The Ancient Mediterranean Religions Index Database

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135 results for "sixty-six"

1. Septuagint, 2 Kings, 7.2, 7.19, 13.25, 15.9, 19.1 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 231, 244, 245

2. Septuagint, Baruch, 1.3 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 240

3. Septuagint, Daniel, 3.6, 4.21, 4.25 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 328, 338

4. Septuagint, Ezekiel, 31.13, 32.4, 38.20 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 328

5. Septuagint, Genesis, 1.30, 2.19-2.20, 7.11, 8.2, 22.3, 35.7 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 231, 244, 245, 328

6. Septuagint, Job, 39.27 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 323

7. Septuagint, Tobit, 7.7, 8.10 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 231, 245

7.7. And he blessed him and exclaimed, "Son of that good and noble man!" When he heard that Tobit had lost his sight, he was stricken with grief and wept. 8.10. with the thought, "Perhaps he too will die."

8. Septuagint, Psalms, 49.11, 114.4 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 245, 328

9. Septuagint, 1 Kings, 21.31 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 328

10. Septuagint, Judges, 16.14, 19.16 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 227, 238

11. Septuagint, Proverbs, 3.11 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 230

12. Septuagint, Judges, 16.14, 19.16 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 227, 238

13. Hebrew Bible, Psalms, 81.6, 90.10, 115.9-115.11, 119.105, 137.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 225, 231, 240, 245

81.6. "עֵדוּת בִּיהוֹסֵף שָׂמוֹ בְּצֵאתוֹ עַל־אֶרֶץ מִצְרָיִם שְׂפַת לֹא־יָדַעְתִּי אֶשְׁמָע׃", 115.9. "יִשְׂרָאֵל בְּטַח בַּיהוָה עֶזְרָם וּמָגִנָּם הוּא׃", 115.11. "יִרְאֵי יְהוָה בִּטְחוּ בַיהוָה עֶזְרָם וּמָגִנָּם הוּא׃", 119.105. "נֵר־לְרַגְלִי דְבָרֶךָ וְאוֹר לִנְתִיבָתִי׃", 137.1. "עַל נַהֲרוֹת בָּבֶל שָׁם יָשַׁבְנוּ גַּם־בָּכִינוּ בְּזָכְרֵנוּ אֶת־צִיּוֹן׃",

81.6. "He appointed it in Joseph for a testimony, when He went forth against the land of Egypt. The speech of one that I knew not did I hear:", 90.10. "The days of our years are threescore years and ten, Or even by reason of strength fourscore years; Yet is their pride but travail and vanity; For it is speedily gone, and we fly away.", 115.9. "O Israel, trust thou in the LORD! He is their help and their shield!", 115.10. "O house of Aaron, trust ye in the LORD! He is their help and their shield!", 115.11. "Ye that fear the LORD, trust in the LORD! He is their help and their shield.", 119.105. "NUN. Thy word is a lamp unto my feet, And a light unto my path.", 137.1. "By the rivers of Babylon, There we sat down, yea, we wept, When we remembered Zion.",

14. Hebrew Bible, Numbers, 23.3-23.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 245

23.3. "וַיַּעַשׂ בָּלָק כַּאֲשֶׁר אָמַר בִּלְעָם וַיַּעַל פָּר וָאַיִל בַּמִּזְבֵּחַ׃", 23.3. "וַיֹּאמֶר בִּלְעָם לְבָלָק הִתְיַצֵּב עַל־עֹלָתֶךָ וְאֵלְכָה אוּלַי יִקָּרֵה יְהוָה לִקְרָאתִי וּדְבַר מַה־יַּרְאֵנִי וְהִגַּדְתִּי לָךְ וַיֵּלֶךְ שֶׁפִי׃", 23.4. "וַיִּקָּר אֱלֹהִים אֶל־בִּלְעָם וַיֹּאמֶר אֵלָיו אֶת־שִׁבְעַת הַמִּזְבְּחֹת עָרַכְתִּי וָאַעַל פָּר וָאַיִל בַּמִּזְבֵּחַ׃",

23.3. "And Balaam said unto Balak: ‘Stand by thy burnt-offering, and I will go; peradventure the LORD will come to meet me; and whatsoever He showeth me I will tell thee.’ And he went to a bare height.", 23.4. "And God met Balaam; and he said unto Him: ‘I have prepared the seven altars, and I have offered up a bullock and a ram on every altar.’",

15. Hebrew Bible, Malachi, 3.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 244

3.10. "Bring ye the whole tithe into the store-house, that there may be food in My house, and try Me now herewith, Saith the LORD of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall be more than sufficiency. .",

16. Hebrew Bible, Job, 14.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 227

14.12. "וְאִישׁ שָׁכַב וְלֹא־יָקוּם עַד־בִּלְתִּי שָׁמַיִם לֹא יָקִיצוּ וְלֹא־יֵעֹרוּ מִשְּׁנָתָם׃",

14.12. "So man lieth down and riseth not; Till the heavens be no more, they shall not awake, Nor be roused out of their sleep.",

17. Hebrew Bible, Leviticus, 12.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 226

12.5. "וְאִם־נְקֵבָה תֵלֵד וְטָמְאָה שְׁבֻעַיִם כְּנִדָּתָהּ וְשִׁשִּׁים יוֹם וְשֵׁשֶׁת יָמִים תֵּשֵׁב עַל־דְּמֵי טָהֳרָה׃",

12.5. "But if she bear a maid-child, then she shall be unclean two weeks, as in her impurity; and she shall continue in the blood of purification threescore and six days.",

18. Hebrew Bible, Genesis, 22.19, 24.10, 25.29, 27.1-27.2, 27.13, 28.16, 30.16, 41.9, 43.8, 43.29 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 227, 231, 238, 240, 245, 248

22.19. "וַיָּשָׁב אַבְרָהָם אֶל־נְעָרָיו וַיָּקֻמוּ וַיֵּלְכוּ יַחְדָּו אֶל־בְּאֵר שָׁבַע וַיֵּשֶׁב אַבְרָהָם בִּבְאֵר שָׁבַע׃", 25.29. "וַיָּזֶד יַעֲקֹב נָזִיד וַיָּבֹא עֵשָׂו מִן־הַשָּׂדֶה וְהוּא עָיֵף׃", 27.1. "וְהֵבֵאתָ לְאָבִיךָ וְאָכָל בַּעֲבֻר אֲשֶׁר יְבָרֶכְךָ לִפְנֵי מוֹתוֹ׃", 27.1. "וַיְהִי כִּי־זָקֵן יִצְחָק וַתִּכְהֶיןָ עֵינָיו מֵרְאֹת וַיִּקְרָא אֶת־עֵשָׂו בְּנוֹ הַגָּדֹל וַיֹּאמֶר אֵלָיו בְּנִי וַיֹּאמֶר אֵלָיו הִנֵּנִי׃", 27.2. "וַיֹּאמֶר יִצְחָק אֶל־בְּנוֹ מַה־זֶּה מִהַרְתָּ לִמְצֹא בְּנִי וַיֹּאמֶר כִּי הִקְרָה יְהוָה אֱלֹהֶיךָ לְפָנָי׃", 27.2. "וַיֹּאמֶר הִנֵּה־נָא זָקַנְתִּי לֹא יָדַעְתִּי יוֹם מוֹתִי׃", 27.13. "וַתֹּאמֶר לוֹ אִמּוֹ עָלַי קִלְלָתְךָ בְּנִי אַךְ שְׁמַע בְּקֹלִי וְלֵךְ קַח־לִי׃", 28.16. "וַיִּיקַץ יַעֲקֹב מִשְּׁנָתוֹ וַיֹּאמֶר אָכֵן יֵשׁ יְהוָה בַּמָּקוֹם הַזֶּה וְאָנֹכִי לֹא יָדָעְתִּי׃", 30.16. "וַיָּבֹא יַעֲקֹב מִן־הַשָּׂדֶה בָּעֶרֶב וַתֵּצֵא לֵאָה לִקְרָאתוֹ וַתֹּאמֶר אֵלַי תָּבוֹא כִּי שָׂכֹר שְׂכַרְתִּיךָ בְּדוּדָאֵי בְּנִי וַיִּשְׁכַּב עִמָּהּ בַּלַּיְלָה הוּא׃", 41.9. "וַיְדַבֵּר שַׂר הַמַּשְׁקִים אֶת־פַּרְעֹה לֵאמֹר אֶת־חֲטָאַי אֲנִי מַזְכִּיר הַיּוֹם׃", 43.8. "וַיֹּאמֶר יְהוּדָה אֶל־יִשְׂרָאֵל אָבִיו שִׁלְחָה הַנַּעַר אִתִּי וְנָקוּמָה וְנֵלֵכָה וְנִחְיֶה וְלֹא נָמוּת גַּם־אֲנַחְנוּ גַם־אַתָּה גַּם־טַפֵּנוּ׃", 43.29. "וַיִּשָּׂא עֵינָיו וַיַּרְא אֶת־בִּנְיָמִין אָחִיו בֶּן־אִמּוֹ וַיֹּאמֶר הֲזֶה אֲחִיכֶם הַקָּטֹן אֲשֶׁר אֲמַרְתֶּם אֵלָי וַיֹּאמַר אֱלֹהִים יָחְנְךָ בְּנִי׃",

22.19. "So Abraham returned unto his young men, and they rose up and went together to Beer- sheba; and Abraham dwelt at Beer-sheba.", 24.10. "And the servant took ten camels, of the camels of his master, and departed; having all goodly things of his master’s in his hand; and he arose, and went to Aram-naharaim, unto the city of Nahor.", 25.29. "And Jacob sod pottage; and Esau came in from the field, and he was faint.", 27.1. "And it came to pass, that when Isaac was old, and his eyes were dim, so that he could not see, he called Esau his elder son, and said unto him: ‘My son’; and he said unto him: ‘Here am I.’", 27.2. "And he said: ‘Behold now, I am old, I know not the day of my death.", 27.13. "And his mother said unto him: ‘Upon me be thy curse, my son; only hearken to my voice, and go fetch me them.’", 28.16. "And Jacob awaked out of his sleep, and he said: ‘Surely the LORD is in this place; and I knew it not.’", 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.", 41.9. "Then spoke the chief butler unto Pharaoh, saying: ‘I make mention of my faults this day:", 43.8. "And Judah said unto Israel his father: ‘Send the lad with me, and we will arise and go, that we may live, and not die, both we, and thou, and also our little ones.", 43.29. "And he lifted up his eyes, and saw Benjamin his brother, his mother’s son, and said: ‘Is this your youngest brother of whom ye spoke unto me?’ And he said: ‘God be gracious unto thee, my son.’",

19. Hebrew Bible, Deuteronomy, 21.22 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 338

21.22. "וְכִי־יִהְיֶה בְאִישׁ חֵטְא מִשְׁפַּט־מָוֶת וְהוּמָת וְתָלִיתָ אֹתוֹ עַל־עֵץ׃",

21.22. "And if a man have committed a sin worthy of death, and he be put to death, and thou hang him on a tree;",

20. Hebrew Bible, Exodus, 33.14 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 252

33.14. "וַיֹּאמַר פָּנַי יֵלֵכוּ וַהֲנִחֹתִי לָךְ׃",

33.14. "And He said: ‘My presence shall go with thee, and I will give thee rest.’",

21. Septuagint, Isaiah, 18.6, 26.19 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 323, 328

22. Septuagint, Jeremiah, 4.25, 20.1-20.3 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 244, 328

23. Hebrew Bible, Jeremiah, 24.1-24.7, 25.11-25.12, 31.2, 39.15-39.18, 43.6, 43.8, 43.10, 43.13-43.15, 45.1-45.5, 51.50 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 13, 222, 225, 230, 240, 338

24.1. "וְשִׁלַּחְתִּי בָם אֶת־הַחֶרֶב אֶת־הָרָעָב וְאֶת־הַדָּבֶר עַד־תֻּמָּם מֵעַל הָאֲדָמָה אֲשֶׁר־נָתַתִּי לָהֶם וְלַאֲבוֹתֵיהֶם׃", 24.1. "הִרְאַנִי יְהוָה וְהִנֵּה שְׁנֵי דּוּדָאֵי תְאֵנִים מוּעָדִים לִפְנֵי הֵיכַל יְהוָה אַחֲרֵי הַגְלוֹת נְבוּכַדְרֶאצַּר מֶלֶךְ־בָּבֶל אֶת־יְכָנְיָהוּ בֶן־יְהוֹיָקִים מֶלֶךְ־יְהוּדָה וְאֶת־שָׂרֵי יְהוּדָה וְאֶת־הֶחָרָשׁ וְאֶת־הַמַּסְגֵּר מִירוּשָׁלִַם וַיְבִאֵם בָּבֶל׃", 24.2. "הַדּוּד אֶחָד תְּאֵנִים טֹבוֹת מְאֹד כִּתְאֵנֵי הַבַּכֻּרוֹת וְהַדּוּד אֶחָד תְּאֵנִים רָעוֹת מְאֹד אֲשֶׁר לֹא־תֵאָכַלְנָה מֵרֹעַ׃", 24.3. "וַיֹּאמֶר יְהוָה אֵלַי מָה־אַתָּה רֹאֶה יִרְמְיָהוּ וָאֹמַר תְּאֵנִים הַתְּאֵנִים הַטֹּבוֹת טֹבוֹת מְאֹד וְהָרָעוֹת רָעוֹת מְאֹד אֲשֶׁר לֹא־תֵאָכַלְנָה מֵרֹעַ׃", 24.4. "וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃", 24.5. "כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל כַּתְּאֵנִים הַטֹּבוֹת הָאֵלֶּה כֵּן־אַכִּיר אֶת־גָּלוּת יְהוּדָה אֲשֶׁר שִׁלַּחְתִּי מִן־הַמָּקוֹם הַזֶּה אֶרֶץ כַּשְׂדִּים לְטוֹבָה׃", 24.6. "וְשַׂמְתִּי עֵינִי עֲלֵיהֶם לְטוֹבָה וַהֲשִׁבֹתִים עַל־הָאָרֶץ הַזֹּאת וּבְנִיתִים וְלֹא אֶהֱרֹס וּנְטַעְתִּים וְלֹא אֶתּוֹשׁ׃", 24.7. "וְנָתַתִּי לָהֶם לֵב לָדַעַת אֹתִי כִּי אֲנִי יְהוָה וְהָיוּ־לִי לְעָם וְאָנֹכִי אֶהְיֶה לָהֶם לֵאלֹהִים כִּי־יָשֻׁבוּ אֵלַי בְּכָל־לִבָּם׃", 25.11. "וְהָיְתָה כָּל־הָאָרֶץ הַזֹּאת לְחָרְבָּה לְשַׁמָּה וְעָבְדוּ הַגּוֹיִם הָאֵלֶּה אֶת־מֶלֶךְ בָּבֶל שִׁבְעִים שָׁנָה׃", 25.12. "וְהָיָה כִמְלֹאות שִׁבְעִים שָׁנָה אֶפְקֹד עַל־מֶלֶךְ־בָּבֶל וְעַל־הַגּוֹי הַהוּא נְאֻם־יְהוָה אֶת־עֲוֺנָם וְעַל־אֶרֶץ כַּשְׂדִּים וְשַׂמְתִּי אֹתוֹ לְשִׁמְמוֹת עוֹלָם׃", 31.2. "כֹּה אָמַר יְהוָה מָצָא חֵן בַּמִּדְבָּר עַם שְׂרִידֵי חָרֶב הָלוֹךְ לְהַרְגִּיעוֹ יִשְׂרָאֵל׃", 31.2. "הֲבֵן יַקִּיר לִי אֶפְרַיִם אִם יֶלֶד שַׁעֲשֻׁעִים כִּי־מִדֵּי דַבְּרִי בּוֹ זָכֹר אֶזְכְּרֶנּוּ עוֹד עַל־כֵּן הָמוּ מֵעַי לוֹ רַחֵם אֲ‍רַחֲמֶנּוּ נְאֻם־יְהוָה׃", 39.15. "וְאֶל־יִרְמְיָהוּ הָיָה דְבַר־יְהוָה בִּהְיֹתוֹ עָצוּר בַּחֲצַר הַמַּטָּרָה לֵאמֹר׃", 39.16. "הָלוֹךְ וְאָמַרְתָּ לְעֶבֶד־מֶלֶךְ הַכּוּשִׁי לֵאמֹר כֹּה־אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל הִנְנִי מבי [מֵבִיא] אֶת־דְּבָרַי אֶל־הָעִיר הַזֹּאת לְרָעָה וְלֹא לְטוֹבָה וְהָיוּ לְפָנֶיךָ בַּיּוֹם הַהוּא׃", 39.17. "וְהִצַּלְתִּיךָ בַיּוֹם־הַהוּא נְאֻם־יְהוָה וְלֹא תִנָּתֵן בְּיַד הָאֲנָשִׁים אֲשֶׁר־אַתָּה יָגוֹר מִפְּנֵיהֶם׃", 39.18. "כִּי מַלֵּט אֲמַלֶּטְךָ וּבַחֶרֶב לֹא תִפֹּל וְהָיְתָה לְךָ נַפְשְׁךָ לְשָׁלָל כִּי־בָטַחְתָּ בִּי נְאֻם־יְהוָה׃", 43.6. "אֶת־הַגְּבָרִים וְאֶת־הַנָּשִׁים וְאֶת־הַטַּף וְאֶת־בְּנוֹת הַמֶּלֶךְ וְאֵת כָּל־הַנֶּפֶשׁ אֲשֶׁר הִנִּיחַ נְבוּזַרְאֲדָן רַב־טַבָּחִים אֶת־גְּדַלְיָהוּ בֶּן־אֲחִיקָם בֶּן־שָׁפָן וְאֵת יִרְמְיָהוּ הַנָּבִיא וְאֶת־בָּרוּךְ בֶּן־נֵרִיָּהוּ׃", 43.8. "וַיְהִי דְבַר־יְהוָה אֶל־יִרְמְיָהוּ בְּתַחְפַּנְחֵס לֵאמֹר׃", 43.13. "וְשִׁבַּר אֶת־מַצְּבוֹת בֵּית שֶׁמֶשׁ אֲשֶׁר בְּאֶרֶץ מִצְרָיִם וְאֶת־בָּתֵּי אֱלֹהֵי־מִצְרַיִם יִשְׂרֹף בָּאֵשׁ׃", 45.1. "הַדָּבָר אֲשֶׁר דִּבֶּר יִרְמְיָהוּ הַנָּבִיא אֶל־בָּרוּךְ בֶּן־נֵרִיָּה בְּכָתְבוֹ אֶת־הַדְּבָרִים הָאֵלֶּה עַל־סֵפֶר מִפִּי יִרְמְיָהוּ בַּשָּׁנָה הָרְבִעִית לִיהוֹיָקִים בֶּן־יֹאשִׁיָּהוּ מֶלֶךְ יְהוּדָה לֵאמֹר׃", 45.2. "כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל עָלֶיךָ בָּרוּךְ׃", 45.3. "אָמַרְתָּ אוֹי־נָא לִי כִּי־יָסַף יְהוָה יָגוֹן עַל־מַכְאֹבִי יָגַעְתִּי בְּאַנְחָתִי וּמְנוּחָה לֹא מָצָאתִי׃", 45.4. "כֹּה תֹּאמַר אֵלָיו כֹּה אָמַר יְהוָה הִנֵּה אֲשֶׁר־בָּנִיתִי אֲנִי הֹרֵס וְאֵת אֲשֶׁר־נָטַעְתִּי אֲנִי נֹתֵשׁ וְאֶת־כָּל־הָאָרֶץ הִיא׃", 45.5. "וְאַתָּה תְּבַקֶּשׁ־לְךָ גְדֹלוֹת אַל־תְּבַקֵּשׁ כִּי הִנְנִי מֵבִיא רָעָה עַל־כָּל־בָּשָׂר נְאֻם־יְהוָה וְנָתַתִּי לְךָ אֶת־נַפְשְׁךָ לְשָׁלָל עַל כָּל־הַמְּקֹמוֹת אֲשֶׁר תֵּלֶךְ־שָׁם׃",

24.1. "The LORD showed me, and behold two baskets of figs set before the temple of the LORD; after that Nebuchadrezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim, king of Judah, and the princes of Judah, with the craftsmen and smiths, from Jerusalem, and had brought them to Babylon.", 24.2. "One basket had very good figs, like the figs that are first-ripe; and the other basket had very bad figs, which could not be eaten, they were so bad.", 24.3. "Then said the LORD unto me: ‘What seest thou, Jeremiah?’ And I said: ‘Figs; the good figs, very good; and the bad, very bad, that cannot be eaten, they are so bad.’", 24.4. "And the word of the LORD came unto me, saying:", 24.5. "’Thus saith the LORD, the God of Israel: Like these good figs, so will I regard the captives of Judah, whom I have sent out of this place into the land of the Chaldeans, for good.", 24.6. "And I will set Mine eyes upon them for good, and I will bring them back to this land; and I will build them, and not pull them down; and I will plant them, and not pluck them up.", 24.7. "And I will give them a heart to know Me, that I am the LORD; and they shall be My people, and I will be their God; for they shall return unto Me with their whole heart.", 25.11. "And this whole land shall be a desolation, and a waste; and these nations shall serve the king of Babylon seventy years.", 25.12. "And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the LORD, for their iniquity, and the land of the Chaldeans; and I will make it perpetual desolations.", 31.2. " Thus saith the LORD: The people that were left of the sword Have found grace in the wilderness, Even Israel, when I go to cause him to rest.", 39.15. "Now the word of the LORD came unto Jeremiah, while he was shut up in the court of the guard, saying:", 39.16. "’Go, and speak to Ebed-melech the Ethiopian, saying: Thus saith the LORD of hosts, the God of Israel: Behold, I will bring My words upon this city for evil, and not for good; and they shall be accomplished before thee in that day.", 39.17. "But I will deliver thee in that day, saith the LORD; and thou shalt not be given into the hand of the men of whom thou art afraid.", 39.18. "For I will surely deliver thee, and thou shalt not fall by the sword, but thy life shall be for a prey unto thee; because thou hast put thy trust in Me, saith the LORD.’", 43.6. "the men, and the women, and the children, and the king’s daughters, and every person that Nebuzaradan the captain of the guard had left with Gedaliah the son of Ahikam, the son of Shaphan, and Jeremiah the prophet, and Baruch the son of Neriah;", 43.8. "Then came the word of the LORD unto Jeremiah in Tahpanhes, saying:", 43.10. "and say unto them: Thus saith the LORD of hosts, the God of Israel: Behold, I will send and take Nebuchadrezzar the king of Babylon, My servant, and will set his throne upon these stones that I have hid; and he shall spread his royal pavilion over them.", 43.13. "He shall also break the pillars of Beth-shemesh, that is in the land of Egypt; and the houses of the gods of Egypt shall he burn with fire.’", 45.1. "The word that Jeremiah the prophet spoke unto Baruch the son of Neriah, when he wrote these words in a book at the mouth of Jeremiah, in the fourth year of Jehoiakim the son of Josiah, king of Judah, saying:", 45.2. "’Thus saith the LORD, the God of Israel, concerning thee, O Baruch: Thou didst say:", 45.3. "Woe is me now! For the LORD hath added sorrow to my pain; I am weary with my groaning, And I find no rest.", 45.4. "Thus shalt thou say unto him: Thus saith the LORD: Behold, that which I have built will I break down, And that which I have planted I will pluck up; And this in the whole land.", 45.5. "And seekest thou great things for thyself? Seek them not; for, behold, I will bring evil upon all flesh, saith the LORD; but thy life will I give unto thee for a prey in all places whither thou goest.’", 51.50. "Ye that have escaped the sword, Go ye, stand not still; Remember the LORD from afar, And let Jerusalem come into your mind.",

24. Hebrew Bible, Joshua, 18.8 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 231

18.8. "וַיָּקֻמוּ הָאֲנָשִׁים וַיֵּלֵכוּ וַיְצַו יְהוֹשֻׁעַ אֶת־הַהֹלְכִים לִכְתֹּב אֶת־הָאָרֶץ לֵאמֹר לְכוּ וְהִתְהַלְּכוּ בָאָרֶץ וְכִתְבוּ אוֹתָהּ וְשׁוּבוּ אֵלַי וּפֹה אַשְׁלִיךְ לָכֶם גּוֹרָל לִפְנֵי יְהוָה בְּשִׁלֹה׃",

18.8. "And the men arose, and went; and Joshua charged them that went to describe the land, saying: ‘Go and walk through the land, and describe it, and come back to me, and I will cast lots for you here before the LORD in Shiloh.’",

25. Hebrew Bible, Judges, 6 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 267

26. Hebrew Bible, 2 Kings, 7.2, 7.19 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 244

7.2. "וַיַּעַן הַשָּׁלִישׁ אֲשֶׁר־לַמֶּלֶךְ נִשְׁעָן עַל־יָדוֹ אֶת־אִישׁ הָאֱלֹהִים וַיֹּאמַר הִנֵּה יְהוָה עֹשֶׂה אֲרֻבּוֹת בַּשָּׁמַיִם הֲיִהְיֶה הַדָּבָר הַזֶּה וַיֹּאמֶר הִנְּכָה רֹאֶה בְּעֵינֶיךָ וּמִשָּׁם לֹא תֹאכֵל׃", 7.2. "וַיְהִי־לוֹ כֵּן וַיִּרְמְסוּ אֹתוֹ הָעָם בַּשַּׁעַר וַיָּמֹת׃", 7.19. "וַיַּעַן הַשָּׁלִישׁ אֶת־אִישׁ הָאֱלֹהִים וַיֹּאמַר וְהִנֵּה יְהוָה עֹשֶׂה אֲרֻבּוֹת בַּשָּׁמַיִם הֲיִהְיֶה כַּדָּבָר הַזֶּה וַיֹּאמֶר הִנְּךָ רֹאֶה בְּעֵינֶיךָ וּמִשָּׁם לֹא תֹאכֵל׃",

7.2. "Then the captain on whose hand the king leaned answered the man of God, and said: ‘Behold, if the LORD should make windows in heaven, might this thing be?’ And he said: ‘Behold, thou shalt see it with thine eyes, but shalt not eat thereof.’", 7.19. "and that captain answered the man of God, and said: ‘Now, behold, if the LORD should make windows in heaven, might such a thing be?’ and he said: ‘Behold, thou shalt see it with thine eyes, but shalt not eat thereof’;",

27. Hebrew Bible, Ezekiel, 31.6 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 328

31.6. "בִּסְעַפֹּתָיו קִנְנוּ כָּל־עוֹף הַשָּׁמַיִם וְתַחַת פֹּארֹתָיו יָלְדוּ כֹּל חַיַּת הַשָּׂדֶה וּבְצִלּוֹ יֵשְׁבוּ כֹּל גּוֹיִם רַבִּים׃",

31.6. "All the fowls of heaven made Their nests in its boughs, And all the beasts of the field did bring forth their young Under its branches, And under its shadow dwelt All great nations.",

28. Hebrew Bible, Zechariah, 1.8-1.17, 4.1, 7.5 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 225, 227, 267

1.8. "רָאִיתִי הַלַּיְלָה וְהִנֵּה־אִישׁ רֹכֵב עַל־סוּס אָדֹם וְהוּא עֹמֵד בֵּין הַהֲדַסִּים אֲשֶׁר בַּמְּצֻלָה וְאַחֲרָיו סוּסִים אֲדֻמִּים שְׂרֻקִּים וּלְבָנִים׃", 1.9. "וָאֹמַר מָה־אֵלֶּה אֲדֹנִי וַיֹּאמֶר אֵלַי הַמַּלְאָךְ הַדֹּבֵר בִּי אֲנִי אַרְאֶךָּ מָה־הֵמָּה אֵלֶּה׃", 1.11. "וַיַּעֲנוּ אֶת־מַלְאַךְ יְהוָה הָעֹמֵד בֵּין הַהֲדַסִּים וַיֹּאמְרוּ הִתְהַלַּכְנוּ בָאָרֶץ וְהִנֵּה כָל־הָאָרֶץ יֹשֶׁבֶת וְשֹׁקָטֶת׃", 1.12. "וַיַּעַן מַלְאַךְ־יְהוָה וַיֹּאמַר יְהוָה צְבָאוֹת עַד־מָתַי אַתָּה לֹא־תְרַחֵם אֶת־יְרוּשָׁלִַם וְאֵת עָרֵי יְהוּדָה אֲשֶׁר זָעַמְתָּה זֶה שִׁבְעִים שָׁנָה׃", 1.13. "וַיַּעַן יְהוָה אֶת־הַמַּלְאָךְ הַדֹּבֵר בִּי דְּבָרִים טוֹבִים דְּבָרִים נִחֻמִים׃", 1.14. "וַיֹּאמֶר אֵלַי הַמַּלְאָךְ הַדֹּבֵר בִּי קְרָא לֵאמֹר כֹּה אָמַר יְהוָה צְבָאוֹת קִנֵּאתִי לִירוּשָׁלִַם וּלְצִיּוֹן קִנְאָה גְדוֹלָה׃", 1.15. "וְקֶצֶף גָּדוֹל אֲנִי קֹצֵף עַל־הַגּוֹיִם הַשַּׁאֲנַנִּים אֲשֶׁר אֲנִי קָצַפְתִּי מְּעָט וְהֵמָּה עָזְרוּ לְרָעָה׃", 1.16. "לָכֵן כֹּה־אָמַר יְהוָה שַׁבְתִּי לִירוּשָׁלִַם בְּרַחֲמִים בֵּיתִי יִבָּנֶה בָּהּ נְאֻם יְהוָה צְבָאוֹת וקוה [וְקָו] יִנָּטֶה עַל־יְרוּשָׁלִָם׃", 1.17. "עוֹד קְרָא לֵאמֹר כֹּה אָמַר יְהוָה צְבָאוֹת עוֹד תְּפוּצֶינָה עָרַי מִטּוֹב וְנִחַם יְהוָה עוֹד אֶת־צִיּוֹן וּבָחַר עוֹד בִּירוּשָׁלִָם׃", 4.1. "כִּי מִי בַז לְיוֹם קְטַנּוֹת וְשָׂמְחוּ וְרָאוּ אֶת־הָאֶבֶן הַבְּדִיל בְּיַד זְרֻבָּבֶל שִׁבְעָה־אֵלֶּה עֵינֵי יְהוָה הֵמָּה מְשׁוֹטְטִים בְּכָל־הָאָרֶץ׃", 4.1. "וַיָּשָׁב הַמַּלְאָךְ הַדֹּבֵר בִּי וַיְעִירֵנִי כְּאִישׁ אֲשֶׁר־יֵעוֹר מִשְּׁנָתוֹ׃", 7.5. "אֱמֹר אֶל־כָּל־עַם הָאָרֶץ וְאֶל־הַכֹּהֲנִים לֵאמֹר כִּי־צַמְתֶּם וְסָפוֹד בַּחֲמִישִׁי וּבַשְּׁבִיעִי וְזֶה שִׁבְעִים שָׁנָה הֲצוֹם צַמְתֻּנִי אָנִי׃",

1.8. "I saw in the night, and behold a man riding upon a red horse, and he stood among the myrtle-trees that were in the bottom; and behind him there were horses, red, sorrel, and white.", 1.9. "Then said I: ‘O my lord, what are these?’ And the angel that spoke with me said unto me: ‘I will show thee what these are.’", 1.10. "And the man that stood among the myrtle-trees answered and said: ‘These are they whom the LORD hath sent to walk to and fro through the earth.’", 1.11. "And they answered the angel of the LORD that stood among the myrtle-trees, and said: ‘We have walked to and fro through the earth, and, behold, all the earth sitteth still, and is at rest.’", 1.12. "Then the angel of the LORD spoke and said: ‘O LORD of hosts, how long wilt Thou not have compassion on Jerusalem and on the cities of Judah, against which Thou hast had indignation these threescore and ten years?", 1.13. "And the LORD answered the angel that spoke with me with good words, even comforting words—", 1.14. "so the angel that spoke with me said unto me: ‘Proclaim thou, saying: Thus saith the LORD of hosts: I am jealous for Jerusalem and for Zion with a great jealousy;", 1.15. "and I am very sore displeased with the nations that are at ease; for I was but a little displeased, and they helped for evil.", 1.16. "Therefore thus saith the LORD: I return to Jerusalem with compassions: My house shall be built in it, saith the LORD of hosts, and a line shall be stretched forth over Jerusalem.", 1.17. "Again, proclaim, saying: Thus saith the LORD of hosts: My cities shall again overflow with prosperity; and the LORD shall yet comfort Zion, and shall yet choose Jerusalem.’", 4.1. "And the angel that spoke with me returned, and waked me, as a man that is wakened out of his sleep.", 7.5. "’Speak unto all the people of the land, and to the priests, saying: When ye fasted and mourned in the fifth and in the seventh month, even these seventy years, did ye at all fast unto Me, even to Me?",

29. Xenophon, The Education of Cyrus, 5.2.1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 231

5.2.1. πρῲ δʼ ἀναστάντες ἐπορεύοντο πρὸς Γωβρύαν, Κῦρος μὲν ἐφʼ ἵππου καὶ οἱ Περσῶν ἱππεῖς γεγενημένοι εἰς δισχιλίους· οἱ δὲ τὰ τούτων γέρρα καὶ τὰς κοπίδας ἔχοντες ἐπὶ τούτοις εἵποντο, ἴσοι ὄντες τὸν ἀριθμόν· καὶ ἡ ἄλλη δὲ στρατιὰ τεταγμένη ἐπορεύετο. ἕκαστον δʼ ἐκέλευσε τοῖς καινοῖς αὑτῶν θεράπουσιν εἰπεῖν ὅτι ὅστις ἂν αὐτῶν ἢ τῶν ὀπισθοφυλάκων φαίνηται ὄπισθεν ἢ τοῦ μετώπου πρόσθεν ἴῃ ἢ κατὰ τὰ πλάγια ἔξω τῶν ἐν τάξει ἰόντων ἁλίσκηται, κολασθήσεται.

5.2.1. Rising early the next morning they started— The Persian army visits Gobryas Cyrus , on horseback, with those of the Persians who had been transformed into cavalrymen, to the number of about two thousand—to visit Gobryas. And those who carried the horsemen’s shields and sabres followed behind them, to the same number; the rest of the army also proceeded in its proper divisions. He ordered the horsemen, each one, to inform their new squires that if any one of them should be seen behind the rear-guard or get in front of the van or be found on the flanks outside the line of march, he should be punished.

30. Hebrew Bible, Ezra, 6.15, 8.8-8.9, 8.19, 9.39, 9.42, 9.49 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 225, 240

6.15. "וְשֵׁיצִיא בַּיְתָה דְנָה עַד יוֹם תְּלָתָה לִירַח אֲדָר דִּי־הִיא שְׁנַת־שֵׁת לְמַלְכוּת דָּרְיָוֶשׁ מַלְכָּא׃", 8.8. "וּמִבְּנֵי שְׁפַטְיָה זְבַדְיָה בֶּן־מִיכָאֵל וְעִמּוֹ שְׁמֹנִים הַזְּכָרִים׃", 8.9. "מִבְּנֵי יוֹאָב עֹבַדְיָה בֶּן־יְחִיאֵל וְעִמּוֹ מָאתַיִם וּשְׁמֹנָה עָשָׂר הַזְּכָרִים׃", 8.19. "וְאֶת־חֲשַׁבְיָה וְאִתּוֹ יְשַׁעְיָה מִבְּנֵי מְרָרִי אֶחָיו וּבְנֵיהֶם עֶשְׂרִים׃",

6.15. "And this house was finished on the third day of the month Adar, which was in the sixth year of the reign of Darius the king.", 8.8. "And of the sons of Shephatiah, Zebadiah the son of Michael; and with him fourscore males.", 8.9. "of the sons of Joab, Obadiah the son of Jehiel; and with him two hundred and eighteen males.", 8.19. "and Hashabiah, and with him Jeshaiah of the sons of Merari, his brethren and their sons, twenty;",

31. Hebrew Bible, 2 Chronicles, 9.13, 36.20-36.21 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 225, 226

9.13. "וַיְהִי מִשְׁקַל הַזָּהָב אֲשֶׁר־בָּא לִשְׁלֹמֹה בְּשָׁנָה אֶחָת שֵׁשׁ מֵאוֹת וְשִׁשִּׁים וָשֵׁשׁ כִּכְּרֵי זָהָב׃", 36.21. "לְמַלֹּאות דְּבַר־יְהוָה בְּפִי יִרְמְיָהוּ עַד־רָצְתָה הָאָרֶץ אֶת־שַׁבְּתוֹתֶיהָ כָּל־יְמֵי הָשַּׁמָּה שָׁבָתָה לְמַלֹּאות שִׁבְעִים שָׁנָה׃",

9.13. "Now the weight of gold that came to Solomon in one year was six hundred and threescore and six talents of gold;", 36.20. "And them that had escaped from the sword carried he away to Babylon; and they were servants to him and his sons until the reign of the kingdom of Persia;", 36.21. "to fulfil the word of the LORD by the mouth of Jeremiah, until the land had been paid her sabbaths; for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years.",

32. Sophocles, Ajax, 70, 69 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 328

33. Herodotus, Histories, 7.194, 9.120 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 355

7.194. Fifteen of those ships had put to sea a long time after all the rest, and it chanced that they sighted the Greek ships off Artemisium. Supposing these to be their own fleet, the barbarians proceeded into the midst of their enemies. Their captain was the viceroy from Cyme in Aeolia, Sandoces son of Thamasius. This man, who was one of the king's judges, had once before been taken and crucified by Darius because he had given unjust judgment for a bribe. ,When Sandoces had been hung on the cross, Darius found on consideration that his good services to the royal house outweighed his offenses. The king then perceived that he had acted with more haste than wisdom and set Sandoces free. ,In this way he escaped from being put to death by Darius. Now that he was taken into the midst of the Greeks, however, he was not to escape a second time, for when the Greeks saw the Persians bearing down on them, they perceived their mistake and putting to sea, easily took them captive. 9.120. It is related by the people of the Chersonese that a marvellous thing happened one of those who guarded Artayctes. He was frying dried fish, and these as they lay over the fire began to leap and writhe as though they had just been caught. ,The rest gathered around, amazed at the sight, but when Artayctes saw this strange thing, he called the one who was frying the fish and said to him: “Athenian, do not be afraid of this portent, for it is not to you that it has been sent; it is to me that Protesilaus of Elaeus is trying to signify that although he is dead and dry, he has power given him by the god to take vengeance on me, the one who wronged him. ,Now therefore I offer a ransom, the sum of one hundred talents to the god for the treasure that I took from his temple. I will also pay to the Athenians two hundred talents for myself and my son, if they spare us.” ,But Xanthippus the general was unmoved by this promise, for the people of Elaeus desired that Artayctes should be put to death in revenge for Protesilaus, and the general himself was so inclined. So they carried Artayctes away to the headland where Xerxes had bridged the strait (or, by another story, to the hill above the town of Madytus), and there nailed him to boards and hanged him. As for his son, they stoned him to death before his father's eyes.

34. Septuagint, Tobit, 7.7, 8.10 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 231, 245

35. Anon., 1 Enoch, 6.7, 8.3-8.4, 69.1 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 267

6.7. and bound themselves by mutual imprecations upon it. And these are the names of their leaders: Samlazaz, their leader, Araklba, Rameel, Kokablel, Tamlel, Ramlel, Danel, Ezeqeel, Baraqijal, 8.3. were led astray, and became corrupt in all their ways. Semjaza taught enchantments, and root-cuttings, 'Armaros the resolving of enchantments, Baraqijal (taught) astrology, Kokabel the constellations, Ezeqeel the knowledge of the clouds, Araqiel the signs of the earth, Shamsiel the signs of the sun, and Sariel the course of the moon. And as men perished, they cried, and their cry went up to heaven . . . 69.1. And after this judgement they shall terrify and make them to tremble because they have shown this to those who dwell on the earth." 69.1. eternity and until this day. For men were not created for such a purpose, to give confirmation

36. Hebrew Bible, Daniel, 9.2 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 225

9.2. "בִּשְׁנַת אַחַת לְמָלְכוֹ אֲנִי דָּנִיֵּאל בִּינֹתִי בַּסְּפָרִים מִסְפַּר הַשָּׁנִים אֲשֶׁר הָיָה דְבַר־יְהוָה אֶל־יִרְמִיָה הַנָּבִיא לְמַלֹּאות לְחָרְבוֹת יְרוּשָׁלִַם שִׁבְעִים שָׁנָה׃", 9.2. "וְעוֹד אֲנִי מְדַבֵּר וּמִתְפַּלֵּל וּמִתְוַדֶּה חַטָּאתִי וְחַטַּאת עַמִּי יִשְׂרָאֵל וּמַפִּיל תְּחִנָּתִי לִפְנֵי יְהוָה אֱלֹהַי עַל הַר־קֹדֶשׁ אֱלֹהָי׃",

9.2. "in the first year of his reign I Daniel meditated in the books, over the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that He would accomplish for the desolations of Jerusalem seventy years.",

37. Polybius, Histories, 10.33.8 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 355

10.33.8. οὓς εἶχον ὀλίγον ἐξωτέρω διὰ μηχανημάτων ἀνημμένους, αἰφνίδιον καθῆκαν καὶ ἐπεβάλοντο, καὶ τούτους κατασχόντες πρὸ τοῦ τείχους ἀνεσκολόπισαν.

10.33.8. Suddenly letting down the portcullis which they had raised somewhat higher by mechanical means, they attacked the intruders and capturing them crucified them before the wall. VI. Affairs of Spain

38. Septuagint, 1 Maccabees, 16.5 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 231

16.5. Early in the morning they arose and marched into the plain, and behold, a large force of infantry and horsemen was coming to meet them; and a stream lay between them.

39. Septuagint, Wisdom of Solomon, 3.1, 4.7 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 252

3.1. But the souls of the righteous are in the hand of God,and no torment will ever touch them. 4.7. But the righteous man, though he die early, will be at rest.

40. Dead Sea Scrolls, Genesis Apocryphon, 19.17 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 227

41. Dead Sea Scrolls, Aramaic Levi, 6.28, 22.9, 51.27 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 227, 252

42. Dead Sea Scrolls, 4Q491, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 252

43. Dead Sea Scrolls, 4Q491, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 252

44. Anon., Testament of Dan, 6.4 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 17

6.4. For he knoweth that upon the day on which Israel shall repent, the kingdom of the enemy shall be brought to an end.

45. Anon., Testament of Job, 21.3 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 245

46. Anon., Testament of Moses, 1.18, 3.14 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 17, 227

47. Septuagint, 2 Maccabees, 5.16 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 248

5.16. He took the holy vessels with his polluted hands, and swept away with profane hands the votive offerings which other kings had made to enhance the glory and honor of the place.'

48. Anon., Testament of Simeon, 6.2-6.7 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 17

6.2. Now, if ye remove from you your envy and all stiff-neckedness, As a rose shall my bones flourish in Israel, And as a lily my flesh in Jacob, And my odour shall be as the odour of Libanus; And as cedars shall holy ones be multiplied from me forever, And their branches shall stretch afar off. 6.3. Then shall perish the seed of Canaan, And a remt shall not be unto Amalek, And all the Cappadocians shall perish, 6.4. And all the Hittites shall be utterly destroyed. Then shall fail the land of Ham, And all the people shall perish. Then shall all the earth rest from trouble, And all the world under heaven from war. 6.5. Then the Mighty One of Israel shall glorify Shem, For the Lord God shall appear on earth, 6.6. And Himself save men. Then shall all the spirits of deceit be given to be trodden under foot, And men shall rule over wicked spirits. 6.7. Then shall I arise in joy, And will bless the Most High because of his marvellous works, [Because God hath taken a body and eaten with men and saved men].

49. Anon., Testament of Judah, 23.5 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 17

50. Dionysius of Halycarnassus, Roman Antiquities, 10.56.1 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 222

10.56.1. The tribunes, having received this decree, went to the assembly and after reading it before the populace, bestowed much praise upon the senate and upon Appius, who had proposed it. And when the time came for the election of magistrates, the tribunes called an assembly and asked the consuls-elect to come and fulfil their promises to the populace; and they, appearing, resigned their magistracy.

51. Philo of Alexandria, That The Worse Attacks The Better, 121-122 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 252

52. Philo of Alexandria, On The Migration of Abraham, 30 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 252

30. and if you receive his inheritance, you will of necessity discard labour, for excessive abundance of things ready prepared, and of good things offered to your hand, will be the causes of cessation from toil. And the fountain from which good things are poured forth is the presence of the bounteous and beneficent God; on which account setting the seal to his loving kindness he says, "I will be with thee." VII.

53. Anon., Sibylline Oracles, 2.280-2.281, 5.420-5.423 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 225, 404

54. Philo of Alexandria, On The Confusion of Tongues, 23 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 244

23. of this great evil, that great deluge described by the lawgiver is an image; for the torrents from heaven continually pouring down cataracts of wickedness itself with impetuous violence, and springs from the ground (by which I mean the body) continually bursting up and pouring forth streams of every passion in great numbers and vast size, which, uniting an being mingled in the same stream with the other waters, are thrown into confusion, and overthrow the whole region of the soul which has received them with incessant eddies and whirlpools.

55. Diodorus Siculus, Historical Library, 17.46.4 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 355

17.46.4. The king sold the women and children into slavery and crucified all the men of military age. These were not less than two thousand. Although most of the non-combatants had been removed to Carthage, those who remained to become captives were found to be more than thirteen thousand.

56. Philo of Alexandria, On Flight And Finding, 192, 149 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 245

149. Nor does he, who is sent forth to search for that virtue which is invincible and embittered against the ridiculous pursuits of men, by name Tamar, find her. And this failure of his is strictly in accordance with nature; for we read in the scripture, "And Judah sent a kid in the hands of his shepherd, the Adullamite, to receive back his pledge from the woman, and he found her not: and he asked the men of the place, Where is the harlot who was in Ae by the wayside? and they said, There is no harlot in this place. And he returned back to Judah, and said unto him, I have not found her, and the men of the place say that there is no harlot there. And Judah said, Let her keep the things, only let me not be made a laughing-stock, I because I have sent the kid, and you because you have not found Her." Oh, the admirable trial! oh, the temptation becoming sacred things!

57. Nicolaus of Damascus, Fragments, None (1st cent. BCE - missingth cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 227

58. Josephus Flavius, Against Apion, 1.132, 1.187 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 225, 226

1.132. And when he was relating the acts of this king, he describes to us how he sent his son Nabuchodonosor against Egypt, and against our land, with a great army, upon his being informed that they had revolted from him; and how, by that means, he subdued them all, and set our temple that was at Jerusalem on fire; nay, and removed our people entirely out of their own country, and transferred them to Babylon; when it so happened that our city was desolate during the interval of seventy years, until the days of Cyrus king of Persia. 1.187. one of whom (Hecateus says) was Hezekiah, the high priest of the Jews; a man of about sixty-six years of age, and in great dignity among his own people. He was a very sensible man, and could speak very movingly, and was very skilful in the management of affairs, if any other man ever were so;

59. Mishnah, Bikkurim, 3.4-3.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 222

3.4. "הֶחָלִיל מַכֶּה לִפְנֵיהֶם עַד שֶׁמַּגִּיעִין לְהַר הַבָּיִת. הִגִּיעוּ לְהַר הַבַּיִת, אֲפִלּוּ אַגְרִיפַּס הַמֶּלֶךְ נוֹטֵל הַסַּל עַל כְּתֵפוֹ וְנִכְנָס, עַד שֶׁמַּגִּיעַ לָעֲזָרָה. הִגִּיעַ לָעֲזָרָה וְדִבְּרוּ הַלְוִיִּם בַּשִּׁיר, אֲרוֹמִמְךָ ה' כִּי דִלִּיתָנִי וְלֹא שִׂמַּחְתָּ אֹיְבַי לִי (תהלים ל): \n", 3.5. "הַגּוֹזָלוֹת שֶׁעַל גַּבֵּי הַסַּלִּים, הָיוּ עוֹלוֹת. וּמַה שֶּׁבְּיָדָם, נוֹתְנִים לַכֹּהֲנִים: \n",

3.4. "The flute would play before them, until they reached the Temple Mount. When they reached the Temple Mount even King Agrippas would take the basket and place it on his shoulder and walk as far as the Temple Court. When he got to the Temple Court, the Levites would sing the song: “I will extol You, O Lord, for You have raised me up, and You have not let my enemies rejoice over me” (Psalms 30:2).", 3.5. "The birds [tied to] the basket were [offered] as whole burnt-offerings, and those which they held in their hands they gave to the priests.",

60. New Testament, Luke, 1.26, 1.39, 4.42, 8.25, 15.18, 16.9, 17.19, 18.6, 22.39, 23.26, 23.39 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 231, 238, 244, 267, 328, 338, 355

1.26. Ἐν δὲ τῷ μηνὶ τῷ ἕκτῳ ἀπεστάλη ὁ ἄγγελος Γαβριὴλ ἀπὸ τοῦ θεοῦ εἰς πόλιν τῆς Γαλιλαίας ᾗ ὄνομα Ναζαρὲτ 1.39. Ἀναστᾶσα δὲ Μαριὰμ ἐν ταῖς ἡμέραις ταύταις ἐπορεύθη εἰς τὴν ὀρινὴν μετὰ σπουδῆς εἰς πόλιν Ἰούδα, 4.42. Γενομένης δὲ ἡμέρας ἐξελθὼν ἐπορεύθη εἰς ἔρημον τόπον· καὶ οἱ ὄχλοι ἐπεζήτουν αὐτόν, καὶ ἦλθον ἕως αὐτοῦ, καὶ κατεῖχον αὐτὸν τοῦ μὴ πορεύεσθαι ἀπʼ αὐτῶν. 8.25. εἶπεν δὲ αὐτοῖς Ποῦ ἡ πίστις ὑμῶν; φοβηθέντες δὲ ἐθαύμασαν, λέγοντες πρὸς ἀλλήλους Τίς ἄρα οὗτός ἐστιν ὅτι καὶ τοῖς ἀνέμοις ἐπιτάσσει καὶ τῷ ὕδατι, καὶ ὑπακούουσιν αὐτῷ; 15.18. ἀναστὰς πορεύσομαι πρὸς τὸν πατέρα μου καὶ ἐρῶ αὐτῷ Πάτερ, ἥμαρτον εἰς τὸν οὐρανὸν καὶ ἐνώπιόν σου, οὐκέτι εἰμὶ ἄξιος κληθῆναι υἱός σου· 16.9. Καὶ ἐγὼ ὑμῖν λέγω, ἑαυτοῖς ποιήσατε φίλους ἐκ τοῦ μαμωνᾶ τῆς ἀδικίας, ἵνα ὅταν ἐκλίπῃ δέξωνται ὑμᾶς εἰς τὰς αἰωνίους σκηνάς. 17.19. καὶ εἶπεν αὐτῷ Ἀναστὰς πορεύου· ἡ πίστις σου σέσωκέν σε. 18.6. Εἶπεν δὲ ὁ κύριος Ἀκούσατε τί ὁ κριτὴς τῆς ἀδικίας λέγει· 22.39. Καὶ ἐξελθὼν ἐπορεύθη κατὰ τὸ ἔθος εἰς τὸ Ὄρος τῶν Ἐλαιῶν· ἠκολούθησαν δὲ αὐτῷ [καὶ] οἱ μαθηταί. 23.26. Καὶ ὡς ἀπήγαγον αὐτόν, ἐπιλαβόμενοι Σίμωνά τινα Κυρηναῖον ἐρχόμενον ἀπʼ ἀγροῦ ἐπέθηκαν αὐτῷ τὸν σταυρὸν φέρειν ὄπισθεν τοῦ Ἰησοῦ. 23.39. Εἷς δὲ τῶν κρεμασθέντων κακούργων ἐβλασφήμει αὐτόν Οὐχὶ σὺ εἶ ὁ χριστός; σῶσον σεαυτὸν καὶ ἡμᾶς.

1.26. Now in the sixth month, the angel Gabriel was sent from God to a city of Galilee, named Nazareth, 1.39. Mary arose in those days and went into the hill country with haste, into a city of Judah, 4.42. When it was day, he departed and went into an uninhabited place, and the multitudes looked for him, and came to him, and held on to him, so that he wouldn't go away from them. 8.25. He said to them, "Where is your faith?" Being afraid they marveled, saying one to another, "Who is this, then, that he commands even the winds and the water, and they obey him?" 15.18. I will get up and go to my father, and will tell him, "Father, I have sinned against heaven, and in your sight. 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. 17.19. Then he said to him, "Get up, and go your way. Your faith has healed you." 18.6. The Lord said, "Listen to what the unrighteous judge says. 22.39. He came out, and went, as his custom was, to the Mount of Olives. His disciples also followed him. 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. 23.39. One of the criminals who was hanged insulted him, saying, "If you are the Christ, save yourself and us!"

61. Appian, Civil Wars, 1.119.553, 1.120.159, 1.120.559, 2.90.377, 3.3.9, 4.29.126 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 355

62. Plutarch, Julius Caesar, 2.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 355

2.2. ἡμέραις δὲ τεσσαράκοντα δυεῖν δεούσαις, ὥσπερ οὐ φρουρούμενος, ἀλλὰ δορυφορούμενος ὑπʼ αὐτῶν, ἐπὶ πολλῆς ἀδείας συνέπαιζε καὶ συνεγυμνάζετο. καὶ ποιήματα γράφων καὶ λόγους τινὰς ἀκροαταῖς ἐκείνοις ἐχρῆτο, καὶ τοὺς μὴ θαυμάζοντας ἄντικρυς ἀπαιδεύτους καὶ βαρβάρους ἀπεκάλει, καὶ σὺν γέλωτι πολλάκις ἠπείλησε κρεμᾶν αὐτούς.

2.2.

63. Tosefta, Negaim, 1.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 404

64. Plutarch, Alexander The Great, 24 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 231

65. Pliny The Elder, Natural History, 7.175, 10.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 222, 225, 328

66. Clement of Rome, 1 Clement, 23.4, 24.4-24.5, 41.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 245, 404

23.4. ὧ ἀνόητοι, συμβάλετε ἑαυτοὺς ξύλῳ: λάβετε ἄμπελον: πρῶτον μὲν φυλλοροεῖ, εἶτα βλαστὸς γίνεται, εἶτα φύλλον, εἶτα ἄνθος, καὶ μετὰ ταῦτα ὄμφαξ, εἶτα σταφυλὴ παρεστηκυῖα. ὁρᾶτε, ὅτι ἐν καιρῷ ὀλίγῳ εἰς πέπειρον καταντᾷ ὁ καρπὸς τοῦ ξύλου. 24.4. λάβωμεν τοὺς καρπούς: Mk, 4, 5 and cf. I Cor. 15,86 ff. ὁ σπόρος πῶς καὶ τίνα τρόπον γίνεται; 24.5. ἐξῆλθεν ὁ σπείρων καὶ ἔβαλεν εἰς τὴν γῆν ἕκαστον τῶν σπερμάτων, ἅτινα πεσόντα εἰς τὴν γῆν ξηρὰ καὶ γυμνὰ διαλύεται: εἶτ̓ ἐκ τῆς διαλύσεως ἡ μεγαλειότης τῆς προνοίας τοῦ δεσπότου ἀνίστησιν αὐτά, καὶ ἐκ τοῦ ἑνὸς πλείονα αὔξει καὶ ἐκφέρει καρπόν. 41.2. οὐ πανταχοῦ, ἀδελφοί, προσφέρονται θυσίαι ἐνδελεχισμοῦ ἢ εὐχῶν C reads proseuxw=n. ἢ περὶ ἁμαρτίας καὶ πλημμελείας, ἀλλ̓ ἢ ἐν Ἱερουσαλὴμ μόνῃ: κἀκεῖ δὲ οὐκ ἐν παντὶ τόπῳ προσφέρεται, ἀλλ̓ ἔμπροσθεν τοῦ ναοῦ πρὸς τὸ θυσιαστήριον, μωμοσκοπηθὲν τὸ προσφερόμενον διὰ τοῦ ἀρχιερέως καὶ τῶν προειρημένων λειτουργῶν.

67. Anon., 2 Baruch, 77.22, 78.6-78.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 17, 338

68. New Testament, Matthew, 1.24, 5.22, 13.14, 15.28, 18.9, 27.52-27.53 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 227, 245, 323, 328, 338

1.24. Ἐγερθεὶς δὲ [ὁ] Ἰωσὴφ ἀπὸ τοῦ ὕπνου ἐποίησεν ὡς προσέταξεν αὐτῷ ὁ ἄγγελος Κυρίου καὶ παρέλαβεν τὴν γυναῖκα αὐτοῦ· 5.22. Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ ἔνοχος ἔσται τῇ κρίσει· ὃς δʼ ἂν εἴπῃ τῷ ἀδελφῷ αὐτοῦ Ῥακά, ἔνοχος ἔσται τῷ συνεδρίῳ· ὃς δʼ ἂν εἴπῃ Μωρέ, ἔνοχος ἔσται εἰς τὴν γέενναν τοῦ πυρός. 13.14. καὶ ἀναπληροῦται αὐτοῖς ἡ προφητεία Ἠσαίου ἡ λέγουσα Ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε, καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε. 15.28. τότε ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτῇ Ὦ γύναι, μεγάλη σου ἡ πίστις· γενηθήτω σοι ὡς θέλεις. καὶ ἰάθη ἡ θυγάτηρ αὐτῆς ἀπὸ τῆς ὥρας ἐκείνης. 18.9. καὶ εἰ ὁ ὀφθαλμός σου σκανδαλίζει σε, ἔξελε αὐτὸν καὶ βάλε ἀπὸ σοῦ· καλόν σοί ἐστιν μονόφθαλμον εἰς τὴν ζωὴν εἰσελθεῖν, ἢ δύο ὀφθαλμοὺς ἔχοντα βληθῆναι εἰς τὴν γέενναν τοῦ πυρός. 27.52. καὶ τὰ μνημεῖα ἀνεῴχθησαν καὶ πολλὰ σώματα τῶν κεκοιμημένων ἁγίων ἠγέρθησαν, 27.53. καὶ ἐξελθόντες ἐκ τῶν μνημείων μετὰ τὴν ἔγερσιν αὐτοῦ εἰσῆλθον εἰς τὴν ἁγίαν πόλιν καὶ ἐνεφανίσθησαν πολλοῖς.

1.24. Joseph arose from his sleep, and did as the angel of the Lord commanded him, and took his wife to himself; 5.22. But I tell you, that everyone who is angry with his brother without a cause shall be in danger of the judgment; and whoever shall say to his brother, 'Raca!' shall be in danger of the council; and whoever shall say, 'You fool!' shall be in danger of the fire of Gehenna. 13.14. In them the prophecy of Isaiah is fulfilled, which says, 'By hearing you will hear, And will in no way understand; Seeing you will see, And will in no way perceive: 15.28. Then Jesus answered her, "Woman, great is your faith! Be it done to you even as you desire." And her daughter was healed from that hour. 18.9. If your eye causes you to stumble, pluck it out, and cast it from you. It is better for you to enter into life with one eye, rather than having two eyes to be cast into the Gehenna of fire. 27.52. The tombs were opened, and many bodies of the saints who had fallen asleep were raised; 27.53. and coming out of the tombs after his resurrection, they entered into the holy city and appeared to many.

69. New Testament, Mark, 1.35, 15.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 238, 338

1.35. Καὶ πρωὶ ἔννυχα λίαν ἀναστὰς ἐξῆλθεν [καὶ ἀπῆλθεν] εἰς ἔρημον τόπον κἀκεῖ προσηύχετο. 15.21. καὶ ἀγγαρεύουσιν παράγοντά τινα Σίμωνα Κυρηναῖον ἐρχόμενον ἀπʼ ἀγροῦ, τὸν πατέρα Ἀλεξάνδρου καὶ Ῥούφου, ἵνα ἄρῃ τὸν σταυρὸν αὐτοῦ.

1.35. Early in the night, he rose up and went out, and departed into a deserted place, and prayed there. 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.

70. Anon., Epistle of Barnabas, 12.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 338

12.1. In like manner again He defineth concerning the cross in another prophet, who saith; And when shall these things be accomplished? saith the Lord. Whenever a tree shall be bended and stand upright, and whensoever blood shall drop from a tree. Again thou art taught concerning the cross, and Him that was to be crucified.

71. New Testament, John, 5.28-5.29, 6.17, 11.11, 11.17, 11.23-11.24, 11.38, 11.44, 19.17-19.20, 20.4-20.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 222, 227, 267, 323, 355

5.28. μὴ θαυμάζετε τοῦτο, ὅτι ἔρχεται ὥρα ἐν ᾗ πάντες οἱ ἐν τοῖς μνημείοις ἀκούσουσιν τῆς φωνῆς αὐτοῦ 5.29. καὶ ἐκπορεύσονται οἱ τὰ ἀγαθὰ ποιήσαντες εἰς ἀνάστασιν ζωῆς, οἱ τὰ φαῦλα πράξαντες εἰς ἀνάστασιν κρίσεως. 6.17. καὶ ἐμβάντες εἰς πλοῖον ἤρχοντο πέραν τῆς θαλάσσης εἰς Καφαρναούμ. καὶ σκοτία 11.11. ταῦτα εἶπεν, καὶ μετὰ τοῦτο λέγει αὐτοῖς Λάζαρος ὁ φίλος ἡμῶν κεκοίμηται, ἀλλὰ πορεύομαι ἵνα ἐξυπνίσω αὐτόν. 11.17. Ἐλθὼν οὖν ὁ Ἰησοῦς εὗρεν αὐτὸν τέσσαρας ἤδη ἡμέρας ἔχοντα ἐν τῷ μνημείῳ. 11.23. λέγει αὐτῇ ὁ Ἰησοῦς Ἀναστήσεται ὁ ἀδελφός σου. 11.24. λέγει αὐτῷ ἡ Μάρθα Οἶδα ὅτι ἀναστήσεται ἐν τῇ ἀναστάσει ἐν τῇ ἐσχάτῃ ἡμέρᾳ. 11.38. Ἰησοῦς οὖν πάλιν ἐμβριμώμενος ἐν ἑαυτῷ ἔρχεται εἰς τὸ μνημεῖον· ἦν δὲ σπήλαιον, καὶ λίθος ἐπέκειτο ἐπʼ αὐτῷ. 11.44. ἐξῆλθεν ὁ τεθνηκὼς δεδεμένος τοὺς πόδας καὶ τὰς χεῖρας κειρίαις, καὶ ἡ ὄψις αὐτοῦ σουδαρίῳ περιεδέδετο. λέγει [ὁ] Ἰησοῦς αὐτοῖς Λύσατε αὐτὸν καὶ ἄφετε αὐτὸν ὑπάγειν. 19.17. Παρέλαβον οὖν τὸν Ἰησοῦν· καὶ βαστάζων αὑτῷ τὸν σταυρὸν ἐξῆλθεν εἰς τὸν λεγόμενον Κρανίου Τόπον, ὃ λέγεται Ἐβραϊστὶ Γολγοθά, 19.18. ὅπου αὐτὸν ἐσταύρωσαν, καὶ μετʼ αὐτοῦ ἄλλους δύο ἐντεῦθεν καὶ ἐντεῦθεν, μέσον δὲ τὸν Ἰησοῦν. 19.19. ἔγραψεν δὲ καὶ τίτλον ὁ Πειλᾶτος καὶ ἔθηκεν ἐπὶ τοῦ σταυροῦ· ἦν δὲ γεγραμμένον ΙΗΣΟΥΣ Ο ΝΑΖΩΡΑΙΟΣ Ο ΒΑΣΙΛΕΥΣ ΤΩΝ ΙΟΥΔΛΙΩΝ. 19.20. τοῦτον οὖν τὸν τίτλον πολλοὶ ἀνέγνωσαν τῶν Ἰουδαίων, ὅτι ἐγγὺς ἦν ὁ τόπος τῆς πόλεως ὅπου ἐσταυρώθη ὁ Ἰησοῦς· καὶ ἦν γεγραμμένον Ἐβραϊστί, Ῥωμαϊστί, Ἑλληνιστί. 20.4. ἔτρεχον δὲ οἱ δύο ὁμοῦ· καὶ ὁ ἄλλος μαθητὴς προέδραμεν τάχειον τοῦ Πέτρου καὶ ἦλθεν πρῶτος εἰς τὸ μνημεῖον, 20.5. καὶ παρακύψας βλέπει κείμενα τὰ ὀθόνια, οὐ μέντοι εἰσῆλθεν. 20.6. ἔρχεται οὖν καὶ Σίμων Πέτρος ἀκολουθῶν αὐτῷ, καὶ εἰσῆλθεν εἰς τὸ μνημεῖον·

5.28. Don't marvel at this, for the hour comes, in which all that are in the tombs will hear his voice, 5.29. and will come out; those who have done good, to the resurrection of life; and those who have done evil, to the resurrection of judgment. 6.17. and they entered into the boat, and were going over the sea to Capernaum. It was now dark, and Jesus had not come to them. 11.11. He said these things, and after that, he said to them, "Our friend, Lazarus, has fallen asleep, but I am going so that I may awake him out of sleep." 11.17. So when Jesus came, he found that he had been in the tomb four days already. 11.23. Jesus said to her, "Your brother will rise again." 11.24. Martha said to him, "I know that he will rise again in the resurrection at the last day." 11.38. Jesus therefore, again groaning in himself, came to the tomb. Now it was a cave, and a stone lay against it. 11.44. He who was dead came out, bound hand and foot with wrappings, and his face was wrapped around with a cloth. Jesus said to them, "Free him, and let him go." 19.17. He went out, bearing his cross, to the place called "The Place of a Skull," which is called in Hebrew, "Golgotha," 19.18. where they crucified him, and with him two others, on either side one, and Jesus in the middle. 19.19. Pilate wrote a title also, and put it on the cross. There was written, "JESUS OF NAZARETH, THE KING OF THE JEWS." 19.20. Therefore many of the Jews read this title, for the place where Jesus was crucified was near the city; and it was written in Hebrew, in Latin, and in Greek. 20.4. They both ran together. The other disciple outran Peter, and came to the tomb first. 20.5. Stooping and looking in, he saw the linen cloths lying, yet he didn't enter in. 20.6. Then Simon Peter came, following him, and entered into the tomb. He saw the linen cloths lying,

72. Josephus Flavius, Jewish Antiquities, 1.318, 4.78, 5.349, 10.184, 11.2, 11.123, 11.127, 11.267, 20.233 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 222, 225, 227, 240, 355

1.318. “But as to the prey, of whose driving away thou accusest me, if any other person were the arbitrator, thou wouldst be found in the wrong; for instead of those thanks I ought to have had from thee, for both keeping thy cattle, and increasing them, how is it that thou art unjustly angry at me because I have taken, and have with me, a small portion of them? But then, as to thy daughters, take notice, that it is not through any evil practices of mine that they follow me in my return home, but from that just affection which wives naturally have to their husbands. They follow therefore not so properly myself as their own children.” 4.78. 6. Then it was that Miriam, the sister of Moses, came to her end, having completed her fortieth year since she left Egypt, on the first day of the lunar month Xanthicus. They then made a public funeral for her, at a great expense. She was buried upon a certain mountain, which they call Sin: and when they had mourned for her thirty days, Moses purified the people after this manner: 5.349. Eli was then so far illuminated, that he said to him, “Indeed, Samuel, I was silent now as well as before: it is God that calls thee; do thou therefore signify it to him, and say, I am here ready.” So when he heard God speak again, he desired him to speak, and to deliver what oracles he pleased to him, for he would not fail to perform any ministration whatsoever he should make use of him in;— 10.184. Now as to Shalmanezer, he removed the Israelites out of their country, and placed therein the nation of the Cutheans, who had formerly belonged to the inner parts of Persia and Media, but were then called Samaritans, by taking the name of the country to which they were removed; but the king of Babylon, who brought out the two tribes, placed no other nation in their country, by which means all Judea and Jerusalem, and the temple, continued to be a desert for seventy years; 11.2. that after they had served Nebuchadnezzar and his posterity, and after they had undergone that servitude seventy years, he would restore them again to the land of their fathers, and they should build their temple, and enjoy their ancient prosperity. And these things God did afford them; 11.123. Accordingly, the king wrote the following epistle to those governors: “Xerxes, king of kings, to Esdras the priest, and reader of the divine law, greeting. I think it agreeable to that love which I bear to mankind, to permit those of the Jewish nation that are so disposed, as well as those of the priests and Levites that are in our kingdom, to go together to Jerusalem. 11.127. I have, moreover, written to the treasurers of Syria and Phoenicia, that they take care of those affairs that Esdras the priest, and reader of the laws of God, is sent about. And that God may not be at all angry with me, or with my children, I grant all that is necessary for sacrifices to God, according to the law, as far as a hundred cori of wheat. 11.267. which, when the king heard, he determined that Haman should be punished after no other manner than that which had been devised by him against Mordecai; so he gave order immediately that he should be hung upon those gallows, and be put to death after that manner. 20.233. But after the term of seventy years’ captivity under the Babylonians, Cyrus, king of Persia, sent the Jews from Babylon to their own land again, and gave them leave to rebuild their temple;

73. New Testament, Hebrews, 4.7, 12.3, 13.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 240, 245, 355

4.7. πάλιν τινὰ ὁρίζει ἡμέραν,Σήμερον,ἐν Δαυεὶδ λέγων μετὰ τοσοῦτον χρόνον, καθὼς προείρηται, 12.3. ἀναλογίσασθε γὰρ τὸν τοιαύτην ὑπομεμενηκότα ὑπὸτῶν ἁμαρτω- λῶν εἰς ἑαυτοὺςἀντιλογίαν, ἵνα μὴ κάμητε ταῖς ψυχαῖς ὑμῶν ἐκλυόμενοι. 13.12. διὸ καὶ Ἰησοῦς, ἵνα ἁγιάσῃ διὰ τοῦ ἰδίου αἵματος τὸν λαόν, ἔξω τῆς πύλης ἔπαθεν.

4.7. he again defines a certain day, today, saying through David so long a time afterward (just as has been said), "Today if you will hear his voice, Don't harden your hearts." 12.3. For consider him who has endured such contradiction of sinners against himself, that you don't grow weary, fainting in your souls. 13.12. Therefore Jesus also, that he might sanctify the people through his own blood, suffered outside of the gate.

74. New Testament, Galatians, 3.1, 3.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 245, 338

3.1. Ὦ ἀνόητοι Γαλάται, τίς ὑμᾶς ἐβάσκανεν, οἷς κατʼ ὀφθαλμοὺς Ἰησοῦς Χριστὸς προεγράφη ἐσταυρωμένος; 3.13. Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου γενόμενος ὑπὲρ ἡμῶν κατάρα, ὅτι γέγραπταιἘπικατάρατος πᾶς ὁ κρεμάμενος ἐπὶ ξύλου,

3.1. Foolish Galatians, who has bewitched you not to obey thetruth, before whose eyes Jesus Christ was openly set forth among you as crucified? 3.13. Christ redeemed us from the curse of the law, having become acurse for us. For it is written, "Cursed is everyone who hangs on atree,"

75. New Testament, James, 2.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 245

2.20. θέλεις δὲ γνῶναι, ὦ ἄνθρωπε κενέ, ὅτι ἡ πίστις χωρὶς τῶν ἔργων ἀργή ἐστιν;

2.20. But do you want to know, vain man, that faith apart from works is dead?

76. New Testament, Acts, 1.1, 3.19-3.20, 5.30, 8.27, 9.11, 9.15, 10.20, 10.39, 22.10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 17, 231, 245, 328, 338, 355

1.1. τὸν μὲν πρῶτον λόγον ἐποιησάμην περὶ πάντων, ὦ Θεόφιλε, ὧν ἤρξατο Ἰησοῦς ποιεῖν τε καὶ διδάσκειν 3.19. μετανοήσατε οὖν καὶ ἐπιστρέψατε πρὸς τὸ ἐξαλιφθῆναι ὑμῶν τὰς ἁμαρτίας, 3.20. ὅπως ὒν ἔλθωσιν καιροὶ ἀναψύξεως ἀπὸ προσώπου τοῦ κυρίου καὶ ἀποστείλῃ τὸν προκεχειρισμένον ὑμῖν χριστὸν Ἰησοῦν, 5.30. ὁ θεὸς τῶν πατέρων ἡμῶν ἤγειρεν Ἰησοῦν, ὃν ὑμεῖς διεχειρίσασθεκρεμάσαντες ἐπὶ ξύλου· 8.27. καὶ ἀναστὰς ἐπορεύθη, καὶ ἰδοὺ ἀνὴρ Αἰθίοψ εὐνοῦχος δυνάστης Κανδάκης βασιλίσσης Αἰθιόπων, ὃς ἦν ἐπὶ πάσης τῆς γάζης αὐτῆς, [ὃς] ἐληλύθει προσκυνήσων εἰς Ἰερουσαλήμ, 9.11. ὁ δὲ κύριος πρὸς αὐτόν Ἀνάστα πορεύθητι ἐπὶ τὴν ῥύμην τὴν καλουμένην Εὐθεῖαν καὶ ζήτησον ἐν οἰκίᾳ Ἰούδα Σαῦλον ὀνόματι Ταρσέα, ἰδοὺ γὰρ προσεύχεται, 9.15. εἶπεν δὲ πρὸς αὐτὸν ὁ κύριος Πορεύου, ὅτι σκεῦος ἐκλογῆς ἐστίν μοι οὗτος τοῦ βαστάσαι τὸ ὄνομά μου ἐνώπιον [τῶν] ἐθνῶν τε καὶ βασιλέων υἱῶν τε Ἰσραήλ, 10.20. ἀλλὰ ἀναστὰς κατάβηθι καὶ πορεύου σὺν αὐτοῖς μηδὲν διακρινόμενος, ὅτι ἐγὼ ἀπέσταλκα αὐτούς. 10.39. καὶ ἡμεῖς μάρτυρες πάντων ὧν ἐποίησεν ἔν τε τῇ χώρᾳ τῶν Ἰουδαίων καὶ Ἰερουσαλήμ· ὃν καὶ ἀνεῖλαν κρεμάσαντες ἐπὶ ξύλου. 22.10. ὁ δὲ κύριος εἶπεν πρός με Ἀναστὰς πορεύου εἰς Δαμασκόν, κἀκεῖ σοι λαληθήσεται περὶ πάντων ὧν τέτακταί σοι ποιῆσαι.

1.1. The first book I wrote, Theophilus, concerned all that Jesus began both to do and to teach, 3.19. "Repent therefore, and turn again, that your sins may be blotted out, that so there may come times of refreshing from the presence of the Lord, 3.20. and that he may send Christ Jesus, who was ordained for you before, 5.30. The God of our fathers raised up Jesus, whom you killed, hanging him on a tree. 8.27. He arose and went. Behold, there was a man of Ethiopia, a eunuch of great authority under Candace, queen of the Ethiopians, who was over all her treasure, who had come to Jerusalem to worship. 9.11. The Lord said to him, "Arise, and go to the street which is called Straight, and inquire in the house of Judas for one named Saul, a man of Tarsus. For behold, he is praying, 9.15. But the Lord said to him, "Go your way, for he is my chosen vessel to bear my name before the nations and kings, and the children of Israel. 10.20. But arise, get down, and go with them, doubting nothing; for I have sent them." 10.39. We are witnesses of all things which he did both in the country of the Jews, and in Jerusalem; whom they also killed, hanging him on a tree. 22.10. I said, 'What shall I do, Lord?' The Lord said to me, 'Arise, and go into Damascus. There you will be told about all things which are appointed for you to do.'

77. New Testament, 2 Corinthians, 9.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 248

9.10. ὁ δὲ ἐπιχορηγῶνσπέρμα τῷ σπείροντι καὶ ἄρτον εἰς βρῶσινχορηγήσει καὶ πληθυνεῖ τὸν σπόρον ὑμῶν καὶ αὐξήσειτὰ γενήματα τῆς δικαιοσύνης ὑμῶν·?̓

78. New Testament, 1 Timothy, 6.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 245

6.11. Σὺ δέ, ὦ ἄν θρωπε θεοῦ, ταῦτα φεῦγε· δίωκε δὲ δικαιοσύνην, εὐσέβειαν, πίστιν, ἀγάπην, ὑπομονήν, πραϋπαθίαν.

6.11. But you, man of God, flee these things, and follow after righteousness, godliness, faith, love, patience, and gentleness.

79. New Testament, 1 Peter, 2.24 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 338

2.24. ὃςτὰς ἁμαρτίαςἡμῶναὐτὸς ἀνήνεγκενἐν τῷ σώματι αὐτοῦ ἐπὶ τὸ ξύλον, ἵνα ταῖς ἁμαρτίαις ἀπογενόμενοι τῇ δικαιοσύνῃ ζήσωμεν· οὗτῷ μώλωπι ἰάθητε.

2.24. who his own self bore our sins in his body on the tree, that we, having died to sins, might live to righteousness; by whose stripes you were healed.

80. Mishnah, Pesahim, 10.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 404

10.6. "עַד הֵיכָן הוּא אוֹמֵר, בֵּית שַׁמַּאי אוֹמְרִים, עַד אֵם הַבָּנִים שְׂמֵחָה. וּבֵית הִלֵּל אוֹמְרִים, עַד חַלָּמִישׁ לְמַעְיְנוֹ מָיִם. וְחוֹתֵם בִּגְאֻלָּה. רַבִּי טַרְפוֹן אוֹמֵר, אֲשֶׁר גְּאָלָנוּ וְגָאַל אֶת אֲבוֹתֵינוּ מִמִּצְרָיִם, וְלֹא הָיָה חוֹתֵם. רַבִּי עֲקִיבָא אוֹמֵר, כֵּן ה' אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ יַגִּיעֵנוּ לְמוֹעֲדִים וְלִרְגָלִים אֲחֵרִים הַבָּאִים לִקְרָאתֵנוּ לְשָׁלוֹם, שְׂמֵחִים בְּבִנְיַן עִירֶךָ וְשָׂשִׂים בַּעֲבוֹדָתֶךָ, וְנֹאכַל שָׁם מִן הַזְּבָחִים וּמִן הַפְּסָחִים כוּ', עַד בָּרוּךְ אַתָּה ה' גָּאַל יִשְׂרָאֵל: \n",

10.6. "How far does one recite it? Bet Shammai say: Until “As a joyous mother of children” (Psalm. But Bet Hillel say: Until “The flinty rock into a fountain of waters” (Psalm. And he concludes with [a formula of] redemption. Rabbi Tarfon says: “Who redeemed us and redeemed our fathers from Egypt”, but he did not conclude [with a blessing]. Rabbi Akiva says: “So may the Lord our God and the God of our fathers bring us to other appointed times and festivals which come towards us for peace, rejoicing in the rebuilding of Your city and glad in Your service, and there we will eat of the sacrifices and the pesahim” etc. until “Blessed are You who has redeemed Israel.”",

81. Mishnah, Eduyot, 8.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 404

8.6. "אָמַר רַבִּי אֱלִיעֶזֶר, שָׁמַעְתִּי, כְּשֶׁהָיוּ בוֹנִים בַּהֵיכָל, עוֹשִׂים קְלָעִים לַהֵיכָל וּקְלָעִים לָעֲזָרוֹת, אֶלָּא שֶׁבַּהֵיכָל בּוֹנִים מִבַּחוּץ, וּבָעֲזָרָה בּוֹנִים מִבִּפְנִים. אָמַר רַבִּי יְהוֹשֻׁעַ, שָׁמַעְתִּי, שֶׁמַּקְרִיבִין אַף עַל פִּי שֶׁאֵין בַּיִת, וְאוֹכְלִים קָדְשֵׁי קָדָשִׁים אַף עַל פִּי שֶׁאֵין קְלָעִים, קָדָשִׁים קַלִּים וּמַעֲשֵׂר שֵׁנִי, אַף עַל פִּי שֶׁאֵין חוֹמָה, שֶׁקְּדֻשָּׁה רִאשׁוֹנָה קִדְּשָׁה לִשְׁעָתָהּ וְקִדְּשָׁה לֶעָתִיד לָבֹא: \n",

8.6. "Rabbi Eliezer said: I have heard that when they were building the Temple [complex] they made curtains for the Temple and curtains for the Temple-courts; but in the case of the Temple they built from the outside, and in the case of the Temple-court they built from the inside. Rabbi Joshua said: I have heard that sacrifices may be offered even though there is no Temple, and that the most holy sacrifices may be eaten even though there are no curtains, and the less holy sacrifices and second tithes even though there is no wall [around Jerusalem]; because the first sanctification sanctified both for its own time and for the time to come.",

82. Josephus Flavius, Jewish War, 5.389, 5.449, 7.202-7.203 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 225, 355

5.389. You are also acquainted with the slavery we were under at Babylon, where the people were captives for seventy years; yet were they not delivered into freedom again before God made Cyrus his gracious instrument in bringing it about; accordingly they were set free by him, and did again restore the worship of their Deliverer at his temple. 5.449. nay, the severity of the famine made them bold in thus going out; so nothing remained but that, when they were concealed from the robbers, they should be taken by the enemy; and when they were going to be taken, they were forced to defend themselves for fear of being punished; as after they had fought, they thought it too late to make any supplications for mercy; so they were first whipped, and then tormented with all sorts of tortures, before they died, and were then crucified before the wall of the city. 7.202. for he commanded them to set up a cross, as if he were just going to hang Eleazar upon it immediately; the sight of this occasioned a sore grief among those that were in the citadel, and they groaned vehemently, and cried out that they could not bear to see him thus destroyed. 7.203. Whereupon Eleazar besought them not to disregard him, now he was going to suffer a most miserable death, and exhorted them to save themselves, by yielding to the Roman power and good fortune, since all other people were now conquered by them.

83. New Testament, Romans, 2.1, 11.33 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 245

2.1. Διὸ ἀναπολόγητος εἶ, ὦ ἄνθρωπε πᾶς ὁ κρίνων· ἐν ᾧ γὰρ κρίνεις τὸν ἕτερον, σεαυτὸν κατακρίνεις, τὰ γὰρ αὐτὰ πράσσεις ὁ κρίνων· 11.33. Ὢ βάθος πλούτου καὶ σοφίας καὶ γνώσεως θεοῦ· ὡς ἀνεξεραύνητα τὰ κρίματα αὐτοῦ καὶ ἀνεξιχνίαστοι αἱ ὁδοὶ αὐτοῦ.

2.1. Therefore you are without excuse, O man, whoever you are who judge. For in that which you judge another, you condemn yourself. For you who judge practice the same things. 11.33. Oh the depth of the riches both of the wisdom and the knowledge of God! How unsearchable are his judgments, and his ways past tracing out!

84. Palestinian Talmud, Taanit, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 218, 222, 226, 227, 404

85. Pausanias, Description of Greece, 1.14.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 225

1.14.4. πρὸ τοῦ ναοῦ τοῦδε, ἔνθα καὶ τοῦ Τριπτολέμου τὸ ἄγαλμα, ἔστι βοῦς χαλκοῦς οἷα ἐς θυσίαν ἀγόμενος, πεποίηται δὲ καθήμενος Ἐπιμενίδης Κνώσσιος, ὃν ἐλθόντα ἐς ἀγρὸν κοιμᾶσθαι λέγουσιν ἐσελθόντα ἐς σπήλαιον· ὁ δὲ ὕπνος οὐ πρότερον ἀνῆκεν αὐτὸν πρὶν ἤ οἱ τεσσαρακοστὸν ἔτος γενέσθαι καθεύδοντι, καὶ ὕστερον ἔπη τε ἐποίει καὶ πόλεις ἐκάθηρεν ἄλλας τε καὶ τὴν Ἀθηναίων. Θάλης δὲ ὁ Λακεδαιμονίοις τὴν νόσον παύσας οὔτε ἄλλως προσήκων οὔτε πόλεως ἦν Ἐπιμενίδῃ τῆς αὐτῆς· ἀλλʼ ὁ μὲν Κνώσσιος, Θάλητα δὲ εἶναί φησι Γορτύνιον Πολύμναστος Κολοφώνιος ἔπη Λακεδαιμονίοις ἐς αὐτὸν ποιήσας.

1.14.4. In front of this temple, where is also the statue of Triptolemus, is a bronze bull being led as it were to sacrifice, and there is a sitting figure of Epimenides of Cnossus fl. c. 600 B.C. , who they say entered a cave in the country and slept. And the sleep did not leave him before the fortieth year, and afterwards he wrote verses and purified Athens and other cities. But Thales who stayed the plague for the Lacedaemonians was not related to Epimenides in any way, and belonged to a different city. The latter was from Cnossus , but Thales was from Gortyn , according to Polymnastus of Colophon, who com posed a poem about him for the Lacedaemonians.

86. Anon., Sifre Deuteronomy, 41 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 17

87. Anon., Acts of Philip, 3.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 323

88. Anon., Acts of Andrew, 16 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 355

89. Pomponius Sextus, Digesta, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 338

90. Anon., Acts of Thomas, 52, 10 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 252

10. And the apostle stood, and began to pray and to speak thus: My Lord and MY God, that travellest with thy servants, that guidest and correctest them that believe in thee, the refuge and rest of the oppressed, the hope of the poor and ransomer of captives, the physician of the souls that lie sick and saviour of all creation, that givest life unto the world and strengthenest souls; thou knowest things to come, and by our means accomplishest them: thou Lord art he that revealeth hidden mysteries and maketh manifest words that are secret: thou Lord art the planter of the good tree, and of thine hands are all good works engendered: thou Lord art he that art in all things and passest through all, and art set in all thy works and manifested in the working of them all. Jesus Christ, Son of compassion and perfect saviour, Christ, Son of the living God, the undaunted power that hast overthrown the enemy, and the voice that was heard of the rulers, and made all their powers to quake, the ambassador that wast sent from the height and camest down even unto hell, who didst open the doors and bring up thence them that for many ages were shut up in the treasury of darkness, and showedst them the way that leadeth up unto the height: l beseech thee, Lord Jesu, and offer unto thee supplication for these young persons, that thou wouldest do for them the things that shall help them and be expedient and profitable for them. And he laid his hands on them and said: The Lord shall be with you, and left them in that place and departed.

91. Clement of Alexandria, Miscellanies, 2.9.45, 5.14.96 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 252

92. Cassius Dio, Roman History, 48.37.6 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 240

48.37.6. As long as they could learn nothing definite they were like madmen and were reduced to despair, both hoping to find them and fearing that they were dead, unable either to give up hope in view of their longing or to give up to grief in view of their hope.

93. Origen, Fragments On Ephesians, 26 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 227

94. Diogenes Laertius, Lives of The Philosophers, 1.109-1.110 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 222, 225, 227, 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.

95. Anon., Protevangelium of James, 14.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 222

96. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 17

87b. דין בתו מאנוסתו,דאמר רבא א"ל רב יצחק בר אבודימי אתיא הנה הנה,אתיא זימה זימה,בין דם לדם בין דם נדה דם לידה דם זיבה דם נדה בפלוגתא עקביא בן מהללאל ורבנן דתנן דם הירוק עקביא בן מהללאל מטמא וחכמים מטהרין,דם לידה בפלוגתא דרב ולוי דאתמר רב אמר מעין אחד הוא התורה טימאתו והתורה טיהרתו,ולוי אמר שני מעיינות הן נסתם הטמא נפתח הטהור נסתם הטהור נפתח הטמא:,דם זיבה בפלוגתא דר"א ורבי יהושע דתנן קישתה שלשה ימים בתוך אחד עשר יום אם שפתה מעת לעת וילדה הרי זו יולדת בזוב דברי ר"א,ור' יהושע אומר לילה ויום כלילי שבת ויומו ששפתה מן הצער ולא מן הדם,בין דין לדין בין דיני ממונות דיני נפשות דיני מכות דיני ממונות בפלוגתא דשמואל ורבי אבהו דאמר שמואל שנים שדנו דיניהם דין אלא שנקראין בית דין חצוף ורבי אבהו אמר לדברי הכל אין דיניהן דין,דיני נפשות בפלוגתא דרבי ורבנן דתניא רבי אומר (שמות כא, כג) ונתת נפש תחת נפש ממון,אתה אומר ממון או אינו אלא נפש ממש נאמר נתינה למעלה ונאמר נתינה למטה מה להלן ממון אף כאן ממון,דיני מכות בפלוגתא דרבי ישמעאל ורבנן דתנן מכות בג' משום רבי ישמעאל אמרו בכ"ג,בין נגע לנגע בין נגעי אדם נגעי בתים נגעי בגדים,נגעי אדם בפלוגתא דרבי יהושע ורבנן דתנן אם בהרת קדם לשער הלבן טמא אם שער לבן קדם לבהרת טהור ספק טמא רבי יהושע אומר כהה מאי כהה אמר רבא כהה טהור,נגעי בתים בפלוגתא דרבי אלעזר ברבי שמעון ורבנן דתנן רבי אליעזר ברבי שמעון אומר לעולם אין הבית טמא עד שיראה כשני גריסין על שתי אבנים בשתי כתלים בקרן זוית ארכו כשני גריסין ורחבו כגריס,מאי טעמא דר' אלעזר בר"ש כתיב קיר וכתיב קירות איזהו קיר שהוא כקירות הוי אומר זה קרן זוית,נגעי בגדים בפלוגתא דר' (יונתן) בן אבטולמוס ורבנן דתניא ר' (יונתן) בן אבטולמוס אומר מנין

87b. for example, the b i halakha /i /b of the prohibition against engaging in intercourse with b one’s daughter /b born b from /b the b victim of his rape. /b , b As Rava says: Rav Yitzḥak bar Avudimi said to me: /b This prohibition is b derived /b by means of a verbal analogy between the word b i henna /i , /b in the verse: “The nakedness of your son’s daughter, or of your daughter’s daughter, even their nakedness you shall not uncover; for theirs [ i henna /i ] is your own nakedness” (Leviticus 18:10), and the word b i henna /i /b in a different verse: “You shall not uncover the nakedness of a woman and her daughter; you shall not take her son’s daughter, or her daughter’s daughter, to uncover her nakedness: They [ i henna /i ] are near kinswomen; it is lewdness” (Leviticus 18:17). This verbal analogy indicates that just as intercourse with one’s granddaughter and with one’s wife’s daughter or granddaughter is forbidden, so too, intercourse with one’s daughter is prohibited.,Furthermore, it is b derived /b from a verbal analogy between the word b “lewdness” /b (Leviticus 18:17) and the word b “lewdness” /b in the verse: “And if a man take with his wife also her mother, it is lewdness; they shall be burned with fire, both he and they, so that there be no lewdness among you” (Leviticus 20:14), that one who engages in sexual intercourse with his daughter or granddaughter is liable to be executed by burning., b “Between blood and blood”; /b this is the ability to discern b between /b the disparate i halakhot /i relevant to the b blood of menstruation, /b the b blood of childbirth, /b and the b blood of /b a gonorrhea-like b discharge [ i ziva /i ]. /b In each of these cases, there is a dispute between the Sages with regard to a matter for whose intentional violation one is liable to receive i karet /i . In the case of the b blood of menstruation, /b it is b with regard to /b the issue that is the subject of b the dispute /b between b Akavya ben Mahalalel and the Rabbis, as we learned /b in a mishna ( i Nidda /i 19a): With regard to b blood that is green /b that is discharged by a woman, b Akavya ben Mahalalel deems /b it blood of menstruation and b impure, and the Rabbis deem /b it b pure. /b According to Akavya ben Mahalalel, one who engages in intercourse with a woman who discharged green blood is liable to receive i karet /i , while according to the Rabbis, he is exempt.,In the case of the b blood of childbirth, /b the dispute concerning such a prohibition is b with regard to /b the issue that is the subject of b the dispute /b between b Rav and Levi. /b This is b as it was stated /b that b Rav says: /b Blood that a woman discharges after childbirth b is /b all from b one source; the Torah deemed ritually impure /b the blood discharged for one week after the birth of a male and two weeks after the birth of a female, b and the Torah deemed /b ritually pure the blood that is discharged for the subsequent thirty-three days for a male and sixty-six days for a female. Even if the blood flows continuously, the status of the blood changes after the conclusion of the period of impurity., b And Levi says: It is /b from b two sources; the impure /b source b is sealed /b after one week for a male and two weeks for a female, and then b the pure /b source b is opened, /b and at the conclusion of the period of the discharge of pure blood, b the pure /b source b is sealed /b and b the impure /b source b is opened. /b Only if the flow of impure blood ceases is a subsequent discharge deemed pure. Therefore, if one engaged in intercourse with a woman who experienced a continuous flow of blood beyond the time of the conclusion of the period of the flow of pure blood, according to Levi, he is liable to receive i karet /i , and according to Rav, he is exempt.,In the case of the b blood of i ziva /i , /b the dispute concerning such a prohibition is b with regard to /b the issue that is the subject of b the dispute /b between b Rabbi Eliezer and Rabbi Yehoshua. As we learned /b in a mishna ( i Nidda /i 36b): In a case where a woman b experienced labor /b pain accompanied by an emission of blood lasting b three /b consecutive b days within /b the b eleven days /b between the periods when her emissions render her a menstruating woman, during which the emission of blood renders the woman a i zava /i , b if she ceased /b experiencing labor b for /b a twenty-four-hour b period, /b indicating that the blood was not the result of imminent birth, b and /b then b she gave birth, that /b woman b gives birth as a i zava /i /b and is liable to bring the purification offerings of both a woman after childbirth and a i zava /i ; this is b the statement of Rabbi Eliezer. /b ,The mishna continues: b And Rabbi Yehoshua says: /b That is her status only if she ceased experiencing labor for a twenty-four-hour period that is b a night and /b the b day /b that follows, b like Shabbat evening and /b the b day /b that follows b it. /b When the mishna says that she ceased, it is referring to a case b where she ceased from /b having labor b pains and not from /b having b the /b flow of b blood. /b The dispute is whether the woman who gave birth has the status of a i zava /i , who is required to count seven clean days before immersing in flowing water, or whether she has the status of a woman after childbirth. If the two weeks of the blood of impurity after childbirth elapsed and she did not immerse in flowing water, according to Rabbi Eliezer, she remains a i zava /i , and one who engages in intercourse with her is liable to receive i karet /i . According to Rabbi Yehoshua, at that point the blood becomes the blood of purity, and one who engages in intercourse with her is not liable to receive i karet /i ., b “Between plea and plea”; /b this is the ability to discern b between /b cases of b capital law, /b cases of b monetary law, /b and cases of b laws /b involving b lashes. /b The Gemara elaborates: In cases of b monetary law, /b the dispute concerning such a prohibition is b with regard to /b the issue that is the subject of b the dispute /b between b Shmuel and Rabbi Abbahu, as Shmuel says: /b With regard to b two /b judges b who sat in judgment /b and issued a ruling in cases of monetary law, b their ruling is /b a valid b ruling, but they are characterized as an impudent court. And Rabbi Abbahu says: Everyone agrees /b that b their ruling is not /b a valid b ruling. /b If a tribunal of two judges rules that one of the litigants must pay the other money, and that litigant uses the money to betroth a woman, according to Shmuel she is betrothed, and one who intentionally engages in intercourse with her is liable to receive i karet /i . According to Rabbi Abbahu she is not betrothed, and one who engages in intercourse with her is not liable.,In cases of b capital law, /b the dispute concerning such a prohibition is b with regard to /b the issue that is the subject of b the dispute /b between b Rabbi /b Yehuda HaNasi b and the Rabbis, as it is taught /b in a i baraita /i that b Rabbi /b Yehuda HaNasi b says /b with regard to that which is written: “If men struggle and they hurt a pregt woman…and if there shall be a tragedy b you shall give a life for a life” /b (Exodus 21:22–23), the reference is to b a monetary payment /b for the life that he took. The tragedy referenced is the unintentional killing of the mother.,The i tanna /i deliberates: b Do you say /b that the reference is to b a monetary payment, or /b perhaps the reference is b only /b to giving his b actual life? /b Based on the language employed in the verse, it can be determined that the reference is to monetary payment. In these verses, b giving is stated above: /b “And you shall give a life for a life,” b and giving is stated below: /b “He shall be punished, as the husband of the woman shall impose upon him, and he shall give as the judges determine” (Exodus 21:23). b Just as there, /b in the phrase “Give as the judges determine,” the reference is to b monetary payment, so too here, /b in the phrase “Give a life for a life,” the reference is to b monetary payment. /b The Rabbis hold that the reference is to giving his actual life. If an heir of the victim betrothed a woman with money seized from the assailant, according to Rabbi Yehuda HaNasi the woman is betrothed, while according to the Rabbis she is not betrothed.,In cases of b laws /b involving b lashes, /b the dispute concerning such a prohibition is b with regard to /b the issue that is the subject of b the dispute /b between b Rabbi Yishmael and the Rabbis, as we learned /b in a mishna (2a): Cases concerning the violation of prohibitions that render one liable to receive b lashes /b are adjudicated b by three /b judges. The Sages b stated in the name of Rabbi Yishmael: /b Cases concerning lashes are adjudicated b by twenty-three /b judges. According to Rabbi Yishmael, if a tribunal of three sentences an individual to lashes, that individual can claim damages for any injury caused as a result of the lashes, and if he betroths a woman with that money the betrothal is valid. According to the Rabbis, he cannot claim damages, as the court is authorized to sentence him to receive lashes., b “Between mark and mark”; /b this is the ability to discern b between /b the disparate i halakhot /i relevant to leprous b marks of a person, /b leprous b marks on houses, /b and leprous b marks on garments. /b ,In the case of leprous b marks of a person, /b the dispute concerning such a prohibition is b with regard to /b the issue that is the subject of b the dispute /b between b Rabbi Yehoshua and the Rabbis, as we learned /b in a mishna ( i Nega’im /i 4:11): b If the snow-white /b leprous b mark [ i baheret /i ] preceded the white hair, /b the individual is b impure /b with leprosy, as that is the order of events that appears in the Torah, and b if the white hair preceded the i baheret /i , /b the individual is b pure. /b If there is b uncertainty /b concerning which appeared first, the Rabbis say: He is b impure, /b and b Rabbi Yehoshua says: /b It has b darkened. /b The Gemara asks: b What /b is the meaning of: It has b darkened? Rava says: /b Its status is like that of a i baheret /i that b darkened, /b with regard to which the Torah says that he is b pure. /b If one with a i baheret /i and a white hair entered the Temple, and there is uncertainty concerning which appeared first, according to the Rabbis he is liable to receive i karet /i , and according to Rabbi Yehoshua he is not liable.,In the case of leprous b marks of houses, /b the dispute concerning such a prohibition is b with regard to /b the issue that is the subject of b the dispute /b between b Rabbi Elazar, son of Rabbi Shimon, and the Rabbis, as we learned /b in a mishna ( i Nega’im /i 12:3): b Rabbi Elazar, son of Rabbi Shimon, says: A house is never /b deemed b impure /b with leprosy b unless /b the leprous mark b will be seen /b to be the size of b two Cilician beans, on two stones, on two walls, in a corner /b between two walls. b The length of /b the mark b is /b that of b two Cilician beans and its width is /b that of one b Cilician bean. /b ,The Gemara asks: b What is the reason /b for the opinion b of Rabbi Elazar, son of Rabbi Shimon? /b The Gemara answers: The word b wall is written /b in the verse b and /b the word b walls is written /b in the same verse: And he shall see the leprous mark…in the walls of the house with hollow streaks, greenish or reddish, and their appearance is lower than the wall” (Leviticus 14:37). b Which is /b one b wall that is like /b multiple b walls? You must say: This is a corner /b between two walls. The Rabbis hold that it is a leprous house even if the mark appears on one wall. Therefore, one who entered a house with a leprous mark on one wall and then entered the Temple is liable to receive i karet /i according to the Rabbis; according to Rabbi Elazar, son of Rabbi Shimon, he is not liable.,In the case of leprous b marks on garments, /b the dispute concerning such a prohibition is b with regard to /b the issue that is the subject of b the dispute /b between b Rabbi Yonatan ben Avtolemos and the Rabbis, as it is taught /b in a i baraita /i that b Rabbi Yonatan ben Avtolemos says: From where /b is it derived

97. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 225

11b. (סימן שסד"ך) ותו ליכא והא איכא שלמה לא סליק מלכותיה,הניחא למ"ד מלך והדיוט אלא למ"ד מלך והדיוט ומלך מאי איכא למימר שלמה מילתא אחריתי הוה ביה שמלך על העליונים ועל התחתונים שנאמר (דברי הימים א כט, כג) וישב שלמה על כסא ה',והא הוה סנחריב דכתיב (ישעיהו לו, כ) מי בכל אלהי הארצות האלה אשר הצילו את ארצם מידי הא איכא ירושלים דלא כבשה,והא איכא דריוש דכתיב (דניאל ו, כו) דריוש מלכא כתב לכל עממיא אומיא ולישניא די דיירין בכל ארעא שלמכון יסגא הא איכא שבע דלא מלך עלייהו דכתיב (דניאל ו, ב) שפר קדם דריוש והקים על מלכותא לאחשדרפניא מאה ועשרין,והא איכא כורש דכתיב (עזרא א, ב) כה אמר כורש מלך פרס כל ממלכות הארץ נתן לי ה' התם אשתבוחי הוא דקא משתבח בנפשיה:,(אסתר א, ב) בימים ההם כשבת המלך וכתיב בתריה בשנת שלש למלכו אמר רבא מאי כשבת לאחר שנתיישבה דעתו אמר בלשצר חשב וטעה אנא חשיבנא ולא טעינא,מאי היא דכתיב (ירמיהו כט, י) כי לפי מלאת לבבל שבעים שנה אפקוד אתכם וכתיב (דניאל ט, ב) למלאות לחרבות ירושלם שבעים שנה חשוב ארבעין וחמש דנבוכדנצר ועשרים ותלת דאויל מרודך ותרתי דידיה הא שבעים אפיק מאני דבי מקדשא ואשתמש בהו,ונבוכדנצר מנלן דארבעין וחמש שנין מלך דאמר מר גלו בשבע גלו בשמונה גלו בשמונה עשרה גלו בתשע עשרה,גלו בשבע לכיבוש יהויקים גלות יהויכין שהיא שמונה לנבוכדנצר גלו בשמונה עשרה לכיבוש יהויקים גלות צדקיהו שהיא תשע עשרה לנבוכדנצר דאמר מר שנה ראשונה כיבש נינוה שניה כיבש יהויקים וכתיב (ירמיהו נב, לא) ויהי בשלשים ושבע שנה לגלות יהויכין מלך יהודה בשנים עשר חדש בעשרים וחמשה לחדש נשא אויל מרודך מלך בבל [בשנת מלכותו] את ראש יהויכין מלך יהודה ויוצא אותו מבית הכלא,תמני ותלתין ושבע הרי ארבעין וחמש דנבוכדנצר ועשרין ותלת דאויל מרודך גמרא ותרתי דידיה הא שבעין אמר השתא ודאי תו לא מיפרקי אפיק מאני דבי מקדשא ואשתמש בהו,היינו דקאמר ליה דניאל (דניאל ה, כג) ועל מרי שמיא התרוממת ולמאניא די בייתיה היתיו קדמך וכתיב (דניאל ה, ל) ביה בליליא קטיל בלשאצר מלכא [כשדאי] וכתיב (דניאל ו, א) ודריוש מדאה קבל מלכותא כבר שנין שתין ותרתין,אמר איהו מיטעא טעי אנא חשיבנא ולא טעינא מי כתיב למלכות בבל לבבל כתיב מאי לבבל לגלות בבל כמה בצירן תמני חשיב ועייל חילופייהו חדא דבלשצר וחמש דדריוש וכורש ותרתי דידיה הא שבעין כיון דחזי דמלו שבעין ולא איפרוק אמר השתא ודאי תו לא מיפרקי אפיק מאני דבי מקדשא ואשתמש בהו בא שטן וריקד ביניהן והרג את ושתי,והא שפיר חשיב איהו נמי מיטעא טעי דאיבעי ליה למימני מחרבות ירושלים,סוף סוף כמה בצירן (חדיסר) איהו כמה מלך ארביסר בארביסר דידיה איבעי ליה למיבני בית המקדש אלמה כתיב (עזרא ד, כד) באדין בטילת עבידת בית אלהא די בירושלם אמר רבא שנים מקוטעות הוו

11b. After mentioning three kings who ruled over the world, the Gemara presents b a mnemonic /b for the names of other kings that will be discussed below: b i Shin /i , /b Solomon, i.e., Shlomo; b i samekh /i , /b Sennacherib; b i dalet /i , /b Darius; b i kaf /i , /b Cyrus, i.e., Koresh. The Gemara asks: b But is there no other /b king besides those previously mentioned who ruled over the entire world? b But there is /b King b Solomon /b who ruled over the world and should be added to the list. The Gemara answers: Solomon b did not complete his kingship, /b as he left the throne during his lifetime, and therefore, his name doesn’t appear on the list.,The Gemara asks: This works out b well according to the one who said /b that Solomon was first b a king and /b then b a commoner, /b never returning to the throne. b But according to the one who said that he was /b first b a king and /b then b a commoner, and /b then afterward he returned again to be b a king, what can be said /b to explain why he is not mentioned in the list of kings who ruled over the entire world? The Gemara answers: b There was something else about Solomon /b that makes it impossible to compare him to the others, b for he ruled over /b the inhabitants of b the heavenly worlds, /b i.e., demons and spirits, b as well as /b the human inhabitants of b the earthly worlds, as it is stated: “Then Solomon sat upon the throne of the Lord as king” /b (I Chronicles 29:23), which indicates that his reign extended even to the heavenly worlds, with King Solomon sitting upon the throne of the Lord, and therefore he cannot be compared to the others, who merely ruled on earth.,The Gemara asks further: b But there was Sennacherib, /b who ruled over the entire world, b as it is written: “Who are they among all the gods of these countries, that have delivered their country out of my hand /b that the Lord should deliver Jerusalem out of my hand?” (Isaiah 36:20). The Gemara answers: b There is Jerusalem that he did not conquer, /b as indicated in the verse.,The Gemara continues to ask: b But there is Darius, as it is stated: “Then King Darius wrote to all the peoples, nations, and languages that dwell in all the earth: Peace be multiplied to you” /b (Daniel 6:26). The Gemara answers: b There are the seven /b provinces b over which he did not rule, as it is written: “It pleased Darius to set over the kingdom a hundred and twenty satraps” /b (Daniel 6:2). It is apparent from here that Darius did not rule over the entire world, for his son Ahasuerus ruled over a hundred and twenty-seven provinces, an additional seven.,The Gemara raises another question: b But there is Cyrus, as it is written: “Thus says Cyrus, king of Persia: The Lord, /b God of heaven, b has given me all the kingdoms of the earth” /b (Ezra 1:2). The Gemara answers: This is not proof that he ruled the world, for b there he was /b merely b boasting about himself, /b although in fact there was no truth to his words.,§ The second verse in Esther states: b “In those days when the king /b Ahasuerus b sat /b on the throne of his kingdom” (Esther 1:2), implying that the events to follow took place during the first year of his reign; b and /b one verse b afterward it is written: “In the third year of his reign” /b (Esther 1:3), indicating that it was the third year, not the first. b Rava said: /b There is no contradiction. b What is /b the meaning of b “when he sat” [ i keshevet /i ]? /b It is intended to indicate that he acted not immediately upon his rise to the throne, but rather b after his mind was settled [ i shenityasheva /i ], /b and he overcame his anxiety and worry with regard to the redemption of the Jewish people. b He said /b to himself as follows: b Belshazzar, /b the king of Babylonia, b calculated and erred /b with regard to the Jewish people’s redemption. b I /b too b will calculate, but I will not err. /b ,The Gemara explains: b What is /b this calculation? b As it is written /b with regard to Jeremiah’s prophecy of a return to Eretz Yisrael: b “After seventy years are accomplished for Babylonia I will remember you /b and perform My good word toward you, enabling you to return to this place” (Jeremiah 29:10), b and /b elsewhere b it is written /b in a slightly different formulation: “In the first year of his reign, I, Daniel, meditated in the books, over the number of the years, which the word of the Lord came to Jeremiah the prophet, b that He would accomplish for the desolations of Jerusalem seventy years” /b (Daniel 9:2). b He, /b Belshazzar, b calculated /b as follows: b Forty-five /b years b of Nebuchadnezzar, and twenty-three of Evil-merodach, and two of his /b own, for a total of b seventy /b years that had passed without redemption. He was therefore certain that Jeremiah’s prophecy would no longer be fulfilled, and he therefore said: b I will take out the vessels of the Holy Temple and use them. /b ,The Gemara asks: b From where do we /b derive b that Nebuchadnezzar reigned for forty-five years? As the Master said: They were exiled in the seventh /b year; b they were exiled in the eighth /b year; b they were exiled in the eighteenth /b year; and b they were exiled in the nineteenth /b year.,The Gemara explains: b They were exiled in the seventh /b year b after /b Nebuchadnezzar’s b subjugation of Jehoiakim, /b in what was known as b the exile of Jehoiachin, which was /b actually b the eighth /b year b of Nebuchadnezzar’s /b reign. Then later b they were exiled /b a second time b in the eighteenth /b year b after the subjugation of Jehoiakim, /b in what was known as b the exile of Zedekiah, which was /b actually in b the nineteenth /b year b of Nebuchadnezzar’s /b reign, b as the Master said: In the first year /b of his reign, Nebuchadnezzar b conquered Nineveh; in /b his b second /b year b he conquered Jehoiakim. And it is written: “And it came to pass in the thirty-seventh year of the exile of Jehoiachin, king of Judea, in the twelfth month, on the twenty-fifth day of the month, that Evil-merodach, king of Babylonia, in the first year of his reign, lifted up the head of Jehoiachin, king of Judea, and brought him out of prison” /b (Jeremiah 52:31).,The Gemara calculates: Since Evil-merodach acted in the first year of his reign, immediately after coming to power, it turns out that Nebuchadnezzar ruled for b eight /b years before he sent Jehoiachin into exile, b and thirty-seven /b years during which Jehoiachin was in prison. b This /b equals b forty-five /b years of the reign b of Nebuchadnezzar. And the twenty-three /b years b of Evil-merodach /b are known through b tradition. And /b together with the b two years /b of Belshazzar, b this /b brings the count of the years of exile to b seventy. /b At that point Belshazzar b said /b to himself: b Now for sure they will not be redeemed. /b Therefore, b I will take out the vessels of the Holy Temple and use them. /b , b This is that /b which b Daniel said to him /b with regard to his impending punishment for using the Temple’s vessels: b “But you have lifted yourself up against the Lord of heaven; and they have brought the vessels of His House before you” /b (Daniel 5:23). b And it is written /b further in the chapter: b “In that night Belshazzar, the king of the Chaldeans, was slain” /b (Daniel 5:30). This was the description of Belshazzar’s mistaken calculation. b And it states /b after the fall of Belshazzar: b “And Darius the Mede received the kingdom, being about sixty-two years old” /b (Daniel 6:1).,Ahasuerus b said: He, /b Belshazzar, b erred. I /b too b will calculate, but I will not err, /b thinking he understood the source of Belshazzar’s mistake. b Is it written: /b “Seventy years b for the kingdom of Babylonia”? It is written: /b “Seventy years b for Babylonia.” What is /b meant by b “for Babylonia”? /b These words are referring to the seventy years b for the exile of Babylonia. How many /b years b are /b still b lacking /b from the seventy years? b Eight /b years. b He calculated, and inserted in their stead one /b year b of Belshazzar, and five /b years b of Darius and Cyrus, and two /b years b of his own, /b bringing the total to b seventy. Once he saw that seventy /b years b had been completed, and /b the Jewish people b were /b still b not redeemed, he said: Now for sure they will not be redeemed. /b Therefore, b I will take out the vessels of the Temple and use them. /b What happened to him? As a punishment for what he did, b the Satan came and danced among them, and /b brought confusion to his celebration until b he killed Vashti. /b ,The Gemara asks: b But he calculated properly; /b why then did this happen? The Gemara answers: b He too erred /b in his calculation, b for he should have counted from the destruction of Jerusalem /b at the time of the exile of Zedekiah and not from the first exile of Jehoiachin.,The Gemara asks: b Ultimately, how many /b years b were lacking? Eleven, /b for the exile of Zedekiah took place eleven years after that of Jehoiachin. b How many /b years b did /b Ahasuerus b reign /b as king? b Fourteen. /b Indeed, b in his fourteenth year, /b then, b the Temple should have been built. /b If so, b why is it written: “Then the work of the House of God, which is in Jerusalem, ceased; /b so it ceased until the second year of the reign of Darius, king of Persia” (Ezra 4:24), which indicates that the Temple was not built during the entire reign of Ahasuerus? b Rava said: The years /b reckoned b were partial /b years. To complete the seventy years, it was necessary to wait until the second year of the rule of Darius II, when indeed the Temple was built.

98. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •sixty-six years 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

99. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 17

10a. ימצא חיים בעלי עושר דכתיב צדקה בעלי אגדה דכתיב וכבוד כתיב הכא וכבוד וכתיב התם (משלי ג, לה) כבוד חכמים ינחלו,תניא היה רבי מאיר אומר יש לו לבעל הדין להשיבך ולומר לך אם אלהיכם אוהב עניים הוא מפני מה אינו מפרנסן אמור לו כדי שניצול אנו בהן מדינה של גיהנם וזו שאלה שאל טורנוסרופוס הרשע את ר"ע אם אלהיכם אוהב עניים הוא מפני מה אינו מפרנסם אמר לו כדי שניצול אנו בהן מדינה של גיהנם,אמר לו [אדרבה] זו שמחייבתן לגיהנם אמשול לך משל למה הדבר דומה למלך בשר ודם שכעס על עבדו וחבשו בבית האסורין וצוה עליו שלא להאכילו ושלא להשקותו והלך אדם אחד והאכילו והשקהו כששמע המלך לא כועס עליו ואתם קרוין עבדים שנאמר (ויקרא כה, נה) כי לי בני ישראל עבדים,אמר לו ר"ע אמשול לך משל למה הדבר דומה למלך בשר ודם שכעס על בנו וחבשו בבית האסורין וצוה עליו שלא להאכילו ושלא להשקותו והלך אדם אחד והאכילו והשקהו כששמע המלך לא דורון משגר לו ואנן קרוין בנים דכתיב (דברים יד, א) בנים אתם לה' אלהיכם,אמר לו אתם קרוים בנים וקרוין עבדים בזמן שאתם עושין רצונו של מקום אתם קרוין בנים ובזמן שאין אתם עושין רצונו של מקום אתם קרוין עבדים ועכשיו אין אתם עושין רצונו של מקום אמר לו הרי הוא אומר (ישעיהו נח, ז) הלא פרוס לרעב לחמך ועניים מרודים תביא בית אימתי עניים מרודים תביא בית האידנא וקאמר הלא פרוס לרעב לחמך:,דרש רבי יהודה ברבי שלום כשם שמזונותיו של אדם קצובין לו מראש השנה כך חסרונותיו של אדם קצובין לו מראש השנה זכה הלא פרוס לרעב לחמך לא זכה ועניים מרודים תביא בית,כי הא דבני אחתיה דרבן יוחנן בן זכאי חזא להו בחילמא דבעו למיחסר שבע מאה דינרי עשינהו שקל מינייהו לצדקה פוש גבייהו שיבסר דינרי כי מטא מעלי יומא דכיפורי שדור דבי קיסר נקטינהו,אמר להו רבן יוחנן בן זכאי לא תדחלון שיבסר דינרי גבייכו שקלינהו מינייכו אמרי ליה מנא ידעת אמר להו חלמא חזאי לכו אמרו ליה ואמאי לא אמרת לן [דניתבינהו] אמר להו אמינא כי היכי דתעבדו מצוה לשמה,רב פפא הוה סליק בדרגא אישתמיט כרעיה בעי למיפל אמר השתא כן איחייב מאן דסני לן כמחללי שבתות וכעובדי עבודת כוכבים א"ל חייא בר רב מדפתי לרב פפא שמא עני בא לידך ולא פרנסתו,דתניא רבי יהושע בן קרחה אומר כל המעלים עיניו מן הצדקה כאילו עובד עבודת כוכבים כתיב הכא (דברים טו, ט) השמר לך פן יהיה דבר עם לבבך בליעל וכתיב התם (דברים יג, יד) יצאו אנשים בני בליעל מה להלן עבודת כוכבים אף כאן עבודת כוכבים,תניא א"ר אלעזר בר' יוסי כל צדקה וחסד שישראל עושין בעולם הזה שלום גדול ופרקליטין גדולין בין ישראל לאביהן שבשמים שנאמר (ירמיהו טז, ה) כה אמר ה' אל תבא בית מרזח ואל תלך לספוד ואל תנוד להם כי אספתי את שלומי מאת העם הזה [וגו' את] החסד ואת הרחמים חסד זו גמילות חסדים רחמים זו צדקה,תניא רבי יהודה אומר גדולה צדקה שמקרבת את הגאולה שנאמר (ישעיהו נו, א) כה אמר ה' שמרו משפט ועשו צדקה כי קרובה ישועתי לבא וצדקתי להגלות הוא היה אומר עשרה דברים קשים נבראו בעולם הר קשה ברזל מחתכו ברזל קשה אור מפעפעו אור קשה מים מכבין אותו מים קשים עבים סובלים אותן עבים קשים רוח מפזרתן רוח קשה גוף סובלו גוף קשה פחד שוברו פחד קשה יין מפיגו יין קשה שינה מפכחתו ומיתה קשה מכולם [וצדקה מצלת מן המיתה] דכתיב (משלי י, ב) וצדקה תציל ממות,דרש רבי דוסתאי ברבי ינאי בוא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם אדם מביא דורון גדול למלך ספק מקבלין אותו הימנו ספק אין מקבלין אותו הימנו [ואם תמצא לומר מקבלים אותו ממנו] ספק רואה פני המלך ספק אינו רואה פני המלך והקדוש ברוך הוא אינו כן אדם נותן פרוטה לעני זוכה ומקבל פני שכינה שנאמר (תהלים יז, טו) אני בצדק אחזה פניך אשבעה בהקיץ תמונתך,רבי אלעזר יהיב פרוטה לעני והדר מצלי אמר דכתיב אני בצדק אחזה פניך מאי אשבעה בהקיץ תמונתך אמר רב נחמן בר יצחק אלו תלמידי חכמים שמנדדין שינה מעיניהם בעולם הזה והקב"ה משביען מזיו השכינה לעולם הבא,א"ר יוחנן מאי דכתיב (משלי יט, יז) מלוה ה' חונן דל אלמלא מקרא כתוב אי אפשר לאומרו כביכול עבד לוה לאיש מלוה,א"ר חייא בר אבא רבי יוחנן (רמי) כתיב (משלי יא, ד) לא יועיל הון ביום עברה וצדקה תציל ממות וכתיב (משלי י, ב) לא יועילו אוצרות רשע וצדקה תציל ממות שתי צדקות הללו למה אחת שמצילתו ממיתה משונה ואחת שמצילתו מדינה של גיהנם ואי זו היא שמצילתו מדינה של גיהנם ההוא דכתיב ביה עברה דכתיב (צפניה א, טו) יום עברה היום ההוא ואי זו היא שמצילתו ממיתה משונה

10a. “He who pursues charity and mercy, b finds life” /b (Proverbs 21:21), and with regard to wisdom it is written: “He who finds Me, finds life” (Proverbs 8:35). b Masters of wealth, as it is written: /b “He who pursues charity and mercy finds b charity,” /b meaning he will be able to give charity. b Masters of i aggada /i , as it is written: /b “He who pursues charity and mercy, finds b honor.” /b And how do we know that this refers to masters of i aggada /i ? b It is written here “honor,” and it is written there: “The wise shall inherit honor” /b (Proverbs 3:35).,§ b It is taught /b in a i baraita /i : b Rabbi Meir would say: An opponent may bring an argument against you and say to you: If your God loves the poor, for what /b reason b does He not support them /b Himself? In such a case, b say to him: /b He commands us to act as His agents in sustaining the poor, b so that through them we will be /b credited with the performance of mitzvot and therefore be b saved from the judgment of Gehenna. And this is the question that Turnus Rufus the wicked asked Rabbi Akiva: If your God loves the poor, for what /b reason b does He not support them /b Himself? Rabbi Akiva b said to him: /b He commands us to sustain the poor, b so that through them /b and the charity we give them b we will be saved from the judgment of Gehenna. /b ,Turnus Rufus b said to /b Rabbi Akiva: b On the contrary, it is this /b charity b which condemns you, /b the Jewish people, b to Gehenna /b because you give it. b I will illustrate /b this b to you with a parable. To what is this matter comparable? /b It is comparable b to a king of flesh and blood who was angry with his slave and put him in prison and ordered that he should not be fed or given to drink. And one person went ahead and fed him and gave him to drink. If the king heard about this, would he not be angry with /b that person? b And you, /b after all, b are called slaves, as it is stated: “For the children of Israel are slaves to Me” /b (Leviticus 25:55). If God decreed that a certain person should be impoverished, one who gives him charity defies the will of God., b Rabbi Akiva said to /b Turnus Rufus: b I will illustrate /b the opposite b to you with a /b different b parable. To what is this matter comparable? /b It is comparable b to a king of flesh and blood who was angry with his son and put him in prison and ordered that he should not be fed or given to drink. And one person went ahead and fed him and gave him to drink. If the king heard /b about this once his anger abated, b would he not /b react by b sending /b that person b a gift? And we are called sons, as it is written: “You are sons of the Lord your God” /b (Deuteronomy 14:1).,Turnus Rufus b said to him: You are called sons and you are called slaves. When you fulfill the will of the Omnipresent, you are called sons; when you do not fulfill the will of the Omnipresent, you are called slaves. And /b since b now you do not fulfill the will of the Omnipresent, /b the parable that I offered is more apt. Rabbi Akiva b said to him: /b The verse b states: “Is it not to share your bread with the hungry, and /b that b you shall bring the poor that are cast out to your house?” /b (Isaiah 58:7). b When /b do we b bring the poor that are cast out /b into our b houses? Now, /b when we have to billet the Roman soldiers in our homes; b and /b about that very time, the verse b states: “Is it not to share your bread with the hungry?” /b , b Rabbi Yehuda, son of Rabbi Shalom taught: Just as a person’s /b entire b livelihood is allocated to him from Rosh HaShana, /b when God issues His judgments for the entire year, b so too are a person’s /b monetary b losses allocated to him from Rosh HaShana. /b If b one merits, /b the following verse is applied to him: b “You shall share your bread with the hungry,” /b i.e., he will spend the sum allocated to him on gifts of charity; and if b he does not merit, /b the following verse is applied to him: b “You shall bring the poor that are cast out to your house, /b i.e., he will be compelled by the government to billet soldiers in his house and feed them against his will.,It is b like this /b incident b involving the nephews of Rabban Yoḥa ben Zakkai, /b who once b saw in a dream that /b his nephews b were /b destined b to lose seven hundred dinars /b over the course of the year. b He encouraged them /b and b took /b money b from them for charity, and they were left with seventeen dinars /b out of the seven hundred. b When Yom Kippur eve arrived, the government sent /b messengers who came and b took /b the remaining seventeen dinars., b Rabban Yoḥa ben Zakkai said to them: Do not fear /b that they will take even more from you; b they took from you /b the b seventeen dinars /b that were still b with you. /b The nephews b said to him: How did you know? /b Rabban Yoḥa ben Zakkai b said to them: I saw a dream about you, /b and he related his dream to them. b They said to him: And why did you not tell us /b about the dream? Rabban Yoḥa ben Zakkai b said to them: I said, /b It is better b that they perform a mitzva for its own sake. /b Had you known from the start that you were fated to lose that amount of money, the mitzva would not have been performed purely for its own sake.,The Gemara relates: b Rav Pappa was /b once b climbing /b up b a ladder /b when b his foot slipped and he almost fell. He said: Now, is the one who hates us, /b a euphemism for himself, b liable like Shabbat desecrators and idol worshippers, /b who are subject to death by stoning, which is similar to death by falling, the punishment that Rav Pappa narrowly escaped? b Ḥiyya bar Rav of Difti said to Rav Pappa: Perhaps a poor person /b once b approached you and you did not sustain him, /b and therefore you were given a glimpse of the punishment that you actually deserve., b As it is taught /b in a i baraita /i : b Rabbi Yehoshua ben Korḥa says: Anyone who turns his eyes away from /b one seeking b charity is /b considered b as if he worships idols. /b From where is this derived? b It is written here: “Beware that there be not a base thought in your heart… /b and your eye be evil against your poor brother, and you give him nothing” (Deuteronomy 15:9). b And it is written there: “Certain base men have gone out… /b and have drawn away the inhabitants of their city, saying, Let us go and serve other gods” (Deuteronomy 13:14). b Just as there, /b the base men sin with b idolatry, so too here, /b the base thought is treated like b idolatry. /b , b It is taught /b in a i baraita /i that b Rabbi Elazar, son of Rabbi Yosei, said: All /b acts of b charity and kindness that Jews perform in this world /b make b great peace and /b are b great intercessors between the Jewish people and their Father in Heaven, as it is stated: “So said the Lord, enter not into a house of mourning, neither go to lament nor bemoan them, for I have taken away My peace from this people, /b says the Lord, b both kindness and mercy” /b (Jeremiah 16:5). b “Kindness”; this /b is referring to b acts of kindness. “Mercy”; this /b is referring to acts of b charity. /b This indicates that when there is kindness and mercy, God is at peace with His people., b It is taught /b in a i baraita /i that b Rabbi Yehuda says: Great is charity in that it advances the redemption, as it is stated: “So said the Lord, uphold justice and do charity, for My salvation is near to come, and My righteousness to be revealed” /b (Isaiah 56:1). b He would say: Ten strong entities were created in the world, /b one stronger than the other. b A mountain is strong, /b but b iron, /b which is stronger, b cleaves it. Iron is strong, /b but b fire melts it. Fire is strong, /b but b water extinguishes it. Water is strong, /b but b clouds bear it. Clouds are strong, /b but b wind disperses them. Wind is strong, /b but the human b body withstands it. /b The human b body is strong, /b but b fear breaks it. Fear is strong, /b but b wine dispels it. Wine is strong, /b but b sleep drives it off. And death is stronger than them all, but charity saves /b a person b from death, as it is written: “And charity delivers from death” /b (Proverbs 10:2, 11:4)., b Rabbi Dostai, son of Rabbi Yannai, taught: Come and see that the attribute of the Holy One, Blessed be He, is not like the attribute of flesh and blood. /b An illustration of b the attribute of flesh and blood /b is that when b a person brings a great gift to the king, it is uncertain whether /b the king b will accept it from him or will not accept it from him. And if you say that /b the king b will accept it from him, it is uncertain whether /b the person who brought the gift b will /b eventually b see the face of the king, or will not see the face of the king. But the Holy One, Blessed be He, does not /b act in b this way. /b Even when b a person gives a /b mere b i peruta /i to a poor person, he merits to receive the Divine Presence, as it is stated: “As for me, I will behold Your face through charity; I will be satisfied, when I awake, with Your likeness” /b (Psalms 17:15).,It is related that b Rabbi Elazar would /b first b give a i peruta /i to a poor person and /b only b then /b would he b pray. He said: As it is written /b in the same verse: b “I will behold Your face through charity.” /b The Gemara asks: b What /b is the meaning of that which is written: b “I will be satisfied, when I awake, with your likeness”? Rav Naḥman bar Yitzḥak says: These are Torah scholars, /b who in pursuit of their studies b banish sleep from their eyes in this world, and the Holy One, Blessed be He, satiates them with the radiance of the Divine Presence in the World-to-Come. /b , b Rabbi Yoḥa says: What /b is the meaning of that b which is written: “He that graciously gives to the poor makes a loan to the Lord, /b and that which he has given, He will pay him back” (Proverbs 19:17)? How can it be that one is considered to have granted a loan to God? b Were it not /b explicitly b written in the verse, it would be impossible to say this, /b that somebody who is gracious to a poor person is seen as lending to God. It would be impertinent, since b “the borrower is servant to the lender” /b (Proverbs 22:7), b as it were. /b , b Rabbi Ḥiyya bar Abba says: Rabbi Yoḥa raises a contradiction /b between two texts. In one place b it is written: “Riches profit not on the day of wrath, but charity delivers from death” /b (Proverbs 11:4), b and /b elsewhere b it is written: “Treasures of wickedness profit nothing, but charity delivers from death” /b (Proverbs 10:2). b Why /b is it necessary to have b these two /b verses about b charity, /b that it delivers from death? Rabbi Ḥiyya bar Abba continues: b One /b verse serves to teach b that /b charity b delivers from an unnatural death /b in this world, b and one /b verse serves to teach b that /b charity b delivers from the judgment of Gehenna /b in the World-to-Come. b And /b in b which /b of the verses b is that /b charity b which delivers from the judgment of Gehenna /b mentioned? It is in b that /b verse b in which “wrath” is written, as /b with regard to the day of judgment b it is written: “That day is a day of wrath” /b (Zephaniah 1:15). b And which /b type of charity b is that which delivers from an unnatural death? /b

100. Nag Hammadi, The Gospel of Thomas, 50, 60, 90 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 252

101. Nag Hammadi, The Gospel of Truth, 22.4-22.12, 37.19-37.21 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 252

102. Nag Hammadi, The Dialogue of The Saviour, 120.1-120.8 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 252

103. Athanasius, De Synodis Arimini In Italia Et Seleuciae In Isauria, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 218, 222, 226, 227

104. Nag Hammadi, The Gospel of Philip, 72.22-72.24 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 252

105. Cyril of Alexandria, Letters, 0 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 225

106. John Chrysostom, Ad Populum Antiochenum (Homiliae 121), None (4th cent. CE - 5th cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 248

107. John Chrysostom, Against The Jews, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 248

108. Quran, Quran, 2.259 (7th cent. CE - 7th cent. CE) Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 230

2.259. أَوْ كَالَّذِي مَرَّ عَلَى قَرْيَةٍ وَهِيَ خَاوِيَةٌ عَلَى عُرُوشِهَا قَالَ أَنَّى يُحْيِي هَذِهِ اللَّهُ بَعْدَ مَوْتِهَا فَأَمَاتَهُ اللَّهُ مِائَةَ عَامٍ ثُمَّ بَعَثَهُ قَالَ كَمْ لَبِثْتَ قَالَ لَبِثْتُ يَوْمًا أَوْ بَعْضَ يَوْمٍ قَالَ بَلْ لَبِثْتَ مِائَةَ عَامٍ فَانْظُرْ إِلَى طَعَامِكَ وَشَرَابِكَ لَمْ يَتَسَنَّهْ وَانْظُرْ إِلَى حِمَارِكَ وَلِنَجْعَلَكَ آيَةً لِلنَّاسِ وَانْظُرْ إِلَى الْعِظَامِ كَيْفَ نُنْشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا فَلَمَّا تَبَيَّنَ لَهُ قَالَ أَعْلَمُ أَنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

109. Anon., 4 Ezra, 7.26, 10.54 Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 404

7.26. For behold, the time will come, when the signs which I have foretold to you will come to pass, that the city which now is not seen shall appear, and the land which now is hidden shall be disclosed. 10.54. for no work of man's building could endure in a place where the city of the Most High was to be revealed.

110. Anon., De Rebus Bellicis, 6.3 Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 245

112. Anon., Apocryphon of Jeremiah, None Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 355

113. Anon., Scholia On Argonautika, 4.1, 7.10, 12.9 Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 245, 338

114. Theodosius, De Situ Terrae Sanctae, None Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 218

115. Anon., Gospel of Thomas, 50, 90, 60 Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 252

116. Anon., The Martyrdom of Peter, 9 Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 355

117. Anon., Pahlavi Videvdad, 29 Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 225

118. Septuagint, 4 Maccabees, 7.15, 15.1 Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 245

7.15. O man of blessed age and of venerable gray hair and of law-abiding life, whom the faithful seal of death has perfected! 15.1. O reason of the children, tyrant over the emotions! O religion, more desirable to the mother than her children!

119. Suetonius, Suetoniu, None Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 218

120. Serapion, Life of John, 4.9 Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 328

121. Serapion, C. Man. (Ed. Casey), 53.5 Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 404

122. Priscillian of Avila, Apol., None Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 227

123. Pomponius Mela, De Situ Orbis, None Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 355

124. Polybius 16.25.3-9 143, [X.Orat.], 28.228 Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 338

125. Anon., Hellenica Oxyrhynchia, 5.5.1 Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 267

126. Origen, Epistula, 4.654 Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 252

127. Anon., The Apocalypse of Ezra, 4.36 Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 323

128. Josephus, Mort., 5 Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 240

129. Anon., Gospel of Bartholomew, 4.55 Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 244

130. Cyril of Alexandria, Is., 0 Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 226

132. Cyril of Alexandria, Exp. In Ps. P., None Tagged with subjects: •nan Found in books: nan nan nan

133. Anon., 4 Baruch, 1, 1.1, 1.1-4.5, 1.1-4.11, 1.2, 1.3, 1.4, 1.5, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 2, 2.1, 2.2, 2.3, 2.4, 2.5, 2.6, 2.7, 2.8, 2.9, 2.10, 3, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 3.7, 3.8, 3.9, 3.10, 3.11, 3.12, 3.13, 3.14, 3.15, 3.16, 4, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6-6.10, 4.6, 4.7, 4.8, 4.9, 4.10, 4.11, 4.15, 5, 5.1, 5.1-6.7, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.11, 5.12, 5.13, 5.14, 5.15, 5.16, 5.17, 5.18, 5.19, 5.20, 5.21, 5.22, 5.23, 5.24, 5.25, 5.26, 5.27, 5.28, 5.29, 5.30, 5.31, 5.32, 5.33, 5.34, 6, 6.1, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 6.11, 6.11-9.9, 6.12, 6.13, 6.14, 6.15, 6.16, 6.17, 6.18, 6.19, 6.20, 6.21, 6.22, 6.23, 6.24, 7, 7.1, 7.2, 7.3, 7.4, 7.5, 7.6, 7.7, 7.8, 7.9, 7.10, 7.11, 7.12, 7.13, 7.14, 7.15, 7.16, 7.17, 7.18, 7.19, 7.20, 7.21, 7.22, 7.23, 7.24, 7.25, 7.26, 7.27, 7.28, 7.29, 7.30, 7.31, 7.32, 7.32-8.1, 8, 8.1-9.1, 8.1, 8.2, 8.3, 8.4, 8.5, 8.6, 8.7, 8.8, 8.9, 9, 9.1, 9.2, 9.3, 9.4, 9.5, 9.6, 9.7, 9.8, 9.9, 9.10, 9.11, 9.12, 9.13, 9.14, 9.15, 9.16, 9.17, 9.18, 9.19, 9.20, 9.21, 9.22, 9.23, 9.24, 9.25, 9.26, 9.27, 9.28, 9.29, 9.30, 9.31, 9.32, 9.33, 9.34, 9.35, 9.36, 9.37, 107 Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 14

9.26. And he set it up and said: Light of the ages, make this stone to become like me in appearance, until I have described to Baruch and Abimelech everything I saw. 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.

134. Leo, Tractatus, 62 Tagged with subjects: •sixty-six years Found in books: Allison (2018), 4 Baruch, 267

Tiresias: The Ancient Mediterranean Religions Source Database