὴν θεωρίαν ταύτην, θεωρήσαντες τὰ γενόμενα, τύπτοντες τὰ στήθη ὑπέστρεφον. | 1.11. An angel of the Lord appeared to him, standing on the right side of the altar of incense. 16.9. I tell you, make for yourselves friends by means of unrighteous mammon, so that when you fail, they may receive you into the eternal tents. 23.26. When they led him away, they grabbed one Simon of Cyrene, coming from the country, and laid on him the cross, to carry it after Jesus. 23.34. Jesus said, "Father, forgive them, for they don't know what they are doing."Dividing his garments among them, they cast lots. 23.48. All the multitudes that came together to see this, when they saw the things that were done, returned home beating their breasts. |
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49. New Testament, John, 8.41, 8.59, 10.33 (1st cent. CE - 1st cent. CE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 379, 448| 8.41. ὑμεῖς ποιεῖτε τὰ ἔργα τοῦ πατρὸς ὑμῶν. εἶπαν αὐτῷ Ἡμεῖς ἐκ πορνείας οὐκ ἐγεννήθημεν· ἕνα πατέρα ἔχομεν τὸν θεόν. 8.59. ἦραν οὖν λίθους ἵνα βάλωσιν ἐπʼ αὐτόν· Ἰησοῦς δὲ ἐκρύβη καὶ ἐξῆλθεν ἐκ τοῦ ἱεροῦ. 10.33. ἀπεκρίθησαν αὐτῷ οἱ Ἰουδαῖοι Περὶ καλοῦ ἔργου οὐ λιθάζομέν σε ἀλλὰ περὶ βλασφημίας, καὶ ὅτι σὺ ἄνθρωπος ὢν ποιεῖς σεαυτὸν θεόν. | 8.41. You do the works of your father."They said to him, "We were not born of sexual immorality. We have one Father, God." 8.59. Therefore they took up stones to throw at him, but Jesus was hidden, and went out of the temple, having gone through the midst of them, and so passed by. 10.33. The Jews answered him, "We don't stone you for a good work, but for blasphemy: because you, being a man, make yourself God." |
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50. Josephus Flavius, Jewish Antiquities, 4.22, 4.202, 6.338, 8.404, 14.25, 20.122 (1st cent. CE - 1st cent. CE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 162, 243, 448 | 4.22. nay, the multitude themselves were provoked to be seditious, and attempted to stone Moses, and gathered themselves together after an indecent manner, with confusion and disorder. And now they all were, in a tumultuous manner, raising a clamour before the tabernacle of God, to prosecute the tyrant, and to relieve the multitude from their slavery under him who, under color of the divine commands, laid violent injunctions upon them; 4.202. 6. He that blasphemeth God, let him be stoned; and let him hang upon a tree all that day, and then let him be buried in an ignominious and obscure manner. 6.338. and when with difficulty he had recovered himself, the woman would force him to eat, begging this of him as a favor on account of her concern in that dangerous instance of fortune-telling, which it was not lawful for her to have done, because of the fear she was under of the king, while she knew not who he was, yet did she undertake it, and go through with it; on which account she entreated him to admit that a table and food might be set before him, that he might recover his strength, and so get safe to his own camp. And when he opposed her motion, and entirely rejected it, by reason of his anxiety, she forced him, and at last persuaded him to it. 8.404. Now the eunuch had informed him by the way, that all the other prophets had foretold that the king should gain the victory; but he said, that it was not lawful for him to lie against God, but that he must speak what he should say to him about the king, whatsoever it were. When he came to Ahab, and he had adjured him upon oath to speak the truth to him, he said that God had shown to him the Israelites running away, and pursued by the Syrians, and dispersed upon the mountains by them, as flocks of sheep are dispersed when their shepherd is slain. 14.25. 2. But God punished them immediately for this their barbarity, and took vengeance of them for the murder of Onias, in the manner following: While the priests and Aristobulus were besieged, it happened that the feast called the passover was come, at which it is our custom to offer a great number of sacrifices to God; 20.122. When Cumanus heard of this action of theirs, he took the band of Sebaste, with four regiments of footmen, and armed the Samaritans, and marched out against the Jews, and caught them, and slew many of them, and took a great number of them alive; |
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| 51. Josephus Flavius, Life, 142 (1st cent. CE - 1st cent. CE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 306 |
52. Mishnah, Sanhedrin, 6.4, 7.4, 9.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 448| 6.4. "בֵּית הַסְּקִילָה הָיָה גָבוֹהַּ שְׁתֵּי קוֹמוֹת. אֶחָד מִן הָעֵדִים דּוֹחֲפוֹ עַל מָתְנָיו. נֶהְפַּךְ עַל לִבּוֹ, הוֹפְכוֹ עַל מָתְנָיו. אִם מֵת בָּהּ, יָצָא. וְאִם לָאו, הַשֵּׁנִי נוֹטֵל אֶת הָאֶבֶן וְנוֹתְנָהּ עַל לִבּוֹ. אִם מֵת בָּהּ, יָצָא. וְאִם לָאו, רְגִימָתוֹ בְכָל יִשְׂרָאֵל, שֶׁנֶּאֱמַר (דברים יז) יַד הָעֵדִים תִּהְיֶה בּוֹ בָרִאשֹׁנָה לַהֲמִיתוֹ וְיַד כָּל הָעָם בָּאַחֲרֹנָה. כָּל הַנִּסְקָלִין נִתְלִין, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים, אֵינוֹ נִתְלֶה אֶלָּא הַמְגַדֵּף וְהָעוֹבֵד עֲבוֹדָה זָרָה. הָאִישׁ תּוֹלִין אוֹתוֹ פָּנָיו כְּלַפֵּי הָעָם, וְהָאִשָּׁה פָּנֶיהָ כְלַפֵּי הָעֵץ, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים, הָאִישׁ נִתְלֶה וְאֵין הָאִשָּׁה נִתְלֵית. אָמַר לָהֶן רַבִּי אֱלִיעֶזֶר, וַהֲלֹא שִׁמְעוֹן בֶּן שָׁטָח תָּלָה נָשִׁים בְּאַשְׁקְלוֹן. אָמְרוּ לוֹ, שְׁמֹנִים נָשִׁים תָּלָה, וְאֵין דָּנִין שְׁנַיִם בְּיוֹם אֶחָד. כֵּיצַד תּוֹלִין אוֹתוֹ, מְשַׁקְּעִין אֶת הַקּוֹרָה בָאָרֶץ וְהָעֵץ יוֹצֵא מִמֶּנָּה, וּמַקִּיף שְׁתֵּי יָדָיו זוֹ עַל גַּבֵּי זוֹ וְתוֹלֶה אוֹתוֹ. רַבִּי יוֹסֵי אוֹמֵר, הַקּוֹרָה מֻטָּה עַל הַכֹּתֶל, וְתוֹלֶה אוֹתוֹ כְּדֶרֶךְ שֶׁהַטַּבָּחִין עוֹשִׂין. וּמַתִּירִין אוֹתוֹ מִיָּד. וְאִם לָן, עוֹבֵר עָלָיו בְּלֹא תַעֲשֶׂה, שֶׁנֶּאֱמַר (דברים כא) לֹא תָלִין נִבְלָתוֹ עַל הָעֵץ כִּי קָבוֹר תִּקְבְּרֶנּוּ כִּי קִלְלַת אֱלֹהִים תָּלוּי וְגוֹ'. כְּלוֹמַר, מִפְּנֵי מָה זֶה תָלוּי, מִפְּנֵי שֶׁבֵּרַךְ אֶת הַשֵּׁם, וְנִמְצָא שֵׁם שָׁמַיִם מִתְחַלֵּל: \n", 7.4. "אֵלּוּ הֵן הַנִּסְקָלִין, הַבָּא עַל הָאֵם, וְעַל אֵשֶׁת הָאָב, וְעַל הַכַּלָּה, וְעַל הַזְּכוּר, וְעַל הַבְּהֵמָה, וְהָאִשָּׁה הַמְבִיאָה אֶת הַבְּהֵמָה, וְהַמְגַדֵּף, וְהָעוֹבֵד עֲבוֹדָה זָרָה, וְהַנּוֹתֵן מִזַּרְעוֹ לַמֹּלֶךְ, וּבַעַל אוֹב וְיִדְּעוֹנִי, וְהַמְחַלֵּל אֶת הַשַּׁבָּת, וְהַמְקַלֵּל אָבִיו וְאִמּוֹ, וְהַבָּא עַל נַעֲרָה הַמְאֹרָסָה, וְהַמֵּסִית, וְהַמַּדִּיחַ, וְהַמְכַשֵּׁף, וּבֵן סוֹרֵר וּמוֹרֶה. הַבָּא עַל הָאֵם, חַיָּב עָלֶיהָ מִשּׁוּם אֵם וּמִשּׁוּם אֵשֶׁת אָב. רַבִּי יְהוּדָה אוֹמֵר, אֵינוֹ חַיָּב אֶלָּא מִשּׁוּם הָאֵם בִּלְבָד. הַבָּא עַל אֵשֶׁת אָב חַיָּב עָלֶיהָ מִשּׁוּם אֵשֶׁת אָב וּמִשּׁוּם אֵשֶׁת אִישׁ, בֵּין בְּחַיֵּי אָבִיו בֵּין לְאַחַר מִיתַת אָבִיו, בֵּין מִן הָאֵרוּסִין בֵּין מִן הַנִּשּׂוּאִין. הַבָּא עַל כַּלָּתוֹ, חַיָּב עָלֶיהָ מִשּׁוּם כַּלָּתוֹ וּמִשּׁוּם אֵשֶׁת אִישׁ, בֵּין בְּחַיֵּי בְנוֹ בֵּין לְאַחַר מִיתַת בְּנוֹ, בֵּין מִן הָאֵרוּסִין בֵּין מִן הַנִּשּׂוּאִין. הַבָּא עַל הַזְּכוּר וְעַל הַבְּהֵמָה, וְהָאִשָּׁה הַמְבִיאָה אֶת הַבְּהֵמָה, אִם אָדָם חָטָא, בְּהֵמָה מֶה חָטָאת, אֶלָּא לְפִי שֶׁבָּאת לָאָדָם תַּקָּלָה עַל יָדָהּ, לְפִיכָךְ אָמַר הַכָּתוּב תִּסָּקֵל. דָּבָר אַחֵר, שֶׁלֹּא תְהֵא בְּהֵמָה עוֹבֶרֶת בַּשּׁוּק וְיֹאמְרוּ זוֹ הִיא שֶׁנִּסְקַל פְּלוֹנִי עַל יָדָהּ: \n", 9.3. "רוֹצֵחַ שֶׁנִּתְעָרֵב בַּאֲחֵרִים, כֻּלָּן פְּטוּרִין. רַבִּי יְהוּדָה אוֹמֵר, כּוֹנְסִין אוֹתָן לְכִפָּה. כָּל חַיָּבֵי מִיתוֹת שֶׁנִּתְעָרְבוּ זֶה בָזֶה, נִדּוֹנִין בַּקַּלָּה. הַנִּסְקָלִין בַּנִּשְׂרָפִין, רַבִּי שִׁמְעוֹן אוֹמֵר, נִדּוֹנִין בִּסְקִילָה, שֶׁהַשְּׂרֵפָה חֲמוּרָה. וַחֲכָמִים אוֹמְרִים, נִדּוֹנִין בִּשְׂרֵפָה, שֶׁהַסְּקִילָה חֲמוּרָה. אָמַר לָהֶן רַבִּי שִׁמְעוֹן, אִלּוּ לֹא הָיְתָה שְׂרֵפָה חֲמוּרָה, לֹא נִתְּנָה לְבַת כֹּהֵן שֶׁזִּנְּתָה. אָמְרוּ לוֹ, אִלּוּ לֹא הָיְתָה סְקִילָה חֲמוּרָה, לֹא נִתְּנָה לַמְגַדֵּף וְלָעוֹבֵד עֲבוֹדָה זָרָה. הַנֶּהֱרָגִין בַּנֶּחֱנָקִין, רַבִּי שִׁמְעוֹן אוֹמֵר, בְּסַיִף. וַחֲכָמִים אוֹמְרִים, בְּחֶנֶק: \n", | 6.4. "The place of stoning was twice a man's height. One of the witnesses pushed him by the hips, [so that] he was overturned on his heart. He was then turned on his back. If that caused his death, he had fulfilled [his duty]; but if not, the second witness took a stone and threw it on his chest. If he died thereby, he had done [his duty]; but if not, he [the criminal] was stoned by all Israel, for it is says: “The hand of the witnesses shall be first upon him to put him to death, and afterwards the hand of all the people” (Deut. 17:7). All who are stoned are [afterwards] hanged, according to Rabbi Eliezer. But the sages say: “Only the blasphemer and the idolater are hanged.” A man is hanged with his face towards the spectators, but a woman with her face towards the gallows, according to Rabbi Eliezer. But the sages say: a man is hanged, but not a woman. Rabbi Eliezer said to them: “But did not Shimon ben Shetah hang women at ashkelon?” They said: “[On that occasion] he hanged eighty women, even though two must not be tried on the same day. How is he hanged? The post is sunk into the ground with a [cross-] piece branching off [at the top] and he brings his hands together one over the other and hangs him up [thereby]. R. Jose said: the post is leaned against the wall, and he hangs him up the way butchers do. He is immediately let down. If he is left [hanging] over night, a negative command is thereby transgressed, for it says, “You shall not let his corpse remain all night upon the tree, but you must bury him the same day because a hanged body is a curse against god” (Deut. 21:23). As if to say why was he hanged? because he cursed the name [of god]; and so the name of Heaven [God] is profaned.", 7.4. "The following are stoned:He who has sexual relations with his mother, with his father's wife, with his daughter-in-law, with a male; with a beast; a woman who commits bestiality with a beast; a blasphemer; an idolater; one who gives of his seed to molech; a necromancer or a wizard; one who desecrates the Sabbath; he who curses his father or mother; he who commits adultery with a betrothed woman; one who incites [individuals to idolatry]; one who seduces [a whole town to idolatry]; a sorcerer; and a wayward and rebellious son. He who has sexual relations with his mother incurs a penalty in respect of her both as his mother and as his father's wife. R. Judah says: “He is liable in respect of her as his mother only.” He who has sexual relations with his father's wife incurs a penalty in respect of her both as his father's wife, and as a married woman, both during his father's lifetime and after his death, whether she was widowed from betrothal or from marriage. He who has sexual relations with his daughter-in-law incurs a penalty in respect of her both as his daughter-in-law and as a married woman, both during his son's lifetime and after his death, whether she was widowed from betrothal or from marriage. He who has sexual relations with a male or a beast, and a woman that commits bestiality: if the man has sinned, how has the animal sinned? But because the human was enticed to sin by the animal, therefore scripture ordered that it should be stoned. Another reason is that the animal should not pass through the market, and people say, this is the animal on account of which so and so was stoned.", 9.3. "If a murderer became mixed up with others, they are all exempted [from the death penalty]. R. Judah said: they are placed in a cell. If a number of persons condemned to different types of sentences became mixed with one another, they are executed by the most lenient. If criminals condemned to stoning [became mixed up] with others condemned to burning, Rabbi Shimon said: they are stoned, because burning is severer. But the sages say they are burned, because stoning is severer. Rabbi Shimon said to them: “If burning was not severer, it would not be decreed for a priest's adulterous daughter.” They replied: “If stoning was not severer, it would not be the penalty of a blasphemer and an idolater.” If men condemned to decapitation became mixed up with others condemned to strangling, Rabbi Shimon said: “They are [all] decapitated.” The sages say: “They are [all] strangled.”", |
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53. New Testament, 1 Corinthians, 7.10-7.11, 9.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 306, 379| 7.10. Τοῖς δὲ γεγαμηκόσιν παραγγέλλω, οὐκ ἐγὼ ἀλλὰ ὁ κύριος, γυναῖκα ἀπὸ ἀνδρὸς μὴ χωρισθῆναι,— 7.11. ἐὰν δὲ καὶ χωρισθῇ, μενέτω ἄγαμος ἢ τῷ ἀνδρὶ καταλλαγήτω,—καὶ ἄνδρα γυναῖκα μὴ ἀφιέναι. 9.2. εἰ ἄλλοις οὐκ εἰμὶ ἀπόστολος, ἀλλά γε ὑμῖν εἰμί, ἡ γὰρ σφραγίς μου τῆς ἀποστολῆς ὑμεῖς ἐστὲ ἐν κυρίῳ. | 7.10. But to the married I command-- not I, but the Lord -- that the wife not leave her husband 7.11. (but if she departs, let her remain unmarried, or else be reconciled toher husband), and that the husband not leave his wife. 9.2. If to others Iam not an apostle, yet at least I am to you; for you are the seal of myapostleship in the Lord. |
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54. New Testament, 2 Corinthians, 12.4, 14.25 (1st cent. CE - 1st cent. CE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 243, 306| 12.4. —ὅτι ἡρπάγη εἰς τὸν παράδεισον καὶ ἤκουσεν ἄρρητα ῥήματα ἃ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι. | |
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55. New Testament, Acts, 7.54-7.60, 9.43 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 378, 448| 7.54. Ἀκούοντες δὲ ταῦτα διεπρίοντο ταῖς καρδίαις αὐτῶν καὶ ἔβρυχον τοὺς ὀδόντας ἐπʼ αὐτόν. 7.55. ὑπάρχων δὲ πλήρης πνεύματος ἁγίου ἀτενίσας εἰς τὸν οὐρανὸν εἶδεν δόξαν θεοῦ καὶ Ἰησοῦν ἑστῶτα ἐκ δεξιῶν τοῦ θεοῦ, 7.56. καὶ εἶπεν Ἰδοὺ θεωρῶ τοὺς οὐρανοὺς διηνοιγμένους καὶ τὸν υἱὸν τοῦ ἀνθρώπου ἐκ δεξιῶν ἑστῶτα τοῦ θεοῦ. 7.57. κράξαντες δὲ φωνῇ μεγάλῃ συνέσχον τὰ ὦτα αὐτῶν, καὶ ὥρμησαν ὁμοθυμαδὸν ἐπʼ αὐτόν, 7.58. καὶ ἐκβαλόντες ἔξω τῆς πόλεως ἐλιθοβόλουν. καὶ οἱ μάρτυρες ἀπέθεντο τὰ ἱμάτια αὐτῶν παρὰ τοὺς πόδας νεανίου καλουμένου Σαύλου. 7.59. καὶ ἐλιθοβόλουν τὸν Στέφανον ἐπικαλούμενον καὶ λέγοντα Κύριε Ἰησοῦ, δέξαι τὸ πνεῦμά μου· 7.60. θεὶς δὲ τὰ γόνατα ἔκραξεν φωνῇ μεγάλῃ Κύριε, μὴ στήσῃς αὐτοῖς ταύτην τὴν ἁμαρτίαν· καὶ τοῦτο εἰπὼν ἐκοιμήθη. 9.43. Ἐγένετο δὲ ἡμέρας ἱκανὰς μεῖναι ἐν Ἰόππῃ παρά τινι Σίμωνι βυρσεῖ. | 7.54. Now when they heard these things, they were cut to the heart, and they gnashed at him with their teeth. 7.55. But he, being full of the Holy Spirit, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, 7.56. and said, "Behold, I see the heavens opened, and the Son of Man standing on the right hand of God!" 7.57. But they cried out with a loud voice, and stopped their ears, and rushed at him with one accord. 7.58. They threw him out of the city, and stoned him. The witnesses placed their garments at the feet of a young man named Saul. 7.59. They stoned Stephen as he called out, saying, "Lord Jesus, receive my Spirit!" 7.60. He kneeled down, and cried with a loud voice, "Lord, don't hold this sin against them!" When he had said this, he fell asleep. 9.43. It happened, that he stayed many days in Joppa with one Simon, a tanner. |
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56. New Testament, Apocalypse, 2.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 379| 2.6. ἀλλὰ τοῦτο ἔχεις ὅτι μισεῖς τὰ ἔργα τῶν Νικολαϊτῶν, ἃ κἀγὼ μισῶ. | 2.6. But this you have, that you hate the works of the Nicolaitans, which I also hate. |
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57. New Testament, Galatians, 5.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 379| 5.19. φανερὰ δέ ἐστιν τὰ ἔργα τῆς σαρκός, ἅτινά ἐστιν πορνεία, ἀκαθαρσία, ἀσέλγεια, | 5.19. Now the works of the fleshare obvious, which are: adultery, sexual immorality, uncleanness,lustfulness, |
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58. New Testament, Hebrews, 11.37 (1st cent. CE - 1st cent. CE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 448| 11.37. ἐλιθάσθησαν, ἐπειράσθησαν, ἐπρίσθησαν, ἐν φόνῳ μαχαίρης ἀπέθανον, περιῆλθον ἐν μηλωταῖς, ἐν αἰγίοις δέρμασιν, ὑστερούμενοι, θλιβόμενοι, κακουχούμενοι, | 11.37. They were stoned. They were sawn apart. They were tempted. They were slain with the sword. They went around in sheepskins, in goatskins; being destitute, afflicted, ill-treated |
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59. New Testament, Romans, 4.11, 13.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 306, 379| 4.11. καὶσημεῖονἔλαβενπεριτομῆς,σφραγῖδα τῆς δικαιοσύνης τῆς πίστεως τῆς ἐντῇ ἀκροβυστίᾳ,εἰς τὸ εἶναι αὐτὸν πατέρα πάντων τῶν πιστευόντων διʼ ἀκροβυστίας, εἰς τὸ λογισθῆναι αὐτοῖς [τὴν] δικαιοσύνην, 13.12. ἡ νὺξ προέκοψεν, ἡ δὲ ἡμέρα ἤγγικεν. ἀποθώμεθα οὖν τὰ ἔργα τοῦ σκότους, ἐνδυσώμεθα [δὲ] τὰ ὅπλα τοῦ φωτός. | 4.11. He received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision, that he might be the father of all those who believe, though they be in uncircumcision, that righteousness might also be accounted to them. 13.12. The night is far gone, and the day is near. Let's therefore throw off the works of darkness, and let's put on the armor of light. |
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60. New Testament, Mark, 10.11-10.12, 13.14, 15.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 162, 238, 379| 10.11. καὶ λέγει αὐτοῖς Ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ καὶ γαμήσῃ ἄλλην μοιχᾶται ἐπʼ αὐτήν, 10.12. καὶ ἐὰν αὐτὴ ἀπολύσασα τὸν ἄνδρα αὐτῆς γαμήσῃ ἄλλον μοιχᾶται. 13.14. Ὅταν δὲ ἴδητε τὸ βδέλυγμα τῆς ἐρημώσεως ἑστηκότα ὅπου οὐ δεῖ, ὁ ἀναγινώσκων νοείτω, τότε οἱ ἐν τῇ Ἰουδαίᾳ φευγέτωσαν εἰς τὰ ὄρη, 15.21. καὶ ἀγγαρεύουσιν παράγοντά τινα Σίμωνα Κυρηναῖον ἐρχόμενον ἀπʼ ἀγροῦ, τὸν πατέρα Ἀλεξάνδρου καὶ Ῥούφου, ἵνα ἄρῃ τὸν σταυρὸν αὐτοῦ. | 10.11. He said to them, "Whoever divorces his wife, and marries another, commits adultery against her. 10.12. If a woman herself divorces her husband, and marries another, she commits adultery." 13.14. But when you see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not (let the reader understand), then let those who are in Judea flee to the mountains, 15.21. They compelled one passing by, coming from the country, Simon of Cyrene, the father of Alexander and Rufus, to go with them, that he might bear his cross. |
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61. New Testament, Matthew, 12.4, 12.10, 21.35, 23.37, 24.15, 27.43 (1st cent. CE - 1st cent. CE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 162, 243, 379, 448| 12.4. πῶς εἰσῆλθεν εἰς τὸν οἶκον τοῦ θεοῦ καὶ τοὺς ἄρτους τῆς προθέσεως ἔφαγον, ὃ οὐκ ἐξὸν ἦν αὐτῷ φαγεῖν οὐδὲ τοῖς μετʼ αὐτοῦ εἰ μὴ τοῖς ἱερεῦσιν μόνοις; 12.10. καὶ ἰδοὺ ἄνθρωπος χεῖρα ἔχων ξηράν. καὶ ἐπηρώτησαν αὐτὸν λέγοντες Εἰ ἔξεστι τοῖς σάββασιν θεραπεύειν; ἵνα κατηγορήσωσιν αὐτοῦ. 21.35. καὶ λαβόντες οἱ γεωργοὶ τοὺς δούλους αὐτοῦ ὃν μὲν ἔδειραν, ὃν δὲ ἀπέκτειναν, ὃν δὲ ἐλιθοβόλησαν. 23.37. Ἰερουσαλὴμ Ἰερουσαλήμ, ἡ ἀποκτείνουσα τοὺς προφήτας καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτὴν, — ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα σου, ὃν τρόπον ὄρνις ἐπισυνάγει τὰ νοσσία [αὐτῆς] ὑπὸ τὰς πτέρυγας, καὶ οὐκ ἠθελήσατε; 24.15. Ὅταν οὖν ἴδητε τὸ Βδέλυγμα τῆς ἐρημώσεως τὸ ῥηθὲν διὰ Δανιὴλ τοῦ προφήτου ἑστὸς ἐν τόπῳ ἁγίῳ, ὁ ἀναγινώσκων νοείτω, 27.43. πέποιθεν ἐπὶ τὸν θεόν, ῥυσάσθω νῦν εἰ θέλει αὐτόν· εἶπεν γὰρ ὅτι Θεοῦ εἰμὶ υἱός. | 12.4. how he entered into the house of God, and ate the show bread, which was not lawful for him to eat, neither for those who were with him, but only for the priests? 12.10. And behold there was a man with a withered hand. They asked him, "Is it lawful to heal on the Sabbath day?" that they might accuse him. 21.35. The farmers took his servants, beat one, killed another, and stoned another. 23.37. "Jerusalem, Jerusalem, who kills the prophets, and stones those who are sent to her! How often would I have gathered your children together, even as a hen gathers her chickens under her wings, and you would not! 24.15. "When, therefore, you see the abomination of desolation, which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand), 27.43. He trusts in God. Let God deliver him now, if he wants him; for he said, 'I am the Son of God.'" |
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| 62. Anon., Acts of Philip, 142 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 379 |
| 63. Marcus Aurelius Emperor of Rome, Meditations, 11.33 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 243 |
64. Anon., Qohelet Rabba, 1.1.2 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 162| 1.1.2. דָּבָר אַחֵר, דִּבְרֵי קֹהֶלֶת בֶּן דָּוִד, שְׁלשָׁה נְבִיאִים עַל יְדֵי שֶׁהָיָה נְבוּאָתָן דִּבְרֵי קַנְתָּרִין, נִתְלֵית נְבוּאָתָן בְּעַצְמָן, וְאֵלּוּ הֵן: דִּבְרֵי קֹהֶלֶת, (עמוס א, א): דִּבְרֵי עָמוֹס; (ירמיה א, א): דִּבְרֵי יִרְמְיָהוּ. וְלָמָּה נִקְרָא שְׁמוֹ יִרְמְיָה שֶׁבְּיָמָיו נַעֲשָׂה יְרוּשָׁלַיִם אִירְמֵיאָה. עָמוֹס, לָמָּה נִקְרָא שְׁמוֹ עָמוֹס, אָמַר רַבִּי פִּנְחָס שֶׁהָיָה עָמוּס בִּלְשׁוֹנוֹ, אָמְרוּ אַנְשֵׁי דוֹרוֹ הִנִּיחַ הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת כָּל בְּרִיּוֹתָיו וְלֹא הִשְׁרָה שְׁכִינָתוֹ אֶלָּא עַל הָדֵין קְטִיעַ, לִישְׁנָא פְּסִילוֹסָא. קֹהֶלֶת, לָמָּה נִקְרָא שְׁמוֹ קֹהֶלֶת, שֶׁהָיוּ דְבָרָיו נֶאֱמָרִין בְּהַקְהֵל, עַל שֵׁם שֶׁאָמַר (מלכים א ח, א): אָז יַקְהֵל שְׁלֹמֹה. רַבִּי אַחָא בְּשֵׁם רַבִּי הוּנָא מִשְׁמָר נִכְנַס וּמִשְׁמָר יוֹצֵא לִשְׁמֹעַ חָכְמַת שְׁלֹמֹה, וְהוּא שֶׁמַּלְכַּת שְׁבָא אָמְרָה לוֹ (מלכים א י, ח): אַשְׁרֵי אֲנָשֶׁיךָ וְאַשְׁרֵי עֲבָדֶיךָ אֵלֶּה, וּכְתִיב (מלכים א ה, יד): וַיָּבֹאוּ מִכָּל הָעַמִּים לִשְׁמֹעַ אֶת חָכְמַת שְׁלֹמֹה. שְׁלשָׁה שֵׁמוֹת נִקְרָא לוֹ: יְדִידְיָה; קֹהֶלֶת; שְׁלֹמֹה. רַבִּי יְהוֹשֻׁעַ אוֹמֵר שִׁבְעָה: אָגוּר; יָקֶה; לְמוּאֵל; אִיתִיאֵל. אָמַר שְׁמוּאֵל עִקַּר אוֹתֶנְטְיָיא שֶׁלָּהֶם: יְדִידְיָה; קֹהֶלֶת; שְׁלֹמֹה. מוֹדֶה רַבִּי שְׁמוּאֵל בְּאִלֵּין אַרְבָּעָה, אֶלָּא שֶׁנִּתְכַּנֶּה בָּהֶן שְׁלֹמֹה וְשֶׁנִּתְּנוּ לְהִדָּרֵשׁ: אָגוּר, שֶׁאָגוּר בְּדִבְרֵי תוֹרָה; יָקֶה, שֶׁהָיָה מֵקִיא בִּדְבָרָיו כַּסֵּפֶל הַזֶּה שֶׁמִּתְמַלֵּא בִּשְׁעָתוֹ וּמִתְפַּנֶּה בִּשְׁעָתוֹ, כָּךְ שְׁלֹמֹה לָמַד תּוֹרָה בִּשְׁעָתָהּ וּשְׁכֵחָהּ בִּשְׁעָתָהּ; לְמוּאֵל, שֶׁנָּם לָאֵל בְּלִבּוֹ וְאָמַר יָכוֹל אֲנִי לְהַרְבּוֹת וְלֹא לַחֲטוֹא; אִיתִיאֵל, שֶׁאָמַר אִתִּי אֵל וְאוּכַל. בֶּן דָּוִד, מֶלֶךְ בֶּן מֶלֶךְ, חָכָם בֶּן חָכָם, צַדִּיק בֶּן צַדִּיק, אַבְגִינוֹס בֶּן אַבְגִינוֹס. רַבִּי יוּדָן בְּשֵׁם רַבִּי אֲלֶכְּסַנְדְּרִי, הַשּׁוֹר הַזֶּה עַד שֶׁלֹא נֶחְתְּכוּ גִּידָיו, נִתְלֶה הוּא אֲפִלּוּ בְּגִיד אֶחָד מִשֶּׁלּוֹ, אֲבָל מִשֶּׁנֶּחְתְּכוּ גִּידָיו, כַּמָּה חֲבָלִים וְכַמָּה מַסְמְרוֹת צָרִיךְ לִתְלוֹת בָּהֶן. כָּךְ עַד שֶׁלֹא חָטָא שְׁלֹמֹה הָיָה נִתְלֶה בִּזְכוּת עַצְמוֹ, וְכֵיוָן שֶׁחָטָא תָּלוּ לוֹ בִּזְכוּת אֲבוֹתָיו, הֲדָא הוּא דִכְתִיב (ישעיה לז, לה): וּלְמַעַן דָּוִד עַבְדִּי. תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אַשְׁרֵי מִי שֶׁזָּכָה לִמְלֹךְ בִּמְקוֹם מַלְכוּת, לְהַלָּן כְּתִיב (דברים א, ד): אֲשֶׁר יוֹשֵׁב בְּעַשְׁתָּרֹת בְּאֶדְרֶעִי, בְּרַם הָכָא מֶלֶךְ בִּירוּשָׁלָיִם, בִּמְקוֹם מַלְכוּת. | |
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65. Cassius Dio, Roman History, 41.17.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 243 | 41.17.2. Now Lucius Metellus, a tribune, opposed the proposition about the money, and when his efforts proved unavailing, he went to the treasury and kept guard at the doors. But the soldiers, paying little heed to the guard he kept or, I imagine, to his outspokenness either, cut the bolt in two (for the consuls had the key, just as if it were not possible for persons to use axes in place of it!) and carried off all the money. |
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66. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 378| 14b. מורד במלכות הוא ולא צריך למידייניה אמרה לו עדיין שאול קיים ולא יצא טבעך בעולם אמר לה (שמואל א כה, לג) ברוך טעמך וברוכה את אשר כליתני [היום הזה] מבא בדמים,דמים תרתי משמע אלא מלמד שגילתה את שוקה והלך לאורה ג' פרסאות אמר לה השמיעי לי אמרה לו (שמואל א כה, לא) לא תהיה זאת לך לפוקה זאת מכלל דאיכא אחריתי ומאי ניהו מעשה דבת שבע ומסקנא הכי הואי,(שמואל א כה, כט) והיתה נפש אדוני צרורה בצרור החיים כי הוות מיפטרא מיניה אמרה ליה (שמואל א כה, לא) והטיב ה' לאדוני וזכרת את אמתך,אמר רב נחמן היינו דאמרי אינשי איתתא בהדי שותא פילכא איכא דאמרי שפיל ואזיל בר אווזא ועינוהי מיטייפי,חולדה דכתיב (מלכים ב כב, יד) וילך חלקיהו הכהן ואחיקם ועכבור וגו' ובמקום דקאי ירמיה היכי מתנביא איהי אמרי בי רב משמיה דרב חולדה קרובת ירמיה היתה ולא הוה מקפיד עליה,ויאשיה גופיה היכי שביק ירמיה ומשדר לגבה אמרי דבי רבי שילא מפני שהנשים רחמניות הן,ר' יוחנן אמר ירמיה לא הוה התם שהלך להחזיר עשרת השבטים ומנלן דאהדור דכתיב (יחזקאל ז, יג) כי המוכר אל הממכר לא ישוב אפשר יובל בטל ונביא מתנבא עליו שיבטל אלא מלמד שירמיה החזירן,ויאשיהו בן אמון מלך עליהן דכתיב (מלכים ב כג, יז) ויאמר מה הציון הלז אשר אני רואה ויאמרו אליו אנשי העיר הקבר איש האלהים אשר בא מיהודה ויקרא את הדברים האלה אשר עשית על המזבח בבית אל וכי מה טיבו של יאשיהו על המזבח בבית אל אלא מלמד שיאשיהו מלך עליהן רב נחמן אמר מהכא (הושע ו, יא) גם יהודה שת קציר לך בשובי שבות עמי,אסתר דכתיב (אסתר ה, א) ויהי ביום השלישי ותלבש אסתר מלכות בגדי מלכות מיבעי ליה אלא שלבשתה רוח הקדש כתיב הכא ותלבש וכתיב התם (דברי הימים א יב, יט) ורוח לבשה את עמשי וגו',אמר רב נחמן לא יאה יהירותא לנשי תרתי נשי יהירן הויין וסניין שמייהו חדא שמה זיבורתא וחדא שמה כרכושתא זיבורתא כתיב בה (שופטים ד, ו) ותשלח ותקרא לברק ואילו איהי לא אזלה לגביה כרכושתא כתיב בה (מלכים ב כב, טו) אמרו לאיש ולא אמרה אמרו למלך,אמר רב נחמן חולדה מבני בניו של יהושע היתה כתיב הכא (מלכים ב כב, יד) בן חרחס וכתיב התם (שופטים ב,ט) בתמנת חרס,איתיביה רב עינא סבא לרב נחמן שמונה נביאים והם כהנים יצאו מרחב הזונה ואלו הן נריה ברוך ושריה מחסיה ירמיה חלקיה חנמאל ושלום רבי יהודה אומר אף חולדה הנביאה מבני בניה של רחב הזונה היתה כתיב הכא בן תקוה (מלכים ב כב, יד) וכתיב התם (יהושע ב, יח) את תקות חוט השני,אמר ליה עינא סבא ואמרי לה פתיא אוכמא מיני ומינך תסתיים שמעתא דאיגיירא ונסבה יהושע ומי הוו ליה זרעא ליהושע והכתיב (דברי הימים א ז, כז) נון בנו יהושע בנו בני לא הוו ליה בנתן הוו ליה | 14b. Nabal, your husband, b is a rebel against the throne, /b as David had already been anointed as king by the prophet Samuel, and Nabal refused his orders. b And /b therefore b there is no need to try him, /b as a rebel is not accorded the ordinary prescriptions governing judicial proceedings. Abigail b said to him: /b You lack the authority to act in this manner, as b Saul is still alive. /b He is the king in actual practice, and b your seal [ i tivakha /i ] has not /b yet b spread across the world, /b i.e., your kingship is not yet known to all. Therefore, you are not authorized to try someone for rebelling against the monarchy. David accepted her words and b said to her: /b “And b blessed be your discretion and blessed be you who have kept me this day from coming to bloodguiltiness [ i damim /i ]” /b (I Samuel 25:33).,The Gemara asks: The plural term b i damim /i , /b literally, bloods, b indicates two. /b Why did David not use the singular term i dam /i ? b Rather, this teaches that /b Abigail b revealed her thigh, /b and he lusted after her, b and he went three parasangs by the fire /b of his desire for her, and b said to her: Listen to me, /b i.e., listen to me and allow me to be intimate with you. Abigail then b said to him: “Let this not be a stumbling block for you” /b (I Samuel 25:31). b By inference, /b from the word b “this,” /b it can be understood that b there is someone else /b who will in fact be a stumbling block for him, b and what is /b this referring to? b The incident involving Bathsheba. And in the end this is what was, /b as indeed he stumbled with Bathsheba. This demonstrates that Abigail was a prophetess, as she knew that this would occur. This also explains why David blessed Abigail for keeping him from being responsible for two incidents involving blood that day: Abigail’s menstrual blood and the shedding of Nabal’s blood.,Apropos Abigail, the Gemara explains additional details in the story. Abigail said to David: b “Yet the soul of my lord shall be bound in the bond of life /b with the Lord your God” (I Samuel 25:29), and b when she parted from him she said to him: “And when the Lord shall have dealt well with my lord, and you shall remember your handmaid” /b (I Samuel 25:31)., b Rav Naḥman said /b that b this /b explains the folk saying b that people say: While a woman is engaged in conversation /b she also holds b the spindle, /b i.e., while a woman is engaged in one activity she is already taking steps with regard to another. Abigail came to David in order to save her husband Nabal, but at the same time she indicates that if her husband dies, David should remember her and marry her. And indeed, after Nabal’s death David took Abigail for his wife. b Some say /b that Rav Naḥman referred to a different saying: b The goose stoops /b its head b as it goes /b along, b but its eyes look on from afar /b to find what it is looking for. So too, Abigail acted in similar fashion., b Huldah /b was a prophetess, b as it is written: “So Hilkiah the priest and Ahikam and Achbor /b and Shaphan and Asaiah went to Huldah the prophetess” (II Kings 22:14) as emissaries of King Josiah. The Gemara asks: b But if Jeremiah was found there, how could she prophesy? /b Out of respect for Jeremiah, who was her superior, it would have been fitting that she not prophesy in his presence. The Sages of b the school of Rav say in the name of Rav: Huldah was a /b close b relative of Jeremiah, and he did not object to her /b prophesying in his presence.,The Gemara asks: b But how could Josiah himself ignore Jeremiah and send /b emissaries b to /b Huldah? The Sages of b the school of Rabbi Sheila say: Because women are /b more b compassionate, /b and he hoped that what she would tell them would not be overly harsh., b Rabbi Yoḥa said /b a different answer: b Jeremiah was not there /b at the time, because b he went to bring back the ten tribes /b from their exile. b And from where do we derive that he brought them back? As it is written: “For the seller shall not return to that which he has sold” /b (Ezekiel 7:13), i.e., Ezekiel prophesied that in the future the Jubilee Year would no longer be in effect. Now b is it possible that the Jubilee had /b already been b annulled? /b The i halakhot /i of the Jubilee Year apply only when all of the tribes of Israel are settled in their respective places, which could not have happened since the exile of the ten tribes more than a century earlier, b but the prophet is prophesying that it will cease /b only in the future. b Rather, this teaches that Jeremiah brought back /b the ten tribes from their exile., b And Josiah the son of Amon ruled over the /b ten tribes, b as it is written: “Then he said: What monument is that which I see? And the men of the city told him, It is the tomb of the man of God who came from Judah and proclaimed these things that you have done against the altar of Bethel” /b (II Kings 23:17). b Now what connection did Josiah, /b king of Judea, b have with the altar at Bethel, /b a city in the kingdom of Israel? b Rather, this teaches that Josiah ruled over the /b ten tribes of Israel. b Rav Naḥman said: /b Proof that the tribes returned may be adduced b from /b the verse b here: “Also, O Judah, there is a harvest appointed for you, when I would return the captivity of My people” /b (Hosea 6:11), which indicates that they returned to their places., b Esther /b was also a prophetess, b as it is written: “And it came to pass on the third day that Esther clothed herself in royalty” /b (Esther 5:1). b It should have said: /b Esther clothed herself in b royal garments. Rather, /b this alludes to the fact b that she clothed herself with a divine /b spirit of b inspiration. It is written here: “And she clothed herself,” and it is written elsewhere: “And the spirit clothed Amasai” /b (I Chronicles 12:19). Just as there the reference is to being enclothed by a spirit, so too Esther was enclothed by a spirit of divine inspiration.,An additional point is mentioned with regard to the prophetesses. b Rav Naḥman said: Haughtiness is not befitting a woman. /b And a proof to this is that b there were two haughty women, whose names were /b identical to the names of b loathsome /b creatures. b One, /b Deborah, b was called a hornet, /b as her Hebrew name, Devorah, means hornet; b and one, /b Huldah, b was called a marten, /b as her name is the Hebrew term for that creature. From where is it known that they were haughty? b With regard to /b Deborah, b the hornet, it is written: “And she sent and called Barak” /b (Judges 4:6), b but she herself did not go to him. /b And b with regard to /b Huldah, b the marten, it is written: “Say to the man /b that sent you to me” (II Kings 22:15), b but she did not say: Say to the king. /b ,Furthermore, b Rav Naḥman said: Huldah was a descendant of Joshua. /b An allusion to this b is written here: /b “Huldah the prophetess, the wife of Shallum, the son of Tikvah, b the son of Harhas [ i ḥarḥas /i ]” /b (II Kings 22:14), b and it says elsewhere /b with regard to Joshua: “And they buried him in the border of his inheritance b in Timnath-heres [ i ḥeres /i ]” /b (Judges 2:9), therefore intimating that there is a certain connection between them., b Rav Eina the Elder raised an objection /b from a i baraita /i b to Rav Naḥman’s /b teaching. The i baraita /i indicates that Huldah was in fact a descendant of Rahab, and seemingly not of Joshua: b Eight prophets, who were /b also b priests, descended from Rahab the prostitute, and they are: Neriah; /b his son b Baruch; Seraiah; Mahseiah; Jeremiah; /b his father, b Hilkiah; /b Jeremiah’s cousin b Hanamel; and /b Hanamel’s father, b Shallum. Rabbi Yehuda said: So too, Huldah the prophetess was a descendant of Rahab the prostitute, /b as b it is written here /b with regard to Huldah: b “The son of Tikvah,” and it is written elsewhere /b in reference to Rahab’s escape from the destruction of Jericho: b “This cord of [ i tikvat /i ] scarlet thread” /b (Joshua 2:18).,Rav Naḥman responded to Eina the Elder and b said to him: Eina the Elder, and some say /b that he said to him: b Blackened pot, /b i.e., my colleague in Torah, who has toiled and blackened his face in Torah study, b from me and from you the matter may be concluded, /b i.e., the explanation lies in a combination of our two statements. b For /b Rahab b converted and married Joshua, /b and therefore Huldah descended from both Joshua and Rahab. The Gemara raises a difficulty: b But did Joshua have any descendants? But isn’t it written /b in the genealogical list of the tribe of Ephraim: b “Nun his son, Joshua his son” /b (I Chronicles 7:27)? The listing does not continue any further, implying that Joshua had no sons. The Gemara answers: Indeed, b he did not have sons, /b but b he did have daughters. /b |
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67. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 448| 49b. מתני׳ big strongארבע /strong /big מיתות נמסרו לבית דין סקילה שריפה הרג וחנק רבי שמעון אומר שריפה סקילה חנק והרג זו מצות הנסקלין:, big strongגמ׳ /strong /big אמר רבא אמר רב סחורא אמר רב הונא כל מקום ששנו חכמים דרך מניין אין מוקדם ומאוחר חוץ משבעה סמנין,דתנן שבעה סמנין מעבירין על הכתם רוק תפל ומי גריסי' ומי רגלים ונתר ובורית קמוליא (ואשלך),וקתני סיפא העבירן שלא כסידרן או שהעבירן שבעתן כאחד לא עשה ולא כלום,רב פפא סבא משמיה דרב אמר אף ארבע מיתות מדקא מפליג רבי שמעון ש"מ דוקא קתני ואידך בפלוגתא לא קא מיירי,רב פפא אמר אף סדר יומא דתנן כל מעשה יום הכפורים האמורים על הסדר אם הקדים מעשה לחבירו לא עשה ולא כלום,ואידך ההוא חומרא בעלמא,רב הונא בריה דרב יהושע אמר אף סדר תמיד דקתני עלה זהו סדר תמיד ואידך ההוא למצוה בעלמא,ולאפוקי ממצות חליצה דתנן מצות חליצה בא הוא ויבמתו לפני בית דין היו נותנין לו עצה ההוגנת לו שנאמר (דברים כה, ח) וקראו לו זקני עירו ודברו אליו,והיא אומרת (דברים כה, ז) מאן יבמי וגו' והוא אומר לא חפצתי לקחתה ובלשון הקדש היו אומרין,ונגשה יבמתו אליו לעיני הזקנים וחלצה נעלו וירקה בפניו רוק הנראה לדיינין וענתה ואמרה ככה יעשה לאיש וגו' ונקרא שמו בישראל וגו',ואמר רב יהודה מצות חליצה קוראה וקורא חולצת ורוקקת וקוראה,והוינן בה מאי קמ"ל מתניתין היא הא קמ"ל מצוה הכי ואי אפיך לית לן בה תניא נמי הכי בין שהקדים חליצה לרקיקה או רקיקה לחליצה מה שעשה עשוי,ולאפוקי מהא דתנן כהן גדול משמש בשמונה כלים והדיוט בארבעה בכתונת במכנסים במצנפת ואבנט מוסיף עליהן כהן גדול חושן ואפוד ומעיל וציץ,ותניא מנין שלא יהא דבר קודם למכנסים שנאמר (ויקרא טז, ד) ומכנסי בד יהיו על בשרו,ותנא מאי טעמא אקדמיה לכתונת משום דאקדמיה קרא וקרא מאי טעמא אקדמיה משום דמכסיא כולה גופיה עדיפא ליה:,סקילה שריפה כו': סקילה חמורה משריפה שכן ניתנה למגדף ולעובד ע"ג מאי חומרא שכן פושט ידו בעיקר,אדרבה שריפה חמורה שכן ניתנה לבת כהן שזינתה ומאי חומרא שכן מחללת את אביה | 49b. strong MISHNA: /strong b Four types of /b the b death /b penalty b were given over to /b the b court, /b with which those who committed certain transgressions are executed. They are, in descending order of severity: b Stoning, burning, killing /b by decapitation, b and strangulation. Rabbi Shimon says: /b They are, in descending order of severity: b Burning, stoning, strangulation, and killing. This /b execution, described in the previous chapter, is referring to b the mitzva of those who are stoned, /b i.e., to the process of execution by stoning., strong GEMARA: /strong b Rava says /b that b Rav Seḥora says /b that b Rav Huna says: Wherever the Sages taught /b a i halakha /i b by means of a list, there is no significance to the order /b of their list, b except for /b in the mishna that discusses the b seven /b abrasive b substances, /b where the order is significant., b As we learned /b in a mishna ( i Nidda /i 61b): b One applies seven /b abrasive b substances to the stain /b found on a woman’s clothing in order to find out whether the stain is from menstrual blood, and therefore ritually impure, or whether it is another type of stain, and therefore pure. These substances are: b Bland spittle, /b which is the spittle of someone who has not yet tasted anything in the morning; b moisture of grits, /b which is the spittle of one who has chewed the grits of beans; b urine; natron; lye [ i borit /i ]; Kimolian earth [ i kimuleya /i ]; and potash. /b If the stain disappears as a result of the application of all of these substances, the stain is considered to have been from blood., b And it is taught /b in b the latter clause /b of that mishna that the order of the substances is essential, as it states: If one b applied them not in the order /b prescribed b for them, or applied all seven of them at once, he has done nothing; /b the laundering has not been effective., b Rav Pappa the elder says in the name of Rav: /b The b four types of /b the b death /b penalty are b also /b taught in order. This is apparent b from /b the fact b that Rabbi Shimon disagrees /b with the first order; b conclude from it /b that b it is taught /b in b an exact /b order. The Gemara adds: b And the other /b Sage, Rav Huna, does not include this mishna among those in which the order is significant, as b he is not speaking of /b i mishnayot /i where there is b a dispute /b with regard to the correct order., b Rav Pappa says: The order of /b the service in the Temple on b the Day /b of Atonement, Yom Kippur, is b also /b taught in its proper order, b as we learned /b in a mishna ( i Yoma /i 60a): With regard to b all actions /b performed in the context of the service b of Yom Kippur, which are stated /b in the Mishna, as in the Torah, b in order, /b the i halakha /i is: b If /b the High Priest b performed /b one b action before another, /b i.e., if he diverged from the order that is written, it is as though b he has done nothing. /b , b And the other /b Sage, Rav Huna, does not include this mishna because b that is merely a stringency. /b Although a change in the order invalidates the Yom Kippur service, this is not due to the importance of some rites relative to others, but because this order was established by the Torah., b Rav Huna, son of Rav Yehoshua, says: The order of the daily offering, /b described in the mishna at the end of tractate i Tamid /i (33b), is b also /b essential; b as it is taught with regard to it: This is the order of the daily offering, /b indicating that it should be performed in exactly that order. b And the other /b Sage, Rav Huna, does not include this mishna, as b that /b requirement b is merely for the mitzva. /b In other words, it is preferable that the offering be sacrificed in that order, but it is not disqualified if one deviates from that order., b And /b Rav Huna’s principle b excludes the mitzva of the ritual through which a man whose married brother dies childless [ i yavam /i ] frees his late brother’s wife [ i yevama /i ] of her levirate bonds [ i ḥalitza /i ]; /b i.e., it teaches that the order of that ceremony is not essential. b As we learned /b in a mishna ( i Yevamot /i 106b): b The mitzva of i ḥalitza /i /b is performed in this manner: The i yavam /i b and his i yevama /i come before /b the b court, /b and the judges of the court b offer him advice that is appropriate for him /b as to whether to enter levirate marriage or to perform i ḥalitza /i , b as it is stated: “And the elders of his city shall call him and speak to him” /b (Deuteronomy 25:8)., b And /b if they decide to perform i ḥalitza /i , b she says: “My brother-in-law refused /b to establish a name for his brother in Israel, he did not wish to consummate the levirate marriage” (Deuteronomy 25:7), b and /b afterward b he says: “I do not wish to take her” /b (Deuteronomy 25:8). b And they would say /b these statements b in the sacred tongue, /b Hebrew.,The verse states: b “His i yevama /i shall approach him, before the elders, and remove his shoe from on his foot and spit before him” /b (Deuteronomy 25:9). Accordingly, she removes his shoe and she spits before him a quantity of b spittle that is visible to the judges. “And she shall respond and say: So shall it be done to the man /b who does not build his brother’s house. b And his name shall be called in Israel: /b The house of he who had his shoe removed” (Deuteronomy 25:9–10)., b And Rav Yehuda says /b that this is the correct order for b the mitzva of i ḥalitza /i : She recites /b the sentence beginning with “My brother-in-law refused” (Deuteronomy 25:7), b and /b afterward b he recites /b “I do not wish to take her” (Deuteronomy 25:8). Then b she removes /b the shoe, b and spits, and recites: /b “So shall it be done to the man who does not build his brother’s house” (Deuteronomy 25:9)., b And we discussed it: What is /b Rav Yehuda b teaching us? This is /b already stated in b the mishna. /b The answer is that b this /b is what Rav Yehuda b teaches us: /b It is b a mitzva /b to perform i ḥalitza /i b like this, /b i.e., this is the proper order, b but if /b one b switched /b the order b we have no /b problem b with it; /b the i ḥalitza /i is still valid, as the order of the ritual is not essential. b This is also taught /b in a i baraita /i : b Whether /b one b performed /b the b removal /b of the shoe b before /b the b spitting, or /b the b spitting before the removal /b of the shoe, b what /b she b did is done, /b i.e., the i ḥalitza /i is valid., b And /b Rav Huna’s principle also b excludes that which we learned /b in a mishna ( i Yoma /i 71b): The b High Priest serves, /b i.e., performs the Temple service, wearing b eight garments, and /b the b ordinary /b priest performs the Temple service wearing b four. /b An ordinary priest performs the Temple service b in a tunic, in trousers, in a mitre, and /b in b a belt. /b The b High Priest adds /b another four garments b beyond those /b worn by the ordinary priest: b A breastplate, and an ephod, and a robe, and a frontplate. /b The order listed in this mishna indicates that the tunic was put on first., b And it is taught /b in a i baraita /i : b From where /b is it derived b that nothing precedes /b the donning of b the trousers /b when the priest dresses? b As it is stated: /b “He shall wear a sacred tunic of linen; b and trousers of linen shall be on his flesh” /b (Leviticus 16:4). This indicates that the trousers come first, as they are worn directly on the flesh, proving that the list in the mishna is not in accordance with the order in which the priests dressed.,The Gemara asks: b But /b if so, b what is the reason the i tanna /i /b mentions b the tunic first? /b The Gemara answers: b Because the verse /b mentions it b first. /b The Gemara asks: b And what is the reason the verse /b mentions it b first? /b The Gemara answers: b Because it covers his entire body, /b the Torah b prefers /b to mention it first.,§ The mishna states the types of the death penalty in descending order of severity: b Stoning, burning, /b killing by decapitation, and strangulation. The Gemara discusses the basis for this order. b Stoning /b is considered more b severe than burning, as /b stoning b is meted out to one who blasphemes, /b i.e., one who curses God, b and to one who worships idols. /b For b what /b reason is the b severity /b of these transgressions considered greater than others? b Because /b the transgressor b undermines the fundamental /b tenets of Judaism.,The Gemara raises an objection: b On the contrary; burning /b is more b severe /b than stoning, b as it is meted out to a priest’s daughter who committed adultery /b (see Leviticus 21:9). b And /b for b what /b reason is the b severity /b of this transgression considered greater than others? b Because /b through her sin b she profanes /b not only herself but b her father /b as well. |
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68. Diogenes Laertius, Lives of The Philosophers, 1.109-1.110 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 238 | 1.109. 10. EPIMEDESEpimenides, according to Theopompus and many other writers, was the son of Phaestius; some, however, make him the son of Dosiadas, others of Agesarchus. He was a native of Cnossos in Crete, though from wearing his hair long he did not look like a Cretan. One day he was sent into the country by his father to look for a stray sheep, and at noon he turned aside out of the way, and went to sleep in a cave, where he slept for fifty-seven years. After this he got up and went in search of the sheep, thinking he had been asleep only a short time. And when he could not find it, he came to the farm, and found everything changed and another owner in possession. Then he went back to the town in utter perplexity; and there, on entering his own house, he fell in with people who wanted to know who he was. At length he found his younger brother, now an old man, and learnt the truth from him. 1.110. So he became famous throughout Greece, and was believed to be a special favourite of heaven.Hence, when the Athenians were attacked by pestilence, and the Pythian priestess bade them purify the city, they sent a ship commanded by Nicias, son of Niceratus, to Crete to ask the help of Epimenides. And he came in the 46th Olympiad, purified their city, and stopped the pestilence in the following way. He took sheep, some black and others white, and brought them to the Areopagus; and there he let them go whither they pleased, instructing those who followed them to mark the spot where each sheep lay down and offer a sacrifice to the local divinity. And thus, it is said, the plague was stayed. Hence even to this day altars may be found in different parts of Attica with no name inscribed upon them, which are memorials of this atonement. According to some writers he declared the plague to have been caused by the pollution which Cylon brought on the city and showed them how to remove it. In consequence two young men, Cratinus and Ctesibius, were put to death and the city was delivered from the scourge. |
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69. Eusebius of Caesarea, Ecclesiastical History, 2.23.16-2.23.18 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 448 | 2.23.16. So they went up and threw down the just man, and said to each other, 'Let us stone James the Just.' And they began to stone him, for he was not killed by the fall; but he turned and knelt down and said, 'I entreat you, Lord God our Father, forgive them, for they know not what they do.' 2.23.17. And while they were thus stoning him one of the priests of the sons of Rechab, the son of the Rechabites, who are mentioned by Jeremiah the prophet, cried out, saying, 'Stop. What are you doing? The just one prays for you.' 2.23.18. And one of them, who was a fuller, took the club with which he beat out clothes and struck the just man on the head. And thus he suffered martyrdom. And they buried him on the spot, by the temple, and his monument still remains by the temple. He became a true witness, both to Jews and Greeks, that Jesus is the Christ. And immediately Vespasian besieged them. |
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70. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 238| 4b. ואי כרבן גמליאל סבירא להו לימרו כרבן גמליאל,לעולם כרבן גמליאל סבירא להו והא דקא אמרי עד חצות כדי להרחיק את האדם מן העבירה כדתניא חכמים עשו סייג לדבריהם כדי שלא יהא אדם בא מן השדה בערב ואומר אלך לביתי ואוכל קימעא ואשתה קימעא ואישן קימעא ואח"כ אקרא ק"ש ואתפלל וחוטפתו שינה ונמצא ישן כל הלילה אבל אדם בא מן השדה בערב נכנס לבית הכנסת אם רגיל לקרות קורא ואם רגיל לשנות שונה וקורא ק"ש ומתפלל ואוכל פתו ומברך,וכל העובר על דברי חכמים חייב מיתה,מאי שנא בכל דוכתא דלא קתני חייב מיתה ומאי שנא הכא דקתני חייב מיתה,איבעית אימא משום דאיכא אונס שינה ואיבע"א לאפוקי ממאן דאמר תפלת ערבית רשות קמ"ל דחובה:,אמר מר קורא ק"ש ומתפלל מסייע ליה לר' יוחנן דאמר ר' יוחנן איזהו בן העולם הבא זה הסומך גאולה לתפלה של ערבית רבי יהושע בן לוי אומר תפלות באמצע תקנום,במאי קא מפלגי,אי בעית אימא קרא איבע"א סברא,איבע"א סברא,דר' יוחנן סבר גאולה מאורתא נמי הוי אלא גאולה מעלייתא לא הויא אלא עד צפרא ור' יהושע בן לוי סבר כיון דלא הויא אלא מצפרא לא הויא גאולה מעלייתא,ואב"א קרא ושניהם מקרא אחד דרשו דכתיב (דברים ו, ז) בשכבך ובקומך,ר' יוחנן סבר מקיש שכיבה לקימה מה קימה ק"ש ואח"כ תפלה אף שכיבה נמי ק"ש ואח"כ תפלה ר' יהושע בן לוי סבר מקיש שכיבה לקימה מה קימה ק"ש סמוך למטתו אף שכיבה נמי ק"ש סמוך למטתו,מתיב מר בריה דרבינא בערב מברך שתים לפניה ושתים לאחריה ואי אמרת בעי לסמוך הא לא קא סמך גאולה לתפלה דהא בעי למימר השכיבנו,אמרי כיון דתקינו רבנן השכיבנו כגאולה אריכתא דמיא דאי לא תימא הכי שחרית היכי מצי סמיך והא אמר רבי יוחנן בתחלה אומר (תהלים נא, יז) ה' שפתי תפתח ולבסוף הוא אומר (תהלים יט, טו) יהיו לרצון אמרי פי,אלא התם כיון דתקינו רבנן למימר ה' שפתי תפתח כתפלה אריכתא דמיא הכא נמי כיון דתקינו רבנן למימר השכיבנו כגאולה אריכתא דמיא:,אמר רבי אלעזר א"ר אבינא כל האומר (תהלים קמה, א) תהלה לדוד בכל יום שלש פעמים מובטח לו שהוא בן העולם הבא,מאי טעמא,אילימא משום דאתיא באל"ף בי"ת נימא (תהלים קיט, א) אשרי תמימי דרך דאתיא בתמניא אפין,אלא משום דאית ביה (תהלים קמה, טז) פותח את ידך נימא הלל הגדול דכתיב ביה (תהלים קלו, כה) נותן לחם לכל בשר,אלא משום דאית ביה תרתי,אמר רבי יוחנן מפני מה לא נאמר נו"ן באשרי מפני שיש בה מפלתן של שונאי ישראל דכתיב (עמוס ה, ב) נפלה לא תוסיף קום בתולת ישראל,במערבא מתרצי לה הכי נפלה ולא תוסיף לנפול עוד קום בתולת ישראל אמר רב נחמן בר יצחק אפילו הכי חזר דוד וסמכן ברוח הקדש שנא' (תהלים קמה, יד) סומך ה' לכל הנופלים:,א"ר אלעזר בר אבינא גדול מה שנאמר במיכאל יותר ממה שנאמר בגבריאל דאילו במיכאל כתי' (ישעיהו ו, ו) ויעף אלי אחד מן השרפים ואלו גבי גבריאל כתי' (דניאל ט, כא) והאיש גבריאל אשר ראיתי בחזון בתחלה מועף ביעף וגו',מאי משמע דהאי אחד מיכאל הוא,אמר ר' יוחנן אתיא אחד אחד כתיב הכא ויעף אלי אחד מן השרפים וכתי' התם (דניאל י, יג) והנה מיכאל אחד (מן) השרים הראשונים בא לעזרני,תנא מיכאל באחת גבריאל בשתים אליהו בארבע ומלאך המות בשמנה ובשעת המגפה באחת:,א"ר יהושע בן לוי אע"פ שקרא אדם ק"ש בביהכ"נ מצוה לקרותו על מטתו אמר רבי יוסי מאי קרא (תהלים ד, ה) רגזו ואל תחטאו אמרו בלבבכם על משכבכם ודומו סלה,אמר רב נחמן | 4b. b And if /b they explain this verse b in accordance with /b the opinion of b Rabban Gamliel /b who says that “when you lie down” refers to the entire night, then b let /b the Rabbis also b say /b that one may recite the evening i Shema /i until dawn, b in accordance with /b the opinion of b Rabban Gamliel. /b ,The Gemara answers: b Actually, /b the Rabbis b hold in accordance with /b the opinion of b Rabban Gamliel, /b and the fact b that they say until midnight is /b in order b to distance a person from transgression. As it was taught /b in a i baraita /i , b the Rabbis created a “fence” for their pronouncements /b with regard to the recitation of i Shema /i b in order to prevent /b a situation where b a person comes home from the field in the evening, /b tired from his day’s work, and knowing that he is permitted to recite i Shema /i until dawn b says /b to himself: b I will go home, eat a little, drink a little, sleep a little and then I will recite /b i Shema /i b and recite /b the evening prayer. In the meantime, b he is overcome by sleep and ends up sleeping all night. However, /b since one is concerned lest he fall asleep and fail to wake up before midnight in order to recite i Shema /i at the appropriate time, b he will come from the field in the evening, enter the synagogue, /b and until it is time to pray, he will immerse himself in Torah. b If he is accustomed to reading the Bible, he reads. If he is accustomed to learning /b i mishnayot /i , a more advanced level of study, b he learns. And /b then b he recites /b i Shema /i b and prays /b as he should. When he arrives home, b he eats his meal /b with a contented heart b and recites a blessing. /b ,The i baraita /i concludes with a warning: b Anyone who transgresses the pronouncements of the Sages is liable to /b receive the b death /b penalty.,This is a startling conclusion. b What is different in all /b other b places that it is not taught that one is liable /b to receive b the death penalty and what is different here that it is taught that he is liable to /b receive the b death penalty? /b There is no unique stringency apparent in the rabbinic restriction on the recitation of i Shema /i .,The Gemara offers two answers, explaining that the conclusion of the i baraita /i essentially stems not from the magnitude of the transgression, but rather from concern that the “fence” created around this particular mitzva may be neglected. b If you wish, say /b that one returning from work is quite anxious to go to sleep, and due to the risk that he will be b overcome by sleep, /b he must be particularly vigilant in the recitation of i Shema /i . b And if you wish, say /b instead that strong language is employed here in order b to exclude /b the opinion of b he who says that /b although the morning prayer and the afternoon prayer are mandatory, b the evening prayer is optional. /b Therefore, b it teaches us /b that the evening prayer b is mandatory, /b and anyone who transgresses the pronouncement of the Sages in this regard is liable to receive the death penalty.,In this i baraita /i , b the Master said /b that when one returns from work in the evening, he enters the synagogue, b recites i Shema /i , and prays. /b From this i baraita /i , we see that at night, just as during the day, one first recites i Shema /i and then prays. This b supports /b the opinion of b Rabbi Yoḥa, as Rabbi Yoḥa said: Who /b is assured b of /b a place in b the World-to-Come? It is /b one b who juxtaposes /b the blessing of b redemption, /b recited after i Shema /i , b to the evening prayer. Rabbi Yehoshua ben Levi says: The prayers were instituted /b to be recited b between /b the two recitations of i Shema /i . According to Rabbi Yehoshua ben Levi, one recites the morning i Shema /i , then recites all of the prayers and only after the recitation of the evening prayer does he recite the evening i Shema /i .,Although the practical difference between these two positions is clear, the Gemara seeks to determine: b With regard to what do they disagree? /b What is the basis of their argument?,The Gemara answers: b If you wish, say /b that they disagree over the interpretation of b a verse; if you wish, say /b instead that they disagree on a point of b logic. /b , b If you say /b that they disagree on a point of b logic, /b then the argument relates to the redemption recited after i Shema /i , whose focus is the exodus from Egypt, the first redemption. The question is whether that redemption began at night, which would render it appropriate to juxtapose redemption to the blessing of the evening prayers as well, in prayer for immediate redemption. Or, perhaps, the redemption from Egypt only began during the day., b Rabbi Yoḥa holds: Redemption occurred in the evening as well; /b however, b the full-fledged redemption was only in the morning. /b Since the redemption began in the evening, it is appropriate to juxtapose the blessing of redemption to the daily evening prayer. b Rabbi Yehoshua ben Levi, /b on the other hand, b holds: Since /b full-fledged redemption b only occurred in the morning, /b and the redemption of the previous evening b was not a full-fledged redemption, /b there is no need to juxtapose the blessing of redemption to the evening prayer., b And if you wish, say /b instead that the dispute between Rabbi Yoḥa and Rabbi Yehoshua ben Levi is not a difference over a point of logic, but over the interpretation of b a verse. Both derived their opinions from the same verse: “When you lie down, and when you rise.” /b Both interpreted that the juxtaposition in this verse of the recitation of i Shema /i at night and the recitation of i Shema /i in the morning draws a parallel between them., b Rabbi Yoḥa holds: /b The verse b juxtaposes lying down and rising. Just as when one rises, the recitation of /b i Shema /i b is followed by prayer, /b as everyone agrees that in the morning one juxtaposes redemption to the morning prayer, b so too, when one lies down, the recitation of /b i Shema /i b is followed by prayer. And Rabbi Yehoshua ben Levi maintains: /b The verse b juxtaposes lying down and rising /b in a different sense. b Just as when one rises, /b he recites i Shema /i b adjacent to /b rising from b his bed, /b as the verse, when you rise, means when one awakens, b so too when one lies down, he recites /b i Shema /i b adjacent to /b lying down in b his bed. /b Therefore, the recitation of the evening i Shema /i should be performed as close as possible to the moment when one actually lies down.,According to Rabbi Yoḥa, it is a mitzva to recite i Shema /i before the evening prayer. b Mar, son of Ravina, raises an objection /b from a mishna: How can one do that? We learn in a later mishna: b In the evening, one recites two /b blessings b prior to /b the recitation of i Shema /i b and two /b blessings b afterward. And if you say /b that b one must juxtapose /b redemption to prayer, b doesn’t he fail to juxtapose redemption to prayer, as he must recite: Help us lie down [ i hashkivenu /i ], /b the blessing recited after the blessing of redemption, which constitutes an interruption between redemption and prayer?, b They say /b in response: b Since the Sages instituted /b the practice of reciting: b Help us lie down, it is considered one extended blessing of redemption, /b and therefore does not constitute an interruption. b As if you fail to say /b that the sections added by the Sages are considered no less significant than the original prayers, b then can one juxtapose redemption to prayer /b even b in the morning? Didn’t Rabbi Yoḥa say: Before /b every prayer b one recites /b the verse: b “Lord, open my lips, that my mouth may declare Your glory” /b (Psalms 51:17) as a prelude to prayer? b Afterward, one recites /b the verse: b “May the words of my mouth and the meditations of my heart be acceptable before You” /b (Psalms 19:15). Doesn’t the verse: Lord, open my lips, constitute an interruption between redemption and prayer?, b Rather, there, since the Sages instituted /b that one must b recite: Lord, open my lips, it is considered as an extended prayer /b and not as an interruption. b Here, too, /b with regard to the evening prayer, b since the Sages instituted to recite /b the blessing b Help us lie down, it is considered as one extended /b blessing of b redemption. /b ,Tangential to Rabbi Yoḥa’s statement that one who juxtaposes redemption and prayer is assured of a place in the World-to-Come, a similar statement is cited. b Rabbi Elazar said /b that b Rabbi Avina said: Anyone who recites: “A Psalm of David” /b (Psalms 145) b three times every day is assured of /b a place in b the World-to-Come. /b ,This statement extolling the significance of this particular chapter of Psalms, usually referred to as i ashrei /i because its recitation is preceded by recitation of the verse, “Happy [ i ashrei /i ] are those who dwell in Your House, they praise You Selah” (Psalms 84:5), raises the question: b What is the reason /b that such significance is ascribed to this particular chapter?, b If you say that it is because it is arranged alphabetically, /b then b let us say: “Happy are they who are upright in the way” /b (Psalms 119) b where /b the alphabetical arrangement b appears eight times /b ., b Rather, /b if you suggest that this particular chapter is recited b because it contains /b praise for God’s provision of sustece to all of creation: b “You open Your hand /b and satisfy every living thing with favor” (Psalms 145:16), then b let him recite the great i hallel /i /b (Psalms 136), b in which /b numerous praises are b written, /b including: b “Who provides food to all flesh, /b Whose kindness endures forever” (Psalms 136:25)., b Rather, /b the reason why i tehilla leDavid /i is accorded preference b is because it contains both /b an alphabetic acrostic as well as mention of God’s provision of sustece to all creation.,Additionally, with regard to this psalm, b Rabbi Yoḥa said: Why is there no /b verse beginning with the letter b i nun /i in i ashrei /i ? Because it contains /b an allusion to b the downfall of the enemies of Israel, /b a euphemism for Israel itself. b As it is written: “The virgin of Israel has fallen and she will rise no more; /b abandoned in her land, none will raise her up” (Amos 5:2), which begins with the letter i nun /i . Due to this verse, i ashrei /i does not include a verse beginning with the letter i nun /i .,In order to ease the harsh meaning of this verse, b in the West, /b in Eretz Yisrael, b they interpreted it /b with a slight adjustment: b “She has fallen but she shall fall no more; rise, virgin of Israel.” Rav Naḥman bar Yitzḥak /b adds: b Even so, David went and /b provided b support, through divine inspiration. /b Although King David did not include a verse beginning with the letter i nun /i alluding to Israel’s downfall, he foresaw the verse that would be written by Amos through divine inspiration; and the very next verse, which begins with the letter i samekh /i , reads: b “The Lord upholds the fallen /b and raises up those who are bowed down” (Psalms 145:14). Therefore, through divine inspiration, David offered hope and encouragement; although the virgin of Israel may have fallen, the Lord upholds the fallen.,After this discussion of the statement that Rabbi Elazar said that Rabbi Avina said, another statement of Rabbi Elazar is cited. b Rabbi Elazar bar Avina said: What was said about /b the angel b Michael is greater than what was said about /b the angel b Gabriel. As about Michael, it is written: “And one of the seraphim flew to me” /b (Isaiah 6:6), indicating that with a single flight, the seraph arrived and performed his mission, while b regarding Gabriel, it is written: “The man, Gabriel, whom I had seen at the beginning, in a vision, being caused to fly swiftly, /b approached close to me about the time of the evening offering” (Daniel 9:21). The double language used in the phrase “to fly swiftly [ i muaf biaf] /i ,” indicates that he did not arrive at his destination in a single flight, but rather, that it took him two flights.,To Rabbi Elazar bar Avina, it is clear that “one of the seraphim” refers to Michael, and the Gemara asks: b From where is it inferred that the one /b mentioned in the verse b is Michael? /b , b Rabbi Yoḥa said: This is derived /b through a verbal analogy between the words b one and one. Here, it is written: “And one of the seraphim flew to me” /b (Isaiah 6:6), b and there, it is written: “And behold, Michael, one of the chief ministers of the king, came to my aid” /b (Daniel 10:13). Since the verse from Daniel refers to Michael as “one,” which aggadic midrash interprets as “the unique one,” so, too, “one of the seraphs” described in Isaiah must also refer to the unique one, Michael.,This discussion in the Gemara concludes with a i Tosefta /i that arrives at a hierarchy of angels based on the number of flights required by each to arrive at his destination. b It was taught /b in a i Tosefta /i : b Michael, /b as stated above, b in one /b flight; b Gabriel, in two /b flights; b Elijah /b the Prophet, b in four /b flights; b and the Angel of Death, in eight /b flights. b During a time of plague, /b however, when the Angel of Death seems ubiquitous, he arrives everywhere b in one /b flight., b Rabbi Yehoshua ben Levi said: Even though one recited i Shema /i in the synagogue, it is a mitzva to recite it upon his bed /b in fulfillment of the verse: “When you lie down.” b Rabbi Yosei said: What verse /b alludes to the fact that one must recite i Shema /i in the evening, upon his bed, as well? b “Tremble, and do not sin; say to your heart upon your bed and be still, Selah” /b (Psalms 4:5). This is understood to mean: Recite i Shema /i , about which it is written, “on your hearts,” upon your bed, and afterward be still and sleep.,With regard to Rabbi Yehoshua ben Levi’s statement, b Rabbi Naḥman said: /b |
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| 71. Anon., Exodus Rabbah, 6.13 (4th cent. CE - 9th cent. CE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 448 |
| 72. Epiphanius, Panarion, 30.16.4-30.16.5 (4th cent. CE - 5th cent. CE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 32 |
73. Babylonian Talmud, Arakhin, None (6th cent. CE - missingth cent. CE) Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 378| 33a. הניחא לרבנן דאמרי שנת חמשים אינה מן המנין אלא לרבי יהודה דאמר שנת חמשים עולה לכאן ולכאן למה לי בשמיטין סגיא הא ודאי דלא כרבי יהודה,ולא מנו שמיטין ויובלות והכתיב (ירמיהו לד, יד) מקץ שבע שנים תשלחו איש את אחיו העברי אשר ימכר לך,והוינן בהו מקץ שבע שנים והכתיב (דברים טו, יב) ועבדך שש שנים ואמר רב נחמן בר יצחק שש לנמכר ושבע לנרצע,ההוא בתוכחה כתיב וקאמר נביא השלחתם והכתיב (ירמיהו לד, י) וישמעו וישלחו,אלא אמר ר' יוחנן ירמיה החזירן ויאשיה בן אמון מלך עליהן ומנא לן דהדור דכתיב (יחזקאל ז, יג) כי המוכר אל הממכר לא ישוב אפשר יובל בטל ונביא מתנבא עליו שיבטל אלא מלמד שהחזירן ירמיה,ומנלן דיאשיה מלך עליהן דכתיב (מלכים ב כג, יז) ויאמר מה הציון הלז אשר אני רואה ויאמרו אליו אנשי העיר הקבר איש האלהים אשר בא מיהודה ויקרא את הדברים על המזבח בית אל,וכי מה טיבו של יאשיהו בבית אל אלא כשהחזירן ירמיהו יאשיהו מלך עליהם רב נחמן בר יצחק אמר מהכא (הושע ו, יא) גם יהודה שת קציר לך בשובי שבות עמי:, big strongמתני׳ /strong /big בתי החצרים נותנין להם כח יפה שבבתי ערי חומה וכח יפה שבשדות ונגאלין מיד וכל שנים עשר חדש כבתים ויוצאין ביובל ובגרעון כסף כשדות:, big strongגמ׳ /strong /big תנו רבנן (ויקרא כה, לא) על שדה הארץ יחשב הקישו הכתוב לשדה אחוזה מה שדה אחוזה יוצא ביובל ובגרעון כסף אף בתי החצרים יוצאין ביובל ובגרעון כסף,אי מה שדה אחוזה אינה נגאלת בפחות משתי שנים אף בתי החצרים אינם נגאלים פחות משתי שנים תלמוד לאמר (ויקרא כה, לא) גאולה תהיה לו מיד הואיל ונתת להם כח יפה שבשדות וכח שדה שבבתים יכול לא יצאו ביובל תלמוד לאמר (ויקרא כה, לא) וביובל יצא,מאי קאמר אמר רב הונא לא נצרכא אלא למקדיש בית בבתי החצרים וגאלו אחר מיד הקדש ופגע בו יובל בשנה שניה,למאי מדמית ליה אי לבתי ערי חומה מדמית ליה איחליט ליה ללוקח אי לשדה אחוזה מדמית לכהנים נפקא להכי אצטריך וביובל יצא,מתקיף לה רב זעירא מאי איריא גאלו אחר אפילו לא גאלו נמי אמר ליה אביי שלא יאמרו הקדש יוצא בלא פדיון,מנלן מבן לוי מה בן לוי שיפה כחו בממכרו הורע כחו בהקדשו ישראל שהורע כחו בממכרו אין דין שהורע כחו בהקדשו,והתם מנלן דתניא (ויקרא כה, לג) ויצא ממכר שומע אני אפילו עבדיו מטלטליו ושטריו תלמוד לאמר בית ועיר אחוזתו,מה תלמוד לאמר ממכר ממכריו יוצא בחנם ואין הקדש יוצא בחנם אלא בפדיון,ופליגא דר' אושעיא דאמר ר' אושעיא הכל היו בכלל (ויקרא כז, יט) ונתן הכסף וקם לו,כשפרט הכתוב בשדה אחוזה (ויקרא כז, כא) והיה השדה בצאתו ביובל קדש לה' שדה הוא דפרק ליה ונפקא לכהנים אבל הנך כדקיימי קיימי,וביובל יצא למה לי אמר רב פפא לא נצרכא אלא למוכר בית בבתי החצרים ופגע בו יובל בשנה שניה,למאי מדמית ליה אי לבתי ערי חומה מדמית ליה איחלט ליה ללוקח אי לשדה אחוזה מדמית ליה השלמה בעי להכי אצטריך וביובל יצא,תניא כוותיה דרב הונא ותיובתא דרבי אושעיא המקדיש בית בבתי החצרים הרי זה גואל מיד וגואלו לעולם גאלו אחר מיד הקדש הגיע יובל ולא נגאל חוזר לבעלים ביובל | 33a. The Gemara objects: b This works out well according to the Rabbis, who say /b that the b fiftieth year is not /b included b in the counting /b of the cycle of Sabbatical Years. It was therefore necessary to count the Jubilee Year. b But according to Rabbi Yehuda, who says /b that the b fiftieth year is counted for here and for there, /b i.e., it is both the fiftieth year of the previous cycle and the first year of the subsequent cycle, b why do I /b need for them to count the Jubilee Years? If the Jubilee Year is not in effect, then it is b enough to /b count the b Sabbatical /b Years. The Gemara explains: b That /b i baraita /i b is certainly not in accordance with /b the opinion of b Rabbi Yehuda. /b ,The Gemara asks: b And did they not count Sabbatical /b Years b and Jubilee /b Years once the tribes of Reuben and Gad and half the tribe of Manasseh were exiled? b But isn’t it written /b that Jeremiah, who lived many years later, said: b “At the end of seven years you shall let go every man his brother that is a Hebrew, that has been sold unto you, /b and has served you six years, you shall let him go free from you; but your fathers did not listen unto Me, nor inclined their ear” (Jeremiah 34:14)?,The Gemara continues: b And we discussed this /b verse: Why does it state: b “At the end of seven years /b you shall let go every man”? b But isn’t it written /b in the same verse: b “And has served you six years”? And Rav Naḥman bar Yitzḥak says: /b The verse is referring to two separate individuals. The phrase “and has served you b six /b years” is referring b to /b a typical Hebrew slave who b was sold, /b who goes free after six years (see Exodus 21:2), b and /b the phrase “at the end of b seven /b years” is referring b to /b a slave whose ear b was pierced /b with an awl to extend his tenure. Such an individual remains a slave until the Jubilee Year, even if that is the following year, i.e., the end of the seventh year. If so, the verse indicates that the Jubilee Year was in effect in the times of Jeremiah, even though the tribes of Reuben, Gad, and half the tribe of Manasseh were exiled.,The Gemara answers: b That /b verse was not stated by Jeremiah in the form of a command; rather, it b is written in /b the form of b reproof. /b That is, the b prophet /b Jeremiah is b saying /b to the Jewish people: b Did you send /b free the pierced slaves when the Jubilee Year was observed? The Gemara asks: b But isn’t it written /b there: b “And they listened and let them go” /b (Jeremiah 34:10)? Evidently, the entire passage is referring to matters occurring in the present., b Rather, Rabbi Yoḥa says: /b Indeed, the Jubilee Year was not in effect once the tribes of Reuben, Gad, and half the tribe of Manasseh were exiled. But b Jeremiah brought back /b all the exiled tribes, b and Josiah, son of Amon, ruled over them. And from where do we /b derive b that /b Jeremiah b brought them back? As it is written: “For the seller shall not return to that which he has sold” /b (Ezekiel 7:13). Ezekiel prophesied that there will come a time when fields will not be returned to the owners in the Jubilee Year. Now, is it b possible /b that the b Jubilee /b Year had already been b nullified and /b yet b the prophet is prophesying that it will be annulled /b in the future? b Rather, /b this b teaches that Jeremiah brought back /b the exiled tribes., b And from where do we /b derive that b Josiah ruled over /b all b the /b ten tribes exiled by Assyria? b As it is written: /b “And as Josiah turned himself, then he spied the sepulchres… b then he said: What monument is that which I see? And the men of the city told him: It is the tomb of the man of God who came from Judah and proclaimed /b these b things /b that you have done b against the altar of Bethel” /b (II Kings 23:16–17)., b Now, what connection does Josiah, /b king of Judah, b have with the altar at Bethel, /b a city in the kingdom of Israel? b Rather, /b this indicates that b when Jeremiah brought back /b the ten tribes, b Josiah ruled over them. Rav Naḥman bar Yitzḥak said: /b The fact that the tribes returned may be derived b from here: “Also, O Judah, there is a harvest appointed for you, when I would return the captivity of My people” /b (Hosea 6:11). That is, when the ten tribes will return from their captivity, a king of Judah will rule over them., strong MISHNA /strong With regard to the b houses of the /b unwalled b courtyards /b mentioned in the Torah (see Leviticus 25:31), i.e., houses in villages that are not surrounded by walls, b one accords them the exceptional provisions that /b apply b to houses of walled cities and the exceptional provisions that /b apply b to fields. /b Therefore, b they are redeemed immediately and /b for b the entire twelve months /b following the sale, b like /b in b the /b sale of b houses /b of walled cities, and not like fields, which may be redeemed only after two years. b And they leave /b the possession of the buyer b during the Jubilee /b Year b or with /b a per annum b deduction /b from the b money /b of the sale price, b like the /b sale of b fields. /b By contrast, houses of walled cities become the possession of the buyer in perpetuity after one year, and if they are redeemed within the year, one pays the full sale price., strong GEMARA /strong b The Sages taught: /b The verse states: “But the houses of the courtyards that have no wall round about them b shall be reckoned with the fields of the country; /b they may be redeemed, and they shall go out in the Jubilee” (Leviticus 25:31). b The verse juxtaposed /b houses of unwalled courtyards b to an ancestral field: Just as an ancestral field leaves /b the possession of the buyer b in the Jubilee /b Year b or with /b a per annum b deduction /b from the b money /b of the sale price, b so too, houses of the /b unwalled b courtyards leave /b the possession of the buyer b in the Jubilee /b Year b or with the /b per annum b deduction /b from the b money /b of the sale price.,The i baraita /i continues: b If /b one derives the i halakha /i from an ancestral field, then b just as an ancestral field may not be redeemed less than two years /b after its sale, b so too, houses of the /b unwalled b courtyards may not be redeemed less than two years /b after their sale. Therefore, b the verse states: “They may be redeemed,” /b indicating that they may be redeemed b immediately. /b The i baraita /i continues: b Since you have accorded /b houses of the unwalled courtyards b the exceptional provisions that /b apply b to fields and the exceptional provisions that /b apply b to the houses /b of walled cities, one b might /b have thought that b they do not leave /b the possession of the buyer b in the Jubilee /b Year. Therefore, b the verse states: “And they shall go out in the Jubilee.” /b ,The Gemara asks: b What is /b the i tanna /i of the i baraita /i b saying /b in the last clause, i.e., why might one think that such houses do not leave the possession of the buyer in the Jubilee Year? After all, ancestral fields leave the possession of the buyer in the Jubilee Year, and the i tanna /i teaches that the exceptional provisions of an ancestral field apply to houses in unwalled courtyards. b Rav Huna said: /b The verse b is necessary only for /b the case of b one who consecrates a house among the houses of the /b unwalled b courtyards, and another redeemed it from the possession of /b the b Temple /b treasury, b and the Jubilee /b Year b arrived in /b the b second year /b after its redemption.,Rav Huna elaborates: b To what will you compare /b this case? b If you compare /b this house b to houses of walled cities /b that were consecrated and redeemed by another, then the house belongs b to the buyer in perpetuity /b by the end of the first year (see 31b). b If you compare /b it b to an ancestral field /b that was consecrated and redeemed by another, b it leaves to /b the possession of b the priests /b in the Jubilee Year (see 25a). b For this /b reason it b was necessary /b for the verse to state: b “And they shall go out in the Jubilee,” /b to teach that houses in unwalled courtyards which were consecrated and redeemed by another are returned to their owners in the Jubilee Year., b Rav Zeira objects to this: Why /b is it necessary to interpret this verse as referring b specifically /b to a case where b another redeemed /b the house from the Temple treasury? b Even /b if another b did not redeem it, /b the house should b also /b be returned to its owner in the Jubilee Year, as the verse states simply: “And they shall go out in the Jubilee.” b Abaye said to /b Rav Zeira: An unredeemed house is not returned to its owners in the Jubilee Year, so b that /b people b will not say /b that b consecrated /b property can b leave /b the possession of the Temple treasury b without redemption. /b ,The Gemara adds: And b from where do we /b derive that consecrated property does not leave the possession of the Temple treasury without redemption? We derive it b from /b the i halakha /i with regard to b a Levite: /b And b what, /b if with regard to b a Levite, whose power is enhanced with regard to his sale, /b as a Levite may always redeem a field or house that he sold (see mishna in 33b), b his power is diminished with regard to his consecration, /b as a field that he consecrated does not leave the possession of the Temple treasury until he redeems it; then with regard to b an Israelite, whose power is diminished with regard to his sale, /b since if he sells an ancestral field he may not redeem it for the first two years, and he may redeem a house of a walled city only within one year of the sale, b is it not logical that his power is diminished with regard to his consecration /b and that if he consecrated a house of an unwalled courtyard he must redeem it from the Temple treasury before it enters his possession?,The Gemara asks: b And there, /b with regard to a Levite, b from where do we /b derive that his consecrated property does not leave the possession of the Temple treasury without redemption? b As it is taught /b in a i baraita /i with regard to the verse: “And if a man purchases from the Levites, the house that was sold in the city of his possession shall go out during the Jubilee Year” (Leviticus 25:33). From the phrase b “that was sold…shall go out” I /b would b derive /b that any item sold by a Levite returns to him in the Jubilee Year, b even his slaves, movable property, and promissory notes. /b Therefore, b the verse states: “House…in the city of his possession,” /b which teaches that these items do not return to the Levite without redemption.,The i baraita /i continues: b What /b is the meaning when b the verse states: “That was sold”? /b The verse teaches that a house or field b that was sold /b by a Levite b leaves /b the possession of the buyer and enters the Levite’s possession b for free in the Jubilee Year, but the consecration /b of a Levite b does not leave for free in the Jubilee Year; rather, /b it leaves only b with redemption. /b ,The Gemara notes: b And /b Rav Huna, who says that a house in an unwalled courtyard that was consecrated and subsequently redeemed by another returns to the original owner in the Jubilee Year, b disagrees with Rabbi Oshaya. As Rabbi Oshaya says: All /b items b were included in /b the command: b And he will give the money and it will be assured to him /b (see Leviticus 27:19), i.e., one who redeems an item from the Temple treasury becomes its owner in all regards., b When the verse specified with regard to an ancestral field: “But the field, when it goes out in the Jubilee, shall be holy unto the Lord, /b as a field dedicated; his ancestral field shall be for the priest” (Leviticus 27:21), one derives that b it is /b only with regard to b a field that /b one can b redeem it and /b yet b it leaves /b the possession of the Temple treasury to enter the possession of b the priests /b in the Jubilee Year. b But /b with regard to b these /b houses in unwalled courtyards that were consecrated and redeemed by another, b they remain in their current state, /b i.e., in the possession of the one who redeemed them.,The Gemara asks: According to Rabbi Oshaya, b why do I /b need the phrase b “and they shall go out in the Jubilee”? Rav Pappa said: It is necessary only for /b the case of b one who sells a house among the houses of the /b unwalled b courtyards and the Jubilee /b Year b arrived in /b the b second year. /b The verse indicates that the house is nevertheless returned to the seller.,Rav Pappa elaborates: b To what will you compare /b this case? b If you compare /b this case b to /b one of the b houses of walled cities /b that was sold, then the house belongs b to the buyer in perpetuity /b at the end of the first year. And b if you compare it to /b the case of b an ancestral field /b that was sold, then b it requires completion /b of another year after the Jubilee Year, as taught in a i baraita /i cited earlier (29b): If the buyer consumed an ancestral field’s produce for one year before the Jubilee Year, he completes another year after the Jubilee Year. b For this /b reason b it was necessary /b for the verse to state: b “And they shall go out in the Jubilee,” /b to teach that in such a case the house of an unwalled courtyard returns to the possession of the original owner.,The Gemara notes: b It is taught /b in a i baraita /i b in accordance with /b the opinion b of Rav Huna, and /b this i baraita /i is b a conclusive refutation of /b the opinion of b Rabbi Oshaya: /b With regard to b one who consecrates a house among the houses of /b unwalled b courtyards, this /b individual b may redeem /b the house b immediately and he may redeem it always. /b If b another /b individual b redeemed it from the possession of the Temple /b treasury, and the b Jubilee /b Year b arrived and it was not redeemed /b by the original owner, the house b returns to the owner in the Jubilee /b Year. |
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| 74. Anon., Joseph And Aseneth, 16.12 Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 306 |
| 76. Anon., Apocryphon of Jeremiah, 10.12, 24.7 Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 238, 306 |
| 77. Anon., Letter of Aristeas, 137.11 Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 379 |
| 78. Anon., Derech Eretz Zutta, 6.3 Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 306 |
| 79. Victorinus, Commentary On Revelation, 11.3 Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 448 |
| 80. Anon., Pesiqta De Rav Kahana, 13.8, 13.12 Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 162 |
| 81. Anon., De Rebus Bellicis, 29.13 Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 306 |
| 82. Cyril of Alexandria, Exp. In Ps. P., None Tagged with subjects: •nan Found in books: nan nan nan |
| 84. Mart., Or., 61.13-61.15 Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 448 |
| 85. Nicephorus, Odes of Solomon, None Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 162 |
| 86. Nossis, Ap, 4.1127.20 Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 243 |
| 87. Plutarch, Polybius, 1.4.1 Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 243 |
| 88. Porphyry, De Superst., 56.357 Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 8 |
| 89. Prayer of Paul (V. 2) 419, Prayer of Paul (V. 2) 419, 25.4 Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 243 |
90. Septuagint, 4 Maccabees, 5.18, 5.36, 8.5, 10.13 Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 243 | 5.18. Even if, as you suppose, our law were not truly divine and we had wrongly held it to be divine, not even so would it be right for us to invalidate our reputation for piety. 5.36. You, O king, shall not stain the honorable mouth of my old age, nor my long life lived lawfully. 8.5. Young men, I admire each and every one of you in a kindly manner, and greatly respect the beauty and the number of such brothers. Not only do I advise you not to display the same madness as that of the old man who has just been tortured, but I also exhort you to yield to me and enjoy my friendship. 10.13. As for you, do not give way to the same insanity as your brothers, but obey the king and save yourself. |
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91. Anon., 4 Baruch, None Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 5, 32, 243, 306, 379 | 3.8. And Jeremiah said: Behold, Lord, now we know that you are delivering the city into the hands of its enemies, and they will take the people away to Babylon. What do you want me to do with the holy vessels of the temple service? 1.1. It came to pass, when the children of Israel were taken captive bythe king of the Chaldeans, that God spoke to Jeremiah saying: Jeremiah, my chosen one, arise and depart from this city, you and Baruch, since I am going to destroy it because of the multitude of the sins of those who dwell in it. |
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92. Strabo, Geography, 10.4.15, 13.1.41 Tagged with subjects: •short recension of 4 baruch Found in books: Allison (2018), 4 Baruch, 162 | 10.4.15. Since the poet speaks of Crete at one time as possessing a hundred cities, and also at another as possessing ninety cities, Ephorus says that the ten were founded later than the others, after the Trojan War, by the Dorians who accompanied Althaemenes the Argive; he adds that it was Odysseus, however, who called it Crete of the ninety cities. Now this statement is plausible, but others say that the ten cities were razed to the ground by the enemies of Idomeneus. However, in the first place, the poet does not say that Crete had one hundred cities at the time of the Trojan War, but rather in his own time (for he is speaking in his own person, although, if the statement was made by some person who was living at the time of the Trojan War, as is the case in the Odyssey, when Odysseus says of the ninety cities, then it would be well to interpret it accordingly). In the second place, if we should concede this, the next statement could not he maintained; for it is not likely that these cities were wiped out by the enemies of Idomeneus either during the expedition or after his return from Troy; for when the poet said,and all his companions Idomeneus brought to Crete, all who escaped from the war, and the sea robbed him of none, he would also have mentioned this disaster; for of course Odysseus could not have known of the obliteration of the cities, since he came in contact with no Greeks either during his wanderings or later. And he who accompanied Idomeneus on the expedition to Troy and returned safely home at the same time could not have known what occurred in the homeland of Idomeneus either during the expedition or the return from Troy, nor yet even after the return; for if Idomeneus escaped with all his companions, he returned home strong, and therefore his enemies were not likely to be strong enough to take ten cities away from him. Such, then, is my description of the country of the Cretans. 13.1.41. So the Ilians tell us, but Homer expressly states that the city was wiped out: The day shall come when sacred Ilios shall perish; and surely we have utterly destroyed the steep city of Priam, by means of counsels and persuasiveness; and in the tenth year the city of Priam was destroyed. And other such evidences of the same thing are set forth; for example, that the wooden image of Athena now to be seen stands upright, whereas Homer clearly indicates that it was sitting, for orders are given to put the robe upon Athena's knees Hom. Il. 6.(compare that never should there sit upon his knees a dear child). For it is better to interpret it in this way than, as some do, to interpret it as meaning to put the robe 'beside' her knees, comparing the words and she sits upon the hearth in the light of the fire, which they take to mean beside the hearth. For how could one conceive of the dedication of a robe beside the knees? Moreover, others, changing the accent on γούνασιν accenting it γουνάσιν, like θυιάσιν (in whichever of two ways they interpret it), talk on endlessly. . . There are to be seen many of the ancient wooden images of Athena in a sitting posture, as, for example, in Phocaea, Massalia, Rome, Chios, and several other places. Also the more recent writers agree that the city was wiped out, among whom is the orator Lycurgus, who, in mentioning the city of the Ilians, says: Who has not heard that once for all it was razed to the ground by the Greeks, and is uninhabited? |
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